The Happiness of the Church
1. We have the Salamander, the troublesome and litigious neighbor; whoever loves and lives in the fire of contention. Whatsoever they talk that the Salamander is nourished by the fire; yet Galen and Dioscorides affirm, that if it tarry long in it, it will be burnt, when the humiditie is wasted. Whatsoever a man gets by the fire of vexation, at last his humor will be wasted, his wealth spent, and himself consumed in his own flames. Let no man think to get by his troublesomenesse, as if he could be fed with fire. They talk of a Net at Rome (wherein Christ's napkin is preserved) that it is washed in nothing but fire. And Paulus Venetus speaks of a kind of earth in Tartaria; which being spun into a thread, and woven into cloth, is only purged from all spots by washing it in the fire. But if ever any man grow rich by his contentiousnes, I will believe that fire is nourishment.
Some make the Emblem of Strife the Snake. Alecto sent a Snake to move contention in the family of Amata.
Let the unquiet man, that is still vexing his neighbors with suits and quarrels, here take his choice: whether he will be a Snake or a Salamander.2. We have the Dar •… ; and that's the Angry man. This is the Serpent that is thought to leap on Paul's hand. Iaculum vocat Africa. It gathers it self into a heap on the top of a tree, and so flies at a man, tanquam Sagitta; as a Dart. Such a Serpent is the hasty furious man; he flies upon another with a sudden blow. Some conjecture (I know not how probably) that these were the fiery Serpents in the Desert.
3. There is the Dipsas, the Drunkard. This Serpent lives altogether in moorish places: the serpent in the fennes, the man at the alehouse. Ovid writes of an old drunken woman. Est quaedam nomine Dipsas anus. Ex re nomen habet. Her name did agree with her nature. It is ever dry saith Lucan. Medijs siti •… bant Dipsades vndis. If this Serpent wound a man, it turns all his blood into poison. So the Drunkard turns his blood to water, his bread to drink, his reason to poison, his very soul to froth.
4. There is the Crocodile, the Hypocrite. He will sobbe, and sigh, and weep, to get a man into his clutches. If his hypocrisy can get him into a good house, he will devour the Patron that breeds him, the maintainer that feeds him: he undoes the family where he once sets a foot into their doors, or puttes a finger into their purses. Pliny saith, the Crocodile is so delighted with the Sun-shine, that it lies on the earth immovable, as if it were stark dead. Let the Hypocrite be frank'd up with prosperity, and he sleeps as securely, as if earth had lost all winds, and heaven the thunder. His pamperd body grows so fat, that his soul lies soft in it, at great ease, and is loath to rise.
5. The Cocatrice, that is said to kill with the eyes. Illius auditos expectant nulla susurros. The reason why it kills by sight, is thus given; because the beams of a Cockatrices eye corrupt the visible spirits of a man; which corrupted, corrupt the other spirits coming from the brain, and life of the heart. Our common Phrase hath found out creatures to match this kind of Serpents; Whores, usually called Cockatrices. I would to God they were believed as dangerous as they are, and are named.
The Cocatrice is a very hot creature; and therefore made with spiraments and breathing places all over the body: least the compage and iuncture of the whole composition should be dissolved. The intemperate heat of harlots is worse, and in some kind a very reflection from the fire of hell. There is an old tale, that England was once so pestered with Cockatrices, that a certain man found out one only trick to destroy them: which was by walking up and down in glass before them; whereby their own shapes were so reflected upon their own faces, that they died. But it is idle, for it is more likely that the man should die by the corruption of the air from the cocatrice, then the cocatrice by the resultance of it own similitude from the glass. As the harlot will sooner pervert a man, then he shall convert the harlot. Indeed they say, if they first see us, they kill us: if we first see them, they die. So if we first see the damnation of a Courtesan, we save our selves: if they first see & wound us, we die of it.
6. There's the Catterpillar; you all know this to be the Covetous. I confess that other Serpents are also fit emblems of the covetous: as the Toad, that eats sparingly of the very earth for fear it should be all wasted & no food left for her. The Germane Painters to signify Covetousness, do picture an old woman sitting upon a toad. Or the Earth-worm: these worms eat up the fat of the earth, toads eat up those worms, and dragons eat up those toads. So lightly petty userers eat up the fat of the Country, great oppressors devour those little extortioners, and at last the great red dragon swallows those oppressors.
But▪ here I especially liken them to Catterpillars. Pline saith, that little worms bred in the green leaves of plants, prove in three days catterpillars & eat up those plants. The Country breeds, these covetous wretches, and they devour her. He writes also that Catterpillars are bred by a dew, incrassated and thicked by the heat of the Sun. It is the warmth of prospertie, that breeds and feeds our userers. Others say, that they come of butterflies egs, the which heat of the Sun hatcheth, working so fit a passive matter to the form of a catterpillar. So commonly your usurer hatcheth, his riches out of the Butterflies egs, laid abroad by prodigal young gallāts. The Scripture calls them great devourers Eracam vix pascit hortus vnam. A whole country will not content one avarice catterpillar. At last the catterpillars perish of thenselves (as ours do willfully) through famine, & are transformed into a bare & empty bag or case. If they perish in summer, out of their rind being broken comes forth a butterfly. Just as we see often from the ruins of a dead usurer, that was a Catterpillar; springs a prodigal Heir, that is a painted Butterfly.
7. We have also the Asp •… that's the traitors Seminary. Lucan writes, that the original of Asps was Africa, and that merchants translated them into Europe.
8. There is also the Lyzard, the Emblem of the Slothful. As is also the Slow-worm, or the serpentine Tortoice. They write of the Lyzard, that having laid eggs, she forgets the very place where she laid them. She will lie still till you cut her in pieces: and then the forepart runs away upon two Legs, and the hinder part on other two: living apart till they meet again, and then are naturally •… onioyned. If the Lazy will follow the qualities, let them take the name of Lisards.
9. There is also the Sea-Serpent, and that's the Pirate: a thief cross to all kind of thieves. For other thieves first fall to robbery, and then are cast into prison: but he first casts himself into a prison, and then falls to robbery. In a little vessel, a very iayle, with a large grave round about it, he does all mischief. At last when he grows great, he ruins himself. They write of a Sea-dragon, that grows to a huge vastness: but then the winds take him up into the air, and by a violent agitation shake his body to pieces. A noble part of God's providence; to tame that himself which his creatures cannot.
10. There is the Stellion, and that is the Extortioner. Extortion and Cossenage is proverbially called Crimen Stellionatus; the sin of Stellature. When the Stellion hath cast his skin, he greedily devours it again: which saith Theophrastus, he doth in envy, because he understands that it is a noble remedy against the falling sickness. So in malice it lines the guts with that covered the back: & eats that in summer wherewith it was clothed in winter. It destroys the honey of Bees Stellio saepe fauos ignotus adedit. So the extortioner spoils the hiues, & deuours all the honey of pooremens gathering. It is a beast full of spots. Aptumque colori.
The spots that stick upon an Extortioner are more innumerable. Cosonage is called Stellature. It were well if such Extortioners were served, as Budaus relates a history of two Tribunes, Qui per Stellaturas militibus multum abstulissent; whom the Emperor commanded to be stoned to death.
11. The last is the great Serpent of all, Draco the devil; who is called the Great red Dragon. In idolatrous times and places dragons have been worshiped. The common distinction is, Angneb, 〈◊〉 Serpentes terrarum, Dracones Templorum. Snakes of the water, serpents of the earth, dragons of the Temple. There are too many wicked worldlings, that still worship this God of the world, the red Dragon. The dragons haunt principally trees of frankincense: Satan loves to have men sacrifice to him: he tempted the son of God to fall down & worship him. Nothing but the smoke of Styrax can drive away dragons: not holy water, not crossings, but only faith in the Lord Jesus can put the devil to flight. Serpens serpentem de •… rando fit Draco. The devil at first was but a Serpent; now by devouring many millios of these serpēts, the wicked; he is become a Dragon.
I should here show you two things.
1. The remedy to draw out this poison, and to cure the soul; which is only Sanguis medici, the blood of our Physician. As Moses lifted up the serpent in the wilder nesse, so was Christ lifted up us a serpent; that what eye of faith soever looks on him, he may be healed of the sting of those fiery serpents, and have the damnable poison of sin drawn out.
2. That our next course is Repentance for our sins. That as the oil of Scorpions is the best remedy for them that are stung with scorpions: so repentance for sin, is the best remedy within us to expel the poison of sin. Think of the Wise man's counsel; Fly from sin as from the face of a serpent: if thou comest too near it, it will bite thee: and follow it.
Their Deafnesse remains to be spokē & must remain unspoken. How should they be cured, that are deaf to the counsel of their Physician? Though there be poison in us, even the poiso of dragons, yet God bless us from the deafness of the Adder. Let us hear our remedy, & embrace it: pray to God for it, and receive it: and The blood of Jesus Christ cleanseth us from all our sins. To this Savior let all that are saved, give praise and glory forever and ever.
HEAVEN MADE SVRE OR The Certainty of Salvation.
PSAL. 35. 3.
THE words contain a Petition for a Benediction. The Supplicant is a king, and his humble •… te •… s to the king of kings: the king of Israel prays to the king of heaven & •… arth. He doth beg two things. 1. That God would save him. 2. That God would certify him of it. So that the Text may be distributed accordingly; In salutem Dei, & cortitudinem rei: into Salvation and Assurance of it.
The Assurance
Lies first in the words, and shall have the first place in my discourse. Wherein I conceive two things; the Matter and the Manner. The Matter is Assurance: the Manner how assured, Dic anima; Say unto my soul. From the matter or Assurance observe;
1. That Salvation may be made sure to a man. David would never pray for that, which could not be. Nor would S. Peter charge us with a duty, which stood not in possibility to be performed. Make your election sure. And to stop the ba •… ng throats of all cavilling adversaries, Paul directly proves it. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? We may then know that Christ is in us: if Christ be in us, we are in Christ: if we be in Christ, we cannot be condemned: for There is no damnation to them which are in Christ Jesus.
But I leave this point, that it may be sure, as granted: and come to our selves that we may make it sure. The Papists deny this, and teach the contrary▪ that Salvation cannot be made sure: much good doit them with their sory and heartless doctrine. If they make that impossible to any, which God hath made easy for many; Into their secret let not my soul come.
2. That the best Saints have desired to make their Salvation sure. David that knew it, yet intreats to know it more. Psal. 41. I know thou fauourest me: yet here still, Dic anima, Say unto my soul, I am thy salvation. A man can never be too sure of his going to heaven. If we purchase an inheritance on earth, we make it as sure, and our tenure as strong, as the brawn of the law, or the brain of Lawyers can devise. We have conveyance, & bonds, and fines; no strength too much. And shall we not be more curious in the settling our eternal inheritance in heaven? Even the best certaintie hath often in this thought it self weak Here we find matter of consolation, of Reprehension, of Admonition. Comfort to some, reproof to others, warning to all. 1. Of Cosolation. Even David desires better assurance: to keep us from dejection, behold they often think themselves weakest, that are the strongest. Sum Peccatorum maximus, dicit Apostolorum non minimus. He calls himself the Chiefest of sinners, that was not the least of Saints. Indeed sometimes a dear Saint may want feeling of the spirit of comfort. Grace comes into the soul, as the morning Sun into the world: there is first a dawning, then a mean light, and at last the Sun in his excellent brightness. In a Christian life there is Professio, Profectio, Perfectio. A profession of the name of Christ wrought in our conversion: not the husk of religion, but the sap: a pure heart, a good conscience, and faith vnf •… ned. Next there is a profection or going forward •… n grace; working up our salvation in fear and trembling. Last a perfection or full assurance, that we are sealed up to the day of redemption.
And yet after this full assurance there may be some fear: it is not the commendation of this certainty to be void of doubting. The wealthiest Saints have suspected their poverty: and the richest in grace are yet poorest in spirit. As it is seen in rich misers; they possess much, yet esteem it little in respect of what they desire: for Plenitudo opum non implet hiatum mentis: the fullness of riches cannot answer the insatiable affection. Whence it comes to pass, that they have restless thoughts, and vexing cares for that they have not, not caring for that they have. So many good men, rich in the graces of God's spirit, are so desirous of more, that they regard not what they enjoy, but what they desire: complaining often that they have no grace, no love, no life. God doth sometimes from the best men's eyes hide that saving goodness, that is in their hearts.
1. To extend their desires, and sharpen their affection. By this means he puts a hunger into their hearts after righteousness; whereas a sensible fullness might take away their stomaches. Deferred comforts quicken the appetite.
2. To enlarge their joys, when they shall find again the consolation, which they thought lost. Defiderata diù 〈◊〉 veni •… t. What we much wished before it came, we truly love when it is come. Our Lady had lost our Lord. Luk. 2. three days: who can express the joy of her soul when she found him! She rejoiced not only as a Mother finding her Sun; but as a sinner finding her Savior. Iucunde obtinetur, quod diù detinetur. What was detained from us with grief, must needs be obtained of us with joy.
3. To try, whether we will serve God gratis; and be constant in his obedience, though we find no present recompense. Satan objects that against Job, Pro nihilo? Doth Job fear God for naught. Thus put to the Test, whether our service proceed from some other oblique respect; or merely out of love to God: when nothing but smart is presented to our instant sense.
4. That our care may be the greater, to keep this comfort when we have it. Quod lachrymanter Iugemus ademptum, vigilanter seruamus adeptum. If we so sorrowfully lamented the loss, sure we will look well to the possession.
In all this; Deus dona sua non negat, sed commendat. God intends not to deny us his comforts, but to instruct our hearts how to value them. Cito data viliscunt. If we might have them for the first asking, their worth would fall to the opinion of cheapness and contempt. We shall have it, though we stay for it. And to comfort us, let us assuredly know, that this mourning for God's absence, is an evident demonstration of his presence.
2. Of Reprehension to others, that say they are sure of the purchase, before they ever gave earnest of the bargain. Presumption is to be avoided so well as despair. For as none more complain that they want this assurance, then they that have it: so none more boast of it then they that have it not. The fond hypocrite takes his own presumption for this assurance: he lives after the flesh, yet brags of the Spirit. This false opinion ariseth partly from his own conceit, partly from Satan's deceit.
1. From his own Conceit: he dreams of the Spirit, and takes it granted that it ever rests within him: but when his soul awakes, he finds there no such manner of guest; the holy Spirit never lodged there. There is a generation that are pure in their own eyes: yet are not washed from their filthiness. These pure people so vaunt the •… assurance of salvation; that they will scarce change places in heaven with S t . Peter, or S t . Paul without boot. The infallible mark of distinction which the Apostle sets on the Sons of God, is this: they are led by the Spirit. Rom. 8. So many as are led by the Spirit of God, 〈◊〉 sons of God. The holy Ghost is their God, and their guide •… and this Spirit 〈◊〉 them into all truth: and guides them into the land of righteousness. But these men will Spiritum d •… ere, lead the Spirit. They are not ductible; they will not be led by the Spirit into truth and pence; but they will lead the Spirit, as it were, over-rule the holy Ghost to patronize their humors. Let them be adulterers, userers, bribe-corrupted; sacrilegious, &c. yet they are still men of the Spirit. But of what Spirit? Nes •… tis: we may say to them, as Christ to hit two hot disciples; ye know not of what Spirit you are. It is enough, they think, to have oculos in coelo, though they have manus in fundo, animos in profund •… . It is held sufficient to have eyes fixed on heaven, though covetous hands busy on earth, and crafty minds deep as hell. This over-venturous conceit, that heaven is theirs how base and debauched lives so ever they live, is not assurance, but presumption.
2. This ariseth from Satan's Deceite: who cries like Corah. Ye take too much upon you, seeing all the congregation is •… ily, everyone of them. You are holy enough, you are sure of heaven: what would you more? You may sit down, and play: your work is done. Hereupon they sing peace and Requiems to their souls; and begin to wrap up their affections in worldly joys: But Tranquilitas ista tempestas est: this calm is the most grievous storm. This is carnal security, not heavenly assurance. As the Jews went into captivity with Templum Domini, the Temple of the Lord, &c. in their lips: so many go to hell with the water of Baptism on their faces, and the assurance of salvation in their mouths.
3. Of Instruction, teaching us to keep the even-way of comfort: eschewing both the rock of presumption on the right hand, and the gulf of desperation on the left. Let us neither be Tumidi, nor Timidi: neither over bold, nor over-fainting. But endeavor by faith to assure our selves of Jesus Christ: and by repentance to assure our selves of faith: and by an amended life to assure our selves of repentance. For they must here live to God's glory, that would hereafter live in God's glory.
3. In the next place observe the means how we may come by this assurance. This is discovered in the text: Dic animae; Say unto my Soul. Who must speak? God. To whom must he speak? to the Soul. So that in this assurance God and the Soul must meet. This S t . Paul demonstrates: The Spirit it self beareth witness with our spirit, that we are the children of God. The word is 〈 in non-Latin alphabet 〉 , contestari, to bear witness together. Neither our spirit alone, nor God's spirit alone makes this Certificate; but both concurring.
Not our spirit alone can give this assurance: for man's heart is always evil, often deceitful. At all times evil. Every imagination of the thoughts of his heart is only evil continually. At sometimes deceitful. The heart is deceitful above all things; and desperately wicked: Who can know it? Non noui animam meam; saith Job. I know not my own soul; though I were perfect. And Paul concerning his Apostleship. I know nothing by myself, yet am I not hereby justified. And if David's soul could have made a sufficient testimony alone, what needed he pray Dic animae? say Thou to my soul? Some have a true zeal of a false Religion, and some a false zeal of a true Religion. Paul before his conversion had a true zeal of a false Religion. I was exceedingly zealous of the traditions of my Fathers. The Laodiceans had a false or rather no zeal of a true Religion. I know thy works, that thou art neither hot nor cold. So that when about this certificate a man deals with his heart singly, his heart will deal with him doubly.
No nor doth God's spirit alone give this Testimony: least a vain illusion should be taken for this holy persuasion. But both God's spirit and our spirit meeting together are Concordes, and Contestes; joint witnesses. Indeed the principal work comes from God's spirit: he is the primary cause of this assurance. Now he certifies us by word, by deed, and by seal. By word, terming us in the Scripture God's children; and putting into our mouths that filial voice, whereby we cry Abba Father. By deed; the fruit of the spirit is love, joy, peace, longsuffering, &c. By these is our Election made sure, saith Saint Peter. By Seal; Grieue not the holy spirit of God, by whom you are sealed to the day of redemption. Now our spirit witnesseth with him from the sanctity of our life, faith and reformation. He that believeth on the son of God, hath the witness in himself.
4. Lastly, this is the sweetest comfort that can come to a man in this life; even an heaven upon earth, to be ascertained of his salvation. There are many mysteries in the world, which curious wits with perplexfull studies strive to apprehend. But without this, he that increaseth knowledge, increaseth sorrow. Vnum necessarium; this one thing is only necessary: whatsoever I leave unknown let me know this that I am the Lord's, Qui Christum discit, satis est, si caetera nescit. He may without danger be ignorant of other things, that truly knows Jesus Christ.
There is no potion of misery so embittered with gall, but this can sweeten it with a cofortable relish. When enemies assault us, get us under, triumph over us, imagining that salvation it self cannot save us: what is our comfort? Noui in quem credidi, I know whom I have believed; I am sure the Lord will not forsake me. Deficit panis? thou wantest bread; God is thy bread of life. We want a pillow: God is our resting place. We may be Sine vest, non sine fide; sine cibo, non sine Christo: sine Domo, non sine Domino. Without apparel, not without faith: without meat, not without Christ: without a house, never without the Lord. What state can there be, wherein the stay of this heavenly assurance gives us not peace and joy?
Are we clapt up in a dark and desolate Dungeon: there the light of the Sun cannot enter, the light of mercy not be kept out. What restrained body, that hath the assurance of this eternal peace, will not pity the darkness of the profane man's liberty; or rather the liberty of his darkness? No walls can keep out an infinite Spirit: no darkness can be uncomfortable, where the Father of lights, and the Sun of righteousness shineth. The presence of glorious Angels is much, but of the most glorious God is enough.
Are we cast out in exile; our backs to our native home, all the worlds our way. Whether can we go from God? Whether shall I go from thy face? or whether shall I fly from thy presence? If I ascend, &c. That exile would be strange, that could separate us from God. I speak not of those poor and common comforts; that in all Lands and coasts, it is his Sun that shines; his elements of earth or water that bears us, his air we breath. But of that special privilege, that his gracious presence is ever with us: that no sea is so broad, as to devide us from his favor: that wheresoever we feed, he is our host: wheresoever we rest, the wings of his blessed providence are stretched over us. Let my soul be sure of this, though the whole world be traitors to me.
Doth the world despise us? We have sufficient recompense, that God esteems us. How unworthy is that man of God's favor, that cannot go away contented with it, without the worlds! Doth it hate us much? God hates it more. That is not ever worthy which man honors; but that is ever base which God despises. Without question the world would be our friend, if God were our enemy. The sweetness of both cannot be enjoyed; let it content us, we have the best.
It may be, poverty puts pale leannes into our cheeks: God makes the world fat, but withal puts leanness into the soul. We decay in these temporal vanities, but we thrive in eternal riches. The good man laughs at destruction and dearth. Doth sickness throw us on our weary beds? It is impossible any man should miscarry, that hath God for his Physician. So Martha confessed to Jesus; Lord, if thou hadst been here, my brother had not died. Thy body is weak, thy soul is strengthened: dust and ashes is sick, but thy eternal substance is the better for it. It is good for me that I have been afflicted, that I might learn thy statutes.
Lastly doth the inevitable hand of death strike thee? Egredere anima mea, egredere. Go forth my soul with joy and assurance; thou hast a promise to be received in peace. Happy dissolution, that parts the soul from the body, that it may knit them both to the Lord. Death like the proud Philistine comes marching out in his hydeous shape, daring the whole Hoast of Israel to match him with an equal combatant. The Atheist dares not die, for fear (non esse) that he shall not be at all: the covetous usurer dares not die, for fear (male esse) to be damned: the doubtful conscience dares not die, because he knows not (an sit, an non sit, an damnatus sit) whether he shall be, or be damned, or not be at all. Only the resolved Christian dares die, because he is assured of his election: he knows he shall be happy; and so lifts up pleasant eyes to heaven, the infallible place of his eternal rest. He dares encounter with this last enemy, trample on him with the foot of disdain, and triumphantly sing over him; O death where is thy sting? O grave where is thy victory? He conquers in being conquered; and all because God hath said to his Soul; I am thy Salvation.
The poor Papist must not believe this: such an assurance to him were Apocryphal, yea heretical. He must lie on his death-bed, call upon what Saint or Angel he list; but must not dare to believe he shall go to heaven. O uncomfortable doctrine, able to loose the soul! What can follow, but fears without, and terrors within; distrustful sighs, and heart-breaking groans! Go away he must with death; but whither he knows not. It would be presumption to be confident of heaven. How should Purgatory stand, or the Popes kitchen have a Larder to maintain it, if men might be sure of their salvation? Herefore they bequeath so great sums for masses and Dirge's, and Trentals, to be sung or said for them after they are dead: that their souls may at the last be had to heaven; though first for a while they be reezed in Purgatory. If this be all the comfort their Priests, Jesuits, and Confessors can give them; they may well say to them, as Job to his friends; Miserable comforters are ye all.
But he that hath Stephens eyes, hath also Paul's heart, and the Saints tongue. He that with Stephens eyes can see that Son of man standing on the right hand of God; as if his arms were open to well-come and embrace him: must needs with Paul desire to be dissolved, and to be with Christ: and with the Saints cry; Come Lord; how long! Amen, even so come Lord Jesus.
Thus much for the matter of the Assurance; let us now come to the manner. Dic Animae.
Say unto my soul.
Say: but is God a man? hath he a tongue? how doth David desire him to speak? That God who made the ear, shall not he hear? he that made the eye, shall not •… e see? he that made the tongue, shall not he speak? He that sees without eyes, and hears without ears, and walks without feet, and works without hands, can speak without a tongue. Now God may be said to speak diverse ways
1. God hath spoken to some-by his own voice. To Adam; vocem audiuerunt: they heard the voice of God &c. To Israel. The Lord spake unto you out of the midst of the fire: ye heard the voice of the words but saw no similitude: only you heard a voice. To Christ: I here came a voice from heaven, saying: I have both glorified it, and I will glorify it. This S. Peter testifies. There came a voice from the excellent glory; This is my beloved son, in whom I am well pleased.
2. To omit visions, and dreams, and clouds and Cherubims and Angels, vrim and thummim: God speaks also by his works. The heavens declare the glory of God; and the firmament showeth his handy work. M •… nus loquuntur; his works have a tongue. Opera testantur de me, saith Christ: my works bear witness of me. We may thus understand God ex operibus; his actions preach his will.
3. God speaks by his Son. Hebr. 1. God who at sundry times, and in diverse manners, spake in t •… me past unto the Fathers by the Prophets; hath in these last daves spoken unto us by his Son. He is therefore called the Word. John. 1 The sacred Scriptures, and sayings of the Prophets, given by the inspiration of God; (for no prophecy is of private interpretation: it came not by the will of man; but holy men spake as they were moved by the Holy Ghost.) are called Verbum Domini, the word of the Lord. But to distinguish God the Son from those words, he is after an eminent sort called 〈 in non-Latin alphabet 〉 , The word, or That excellent word. As also he is called (not a light, but) That light: (not a lamb, but) •… hat lamb. Not a vocal word formed by the tongue beating the air; for he was before either sound or air. But the mental and substantial word of his Father; but
According to that of Paul. The brightness of his glory, and express image of his person.
4. GOD speaks by his Scriptures. Whatsoever things were written aforetime, are written for our learning: that we through patience, and comfort of the Scriptures might have hope. Scripta sunt, they are written. Things that go only by take, or tradition, meet with such variations, augmentations, abbreviations, corruptions, false glosses; that as in a Lawyers pleading, Truth is lost in the Quaere for her. Related things we are long in getting, quick in forgetting. Therefore God commanded his law should be written. Litera scripta manet.
Thus God doth effectually speak to us. Many good wholesome instructions have dropped from human pens; to lesson and direct man in goodness. But there is no promise given to any word to convert the soul, but to God's word.
Without this Antiquity is novelty, Noueltie subtlety, Subtletie death. Theologia Scholastica multis modis sophistica. School Divinity is little better then mere Sophistry. Plus argutiarum quam doctrine, plus doctrina quàm vsus. It hath more quickness then soundness, more fauce then meat, more difficulty then doctrine, more doctrine then use.
This Scripture is the Perfect and Absolute rule. Bellarmine acknowledgeth two things requireable in a Perfect Rule; Certainty, and Evidence. If it be not certain, it is no Rule: if it be not evident, it is no rule to us. Only the Scripture is both in truth and evidence a perfect rule. Other writings may have canonical verity, the Scripture only hath canonical authority. Others like oil may make cheerful man's countenance; but this like Bread strengthens his heart. This is the absolute Rule; And as many as walk according to this Rule, peace be on them, and mercy, and upon the Israel of God.
O that we had hearts to bless GOD for this mercy, that the Scriptures are among us, and that not sealed up under an unknown tongue. The time was when a devout Father was glad of a piece of the New Testament in English: when he took his little Son into a corner, and with joy of soul heard him read a chapter: so that even Children became Fathers to their Fathers, and begat them to CHRIST. Now as if the commonness had abated the worth, our Bibles lie dusty in the windows: it is all if a Sunday-handling quite them from perpetual oblivion. Few can read, fewer do read, fewest of all read as they should. God of his infinite mercy lay not to our charge this neglect.
5. GOD speaks by his Ministers, expounding and opening to us those Scriptures. These are Legati a latere; dispencers of the mysteries of heaven. Ambassadors for CHRIST: as if God did beseech you through us, so we pray you in Christ's stead, that you would be reconciled to God. This voice is continually sounding in our Churches, beating upon our ears; I would it could pierce our consciences, and that our lives would echo to it in an answerable obedience. How great should be our thankfulness!
God hath dealt with us as he did with Elijah. The Lord passed by, and a great strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind. After the wind came an earthquake, but the Lord was not in the earthquake. After the earthquake, a fire; but the Lord was not in the fire. And after the fire, a still voice: and the Lord came with that voice. After the same manner hath God done to this Land. In the time of K. Henry 8. there came a great and mighty Wind, that rent down Churches, overthrew Altarages, impropriated from Ministers their livings: that made Lay-men substantial Parsons, and Clergy men their vicar-shadows. It blew away the rights of Levi, into the lap of Issachar: a violent wind: but God was not in that wind. In the days of King Edward the sixth there came a terrible Earthquake, hideous vapors of Treasons and conspiracies, rumbling from Rome, to shake the foundations of that Church, which had now left off loving the Whore, and turned Antichrist quite out of his saddle. Excommunications of Prince and people, execrations and curses in their tetricall forms with Bell, Book, and Candle; Indulgences, Bulls, Pardons, promises of heaven, to all traitors that would ext •… rpate such a King and kingdom: a Monstrous earthquake; but GOD was not in the Earthquake. In the days of Queen Mary came the Fire, an unmerciful fire: such a one as was never before kindled in England, and (we trust in Jesus Christ) never shall be again. It raged against all that professed the Gospel of Christ: made bonfires of silly women for not understanding that their ineffable mystery of Transubstantiation; burnt the mother with the child: Boner and Gardener those hellish bellows that set it on flaming. A raging and insatiable fire; but God was not in that fire. In the days of Queen Elizabeth of blessed memory, came the still voice, saluting us with the songs of Zion, and speaking the comfortable things of Jesus Christ: and GOD came with his voice. This sweet and blessed voice is still continued by our Gracious Sovereign: GOD long preserved him with it, and it with him, and us all with them both.
Let us not say of this blessing, as Lot of Zoar; Is it not a little one? nor be weary of Manna with Israel: lest GOD'S voice grow dumb unto us, and (to our woe) we hear it speak no more. No, rather let our hearts answer with Samuel; Speak Lord, for thy servants hear. If we will not hear him say to our souls, I am your salvation: we shall hear him say, Depart from me, I know you not. So saith wisdom; Because I have called, and ye refused: I will therefore laugh at your calamity, and mock when your fear cometh. The gallant promiseth himself many years, and in them all to rejoice: he thinks of Preachers, as the Devil said of CHRIST; that we come to torment him before his time. Well then, Rejoice saith GOD: Let thy heart cheare thee in the days of thy youth. But ironice, he mocks when he says so. Now quod Deus loquitur ridens, tu lege lacrymans: What God speaks laughing, do thou read lamenting. If God once laughs, it is high time for us to weep: They will not hear God when he preacheth in their health: God will not hear them when they pray in their sickness. They would not hearken to him in the Pulpit, nor he to them on their death bed.
6. God speaks by his Spirit: This spirit beareth witness with our spirit &c. Perhaps this is that voice behind us; as it were whispering to our thoughts? This is the way, walk in it. This is that speaking Spirit: It is not ye that speak; but the Spirit of your Father, which speaketh in you. It is this Spirit that speaks for us, and speaks to us, and speaks in us. It is the Churches prayer; Let him kiss me with the kisses of his mouth. Sanctus Spiritus osculum Patris. The holy Ghost is the kiss of God the Father. Whom God kisseth, he loveth.
Now by all these ways doth God speak peace to our consciences, and say to our souls, that he is our Salvation.
1. He may speak with his own voice: and thus he gave assurance to Abraham; Fear not, I am thy shield, & thy exceeding great reward. If God speak comfort, let hell roar horror. 2. He may speak by his works: actual mercies to us demonstrate that we are in his favor, and shall not be condemned. By this I know thou fauourest me, because mine enemy doth not triumph over me. 3. He may speak by his son; Come to me all that labor, and are heavy laden, and I will ease you. 4. He may speak by his Scripture this is God's Epistle to us, and his letters Patent, wherein are granted to us all the privileges of salvation. An universal Siquis: Whosoever believes, and is Baptized, shall be saved. 5. He may speak by his Ministers to whom he hath given the Ministry of reconciliation. 6. He doth speak this by his spirit: he sendeth forth the spirit of his son into our hearts, crying Abba Father. By all these voices God says to his elect, I am your salvation.
To my Soul.
Many hear God speaking comfort to the corporal care, that hear him not speaking this to the soul. They hear him, but they feel him not. The best assurance is from feeling. Come near, let me feel thee my Son, said Isaacto Jacob: let me feel thee, my Father; say we to God. The thronging Jews heard Christ, but Zacchaeus that believing Publican felt Christ. This day is salvation come to thy house.
My Soul.
There is no vexation to the vexation of the soul: so no consolation to the consolation of the soul. David in this Psalm calls it his Darling. Rescue my soul from their destructions, my Darling from the Lions. The same Prophet complained of a great unrest, when his soul was disquieted within him. Jonah of a grievous sickness, when his soul fainted. Joseph had a cruel bondage, when The iron entered his soul. So no comfort to the comfort of the soul. In the multitude of my thoughts within me, Thy comforts have refreshed my soul. The wicked hear tell of God's mercies: communitur audimus verbum salutis: but God speaks not to their souls. Therefore they cannot say with Mary; My soul rejoiceth. This joy, when God speaks peace to the soul, is ineffabile gaudium: a iubilation of the heart, which a man can, neither recitare, nor reticere: neither suppress, nor express. It gives end to all •… arres, doubts, and differences; overcomes the world, non-suits the devil; and makes a man keep Hilary Terme all his life.
To my Soul.
Mine; I might here examine whose this Mea is; who is the owner of this my? A prophet, a king, a man after God's own heart; that confessed himself the beloved of God; that knew the Lord would never forsake him; holy, happy David owns this meae: he knows the Lord loves him, yet desires to know it more; Dic animae Mea; say to My soul.
But let this teach us to make much of this My. Luther says, there is great divinity in pronounes. The Assurance that GOD will save some is a faith incident to Devils. The very Reprobates may believe that there is a book of Election; but GOD never told them, that their names were written there. The hungry beggar at the Feast-house gate smells good cheare, but the Master doth not say; this is provided for thee. It is small comfort to the harborless wretch, to pass through a goodly City, and see many glorious buildings; When he cannot say; Haec mea domus, I have a place here. The beauty of that excellent City Jerusalem, built with Sapphires, Emeralds, Chrysolites, and such precious stones: the foundation and walls whereof are perfect gold; affords a soul no comfort; unless he can say, mea ciuitas, I have a Mansion in it. The all sufficient merits of Christ do thee no good, unless tua pars & portio: he be thy Savior. Happy soul, that can say with the Psalmist. O Lord thou art my portion. Let us all have oil in our Lamps; lest if we be then to buy, beg, or borrow; we be shut out of doors like the fools not worthy of entrance. Pray Lord say unto my soul, I am thy salvation.
I am thy salvation.
The Petition is ended: I will but look into the Benediction: wherein I should consider these four circumstances; Quis, quid, Cui, quando. Who, What, to Whom, When.
Who.
The Lord: to the Lord David prays. He hath made a good choice, for there is salvation in none other. Thou hast destroyed thyself, but in me is thy help. The world fails, the flesh falls, the Devil kills, only the Lord saves.
What.
Salvation; a special good thing: every man's desire: who would not be saved? Every man would go to heaven, though perhaps he runs a course directly to hell. Beatus vult homo esse, etiam non sic viuendo vt possit esse. Man would be blessed, though he takes the course to be cursed. I will give thee a Lordship, saith God to Esau. I will give thee a kingdom, saith God to Saul. I will give thee an Apostleship, saith God to Judas. But I will be thy salvation, he says to David, and to none but Saints.
Indeed this voice comes from heaven, comes unto earth: but only through the mediator betwixt heaven and earth, Jesus Christ. He is the alone Savior. Worldlings possess many things, but have right to nothing, because not right to him, that is the heir of all things, Christ. The soul is the perfection of the body, Reason of the Soul, Religion of reason, Faith of Religion, Christ of faith. A man can warrant us upon earth, that our land is ours, our garment ours, our money, servant, beast ours: and that he is a thief who robs us of these. But all the men in the world cannot warrant us our Salvation, but only Jesus Christ. Therefore that we may have assurance, that all these are ours, and that we shall never answer for every bit of bread we have eaten, and for every drop of wine we have drunk; that our possessions are our own, our gold, robes, rents, revenues are our own; let us be Christ's. Whether Paul, or Apollo, or Cephas, or the World, or life, or death, or things present, or things to come; all are yours: and ye are Christ's, and Christ is God's. Be sure of salvation, and be sure of all. For he that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?
To whom.
My salvation; not others only, but Mine. A man, and a Christian are two creatures: he may be a man, that hath reason and outward blessings; he is only a Christian, that hath faith, and part in the salvation of Christ. God is plentiful salvation, but it is not ordinary to find a Cui; to whom. Much of heaven is lost for lack of a hand to apprehend it. All passengers in this world presume they are going to heaven, but we may guess by the throng, that the greater part take the broader way. Christ leaving the earth in respect of his bodily presence, left there his Gospel, to apply to men's souls the virtue of his death and passion: Ministers preach this Gospel, people hear this Gospel, all boast of this Gospel: yet himself foretells, that when he comes again, he shall scarce find faith upon earth. No doubt he shall find Christians enow, but scarce faith. Salvation is common, as S t . Jude speaketh. When I gave all diligence to write unto you of the common salvation: but few make it proper to themselves. That God is my salvation, and thy salvation, this is the comfort.
When.
In the time present, I am. Sum, non (sufficit, quod) ere. It is comfort to Israel in captivity, that God says, Ero tua redemptio, I will redeem thee. But the assurance that quiets the conscience is this, I am thy salvation. As God said to Abraham; fear not, I am with thee. Deferred hope faints the heart. Whatsoever God forbear to assure us, O pray we him not to delay this; Lord say to our souls, I am your salvation.
To conclude; it is salvation our Prophet desires: that God would seal him up for his child, then certify him of it. He requests not Riches: he knew that man may be better fed then taught: that wealth doth but frank men up to death. He that prefers Riches before his soul, doth but sell the horse to buy the saddle, or kill a good horse to catch a hare. He begs not honor: many have leapt from the high throne to the low pit. The greatest commander on earth hath not a foot of ground in heaven, except he can get it by entitling himself to Christ. He desires not Pleasures: he knows, there are as great miseries beyond prosperity, as on this side it. And that all vanity is but the indulgence of the present time: a minute begins, continues, ends it: for it endures but the acting, & knows no solace in the memory. In the fairest garden of delights, there is somewhat, quod in ipsis floribus angat; that stings in the midst of all vain contents.
In a word, it is not momentary, variable, apt to either change or chance, that he desires; but eternal; salvation. He seeks like Mary, that better part which shall never be taken from him. The wise man's mind is ever above the moon, saith Seneca: let the world make never so great a noise, as if it all ran upon Coaches, and all those full of roarers; yet all peace is there. It is not sublunary, under the wheel of changeable mortality, that he wishes, but salvation. To be saved is simply the best plot: beat your brains, and break your sleeps, and wast your marrowes, to be wealthy, to be worthy; for riches, for honors: plot, study, contrive; be as political as you can: and then kiss the child of your own brains, hug your inventions, applaud your wits, doat upon your advancements or advantagements: yet all these are but dreams. When you awake, you shall confess that to make sure your salvation was the best plot and no study shall yield you comfort, but what hath been spent about it. What should we then do, but work and pray? work, saith Paul; Work up your salvation with fear and trembling: and then pray with our Prophet; Lord say to our souls, thou art our salvation with comfort and rejoicing.
THE SOULS REFVGE.
1. PET. 4. 19.
ATRVE Christians life is one day of three meals, and every meal hath in it two Courses. His first meal is Nasc •… & renasci; to be borne a sinner, to be new-borne a Saint. I was borne in iniquity, and in firm did my mother conceive me; there is one Course. Except a man be borne again, he cannot see the kingdom of God; there is the other Course. His second meal is Bene agere, & male pati; to do well, and to suffer ill. Do good unto all; but especially to those that are of the household of Faith; there's one Course of Doing. c All that live godly in Christ I •… sus, shall suffer persecution; theres the other Course of Suffering. His third meal is Mor •… & viuere; to die a temporal death, to live an eternal life.
The first is his Break-fast, and herein he is naturally Natus & da •… ; borne in sin, and condemned for sin spiritually 〈◊〉 & 〈◊〉 ; borne again in righteousness, and justified from sin. The last is his Supper: wherein there is one bitter dish; Death. Statutum est omnibus semel m •… ri; It is appointed to all men to die once. Omnibus semel, plorisque bis: to all once, to many twice; for there is a second death And that is truly a d •… th, because it is mors vita, the death of life: the other rather a life, for it is mors m •… rtis, the death of death: after which mors non erit vltra; there shall be no more death. Therefore rise, that you may not fall: rise now by a righteous life, least you fall into an everlasting death. If the soul will not now rise, the body shall one day be raised, and go with the soul to Judgment. The second Course is incomparably sweet; vinere post mortem, to live after death. I say after death, for a man m •… st die that he may live. So that a good supper brings a good sleep: he that lives well, shall sleep well. He that now apprehends mercy, mercy shall hereafter comprehend him. Mercy is the vltimus 〈◊〉 ; no hope be •… nd it and this is th •… time for it, the next is of Justice. The middle meal between both th •… se is our Dinner; and that consists patiendo malum, and faciendo bonum; in doing good, and suffering evil. And on these two Courses, my Text sp •… nds it self. First, they that suffer according to the wit of God; there's the Passion. Secondly, they may trust God with their souls in well doing, there's the Action.
More particularly in the words we may consider five Graduall Circumstances.
- 1. The Sufferance of the Saints. They that suffer.
- 2. The Integrity of this Sufferance. According to the will of God.
- 3. The Comfort of this Integrity. May commit their souls to God.
- 4. The Boldness of this Comfort. As unto a faithful Creator.
- 5. The Caution of this Boldness In well doing.
1. The Sufferance of the Saints.
They that suffer. All men suffer: Man is borne unto trouble, as the sparks she upward. This life is well compared to a throng in a narrow passage: he that is first out, finds ease: he that is in the midst, is in the worst place and case; for he is hemm'd in with troubles: the hind-most drives out both the former; and if he have not the greatest part in suffering evil, lightly he hath the greatest share in doing it. Outward things happen alike to good and bad. There is one event to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: to him that sweareth, and to him that feareth an oath. They are both travelers in the thoroughfare of this world, both lodge in one Inn, both have the same provision; perhaps the wicked have the better cheare: but in the morning their ways part. There are common evils, as there are common goods. Poverty, sickness, death spares not the greatest: health, wealth, prosperity is not denied to the meanest. All have three Mans •… ns. 1. This earth; there (as in No •… s Ark) are the clean and unclean, righteous and wicked promiscuously confused. 2. The Grave: this is a common house; a very Pest-house: where all lie together under the Surgerie of death. It is a cheap and universal house; we pay no rent for it. 3. But after all are come to this place, there is then a way of parting. Est locus bis partes vbi se via findit in ambas. Some go to hell, others to heaven. They shall come forth, they that have done good, unto the resurrection of life: and they that have done evil unto the resurrection of damnation. Some to immortal honor, others to immortal horror.
God gives not all outward prosperity to the wicked; least they should ascribe it to their own wits, or worths: least they should sacrifice to their net, and burn incense to their drag. Nor all affliction to the good, least they should fall to some sinister and unwarrantable courses. The rod of the wicked shall not rest upon the lot of the righteous; least the righteous put forth their hands to iniquity. There is a mixture of good and evil: prosperity and adversity have their vicissitudes. Praesentis vita nec prosperitas innocentiam testator, nec acerbitas miseram animam indicat. Neither do the crosses of this world witness a man's guiltiness, nor the blessings of the world his innocence. But the good have a larger share in sufferings, then the reprobates. Impius non percutitur nisi a Domino, not ab I •… s. None strikes the wicked but God; but all the wicked strike and vex us. This world, like the earth, is a mere stepdame to good herbs, an own mother to weeds: no marvel if she starves us; all is too little for her own children. Omnes patiuntur plurim •… , quidam patiuntur omnia. All suffer many kinds of miseries; many suffer all kinds of miseries.
Christi •… est 〈◊〉 : it is the part of a Christian to suffe •… wheresoever he is, let him expect it. Adam was see upon in Paradise, Job in the dunghill: Job fortior in st •… oore, quàm Adam in Paradise. Job was more strong to resist temptations in the miserable dust, then was Ad •… in that glorious Garden. The Jews were commanded to eat four herbs with their sweet Passover: bitterness ever treads on the heels of pleasure. Jacob hath a Son, and looseth his Wife: Benjamin is borne, Rachel dies. Our Lady coming from that great Feast, lost her son Jesus three days. Seven days she had eaten sweet bread: here followed three days sour bread for it. Good things are to be taken with much thankfulness, evil with much patience.
Let this teach us two duties; First, to prepare for evils before they come: next to make them welcome, when they are come. So they shall neither meet us with fear, nor leave us with sorrow.
1. Preparation to suffer is specially necessary. Sudden crosses find weak souls secure, leave them miserable, make them desperate. Expectatum malum l •… uiùs mordet. A looked for evil smarts more gently. Repentina bona sunt suauiora; sed repentina mala sunt grauiora. Vnexpected joys are more gracious, but unexpected evils are more grievous. Mischiefes come most commonly without warning.
They do not allow, as Jonah did to Nineveh, forty days respite: not so much as an Hac noste, this night: which was allowed to the worldling; This night shall they fetch away thy soul from thee. Happy man that gives himself warning: he that conceits what may be, arms himself against what must be. Thou art in health, eatest, digestest, sleepest; Quid si morboso iaceant tua membra cubili? What if sickness shall cast thee down on thy weary couch? Though riches allow thee meat for thy stomach, what if sickness allow thee not stomach to thy meat? How if the very smell, if the very thought of thy best dishes should offend thee? How if after many tossed sides, and •… fted places; nullo poteris requ •… escere lecto? thou couldst find no corner to give thee ease? How couldst thou take this distemper? Thou art rich: thy throat tastes it; thy belly feels it, thy back wears it: how if from no fear of want thou shouldst come to no want of fear? to care for to morrows provision, with extreme sweat of brows not to earn bread enough to keep life and soul together; nakedness exposing thy body to the violences of heaven, scorching heat of the Sun, cold storms of the air? How couldest thou brook the difference Inter tantam refectionem, & talem defectionem; between that abundant opulency, and this distitute penury? Thou art at home in peace, singing in thy own vineyards; thou sittest in a shock secure, whilst thy reapers fell down the humble corn at thy foot, and fil thy barns. What if for religion thou shouldst be sent to exile: where thou mayest weep with Israel to thy deriding enemies demanding a Song of Zion; How shall I sing the song of joy in a strange land? How canst thou digest the injuries, and brook the contempt of strangers?
These be good thoughts to prearme our souls: nothing shall make them miserable, that have this preparation. Agabus told Paul, having first bound his hands and feet with his girdle; Thus saith the holy Ghost: so shall the Jews at Jerusalem bind the man that oweth this girdle. Hereupon the rest of the Saints besought him with tears not to go up to Jerusalem. But observe that blessed Apostles resolved answer; Paratus sum, I am ready. What mean ye to weep, and to break my heart? I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. The account is past, I am prepared. Men that want this fore-resolution are like a secure city, that spends all her wealth in furnishing her chambers, and furbishing her streets; but lets her bulwarks fall to the ground. Here is provision for peace, none for war: something for content of friends, nothing for defense against enemies. It is usual for young-men with wooden Wasters to learn how to play at the sharp: they are taught with foils how to deal with points. He is desperate that ventures on a single combat in the field, and was never lessoned at the Fence-school. We shall be unable to fight with evils themselves, if we cannot well encounter their shadows.
What our foresight takes from their power, it adds to our own: it enervates their strength and corroborates ours. For by this both they are made less able to hurt us, and we are more strong to resist them. Since therefore we must pass through this fiery trial, let us first prove our strength in a gentle meditation: as that martyr tried his finger in the Candle, before his body came to the fire.
2. They must be made welcome, when they are come. Non vt hosts sed vt hospites admittendi. They must not be entertained as enemies, but as guests. Their feet are beautiful, that bring good tidings: but crosses bring good news. They assure us, that we are no bastards. If you endure chastening, God dealeth with you as with Sons. But if you be without correction, then are ye bastards. Non timeas flagellari, sed exhaeredari. Fear not to be scourged, but to be disinherited. There is so much comfort in sorrow, as makes all affliction to the elect, Carmen in nocte; a song in the night. Adversity sends us to Christ, as the leprosy sent those Ten. Luk. 17. Prosperity makes us turn our backs upon Christ, & leave him; as health did those Nine. David's sweetest songs were his lacrymae. In misery he spared Saul his great adversary: in peace he killed Uriah his dear friend. The wicked sing with Grashoppers in fair Weather: but the faithful (in this like Sirens) can sing in a storm.
It is a question whether the Sun or the Wind will first make a man throw off his cloke: but by all consent the Sun will first vncloke him. Imagine by the Sun the warm heat of prosperity; by the Wind the blustering cold of calamity; by the cloke Christ's livery, a sincere profession. Now which of these will first uncase thee of thy zeal. The boisterous wind makes a man gather his cloke closer about him: the hot silent Sun makes him weary of so heavy a burden; he soon does it off. Secure plenty is the warm Sun, which causeth many to discloke themselves, & cast off their zeal, as it did Demas, who left Christ to embrace this present world. But the cold wind of afflictio gathers it up closer to him, & teacheth him to be more zealous. When a man cannot find peace upon earth, he quickly runs to heaven to seek it.
Plutarch writes, that Antigonus had in his army a valiant soldier, but of a sickly body. Antigonus observing his valor, procured his Physicians to take him in hand; and he was healed. Now being sound, he began to fight in some fear, to keep himself a good distance from danger, no more venturing into the vanne or forlorn place of the battle. Antigonus noting and wondering at this alteration, asked him the cause of this new cowardice. He answers, O Antigonus, thou art the cause. Before I ventured nothing but a diseased corpse, and then I chose rather to die quickly, then to live sickly: I invited death to do me a kindness. Now it is otherwise with me, for I have somewhat to loose. A poor and afflicted life makes a man bold in his religio: it is nothing to part with hunger, thirst, cold contempt. But when prosperous fortunes flow upon him, he dares not stick so constantly to Christ. Would you have the rich Merchant find fault with Idolatry, & stand to justify God's truth? No he hath somewhat to take to; and although he ventures much, he would be loath to be a venturer in this Yet this somewhat is nothing in regard of what he looseth, because he will not loose his riches. Affliction sometimes makes an evil man good, always a good man better. Crosses therefore do not only challenge our patience but even our thanks. Thy soul is sick, these are thy Physic. Intelligat hom •… Deum esse medicum: sub medicamento positus vreris, secaris, clamas. Non audit medicus ad voluntatem, sed audit ad sanitatem. Understand God thy Physician, he ministers to thee a bitter, but wholesome potion: thy stomach abhors it: thou liest bound under his hand, whiles he works upon thee: thou criest to be delivered; he hears thee not according to thy will, but according to thy weal. We are chastened of the Lord, that we should not be condemned with the world. Thou payest the Physician of thy body though he cannot heal thee: wilt thou not thank the Physician of thy soul that hath healed thee? The child cries for the knife, the parent knows it can but hurt him; though he weep for it, he shall not have it. Such children are we to think God doth not use us kindly, unless he give us every vanity we affect. Instead of these toys that would make us wanton, God lays on us the rod of correction to make us sober. Our flesh is displeased, our soul is saved; we have no cause to complain. I come now from the Sufferance of the Saints, to
The Integrity of that Sufferance.
According to the will of God. We have suffered enough, except it be according to his will. The manner commends the matter. To go no further, this point is sufficiently directed by our Apostle, Vers. 14. If ye be reproached for the name of Christ, happy are you; for the Spirit of glory resteth upon you. But let none of you suffer as an evil-doer. For Chap. 2. 19. This is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully. This our Savior taught us. Blessed are they that suffer persecution for righteousness sake, (non qui patiuntur, sed qui patiuntur propter iustitiam) for theirs is the Kingdom of heaven. Non mortes, sed mores faciunt martyrs. It is not the death, but the cause, that gives the honor of Martyrdom.
Indeed there is no man that suffers contrary to the will of God, but many suffer not Secundùm, not according to the will of GOD. In his concealed will he allows the sufferings of the Reprobates: this is his just judgment. They are smitten, but for their faults. Moerent, & merentur: they lament, and deserve to lament. When the Adulterer is wounded for his lust, he cannot think himself a patient secundum beneplacitum Dei, according to the will of God. When the usurer is fetched over for his extortion, the depopulator for his enclosing, the slanderer for his libelling, all these suffer, but not for conscience toward God, not according to his will. They only are said to suffer according to his will, that suffer first innocently, then patiently.
1. Innocently; for the wicked suffer: mali male sed merito. Evil men bear evil things, but after their deserts. The Pope hath made many Saints from this kind of suffering. Straw-saints, such as Garnet was. If they be first drench'd at Tiber, and after hanged at Tyburne, Martyrs sunt; they can be no less then Martyrs. Not seldom their names are put into the Rubric: but they stand there in those red letters for nothing else, but to remember their red & bloody actions. They may pretend some show of religion, as if for cause thereof they suffered: but it is not a meene, but a mixed cause: not for faith, but for faction: not for truth, but for treason. It is observed, that as the Physicians say, none die of an ague, nor without an ague: so none of them suffer for the Romish religion, nor without the Romish religion. Therefore as Aristides dying of the bite of a Weasell, exceedingly lamented that it was not a Lyo •… so these Seminaries may greatly lament that they die not for the Lyon of Judah, but for the Weasell of Roe. Not secundum voluntatem Dei, but secundum voluptatem Antichrists: not according to the will of Christ, but according to the lust of Antichrist. But he can make them amends with Sainting them: men shall kneel to them, pray to them, climb to heaven by the ladder of their merits. Alas! poor Saints: the Pope sends them to heaven, but how if they were in hell before? May we not say of them, as Augustine did of Aristotle: woe unto them, they are praised, and prayed unto where they are not, and condemned where they are. Unless as the vision was to Ormus; that among the Apostles and Martyrs there was a vacant place left in heaven, which saith he, was reserved for a Priest in England, called Thomas Becket: and this revelation was full twelve years before Becket died. So except the Pope can make them Saints before they die, I fear his authority can do little afterwards. Yet indeed the Pope is a great Saint-maker, and hath helped abundance of men to heaven. For he sent them thither through the fire, for the cause of Christ: he condemned, cursed, burnt them to ashes: and thus spite of his teeth, he hath helped to make them martyrs and Saints. For our selves, if we suffer any wrong of men, let us be sure we have not deserved it. Our Innocence cómends our suffering; for this is according to the good will and pleasure of God.
2. Patiently; a murmuring mind evacuates the virtue of thy sufferings. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently: but if when ye do well, and suffer for it, ye then take it patiently, this is acceptable to God. Let me therefore help your patience by two considerations.
1. What Christ our head suffered for us; bitter words, and more bitter wounds. Observe him; Look to Jesus the author and finisher of our faith; who for the joy that was set before him, endured the cross, and despised the shame. So let us run with patience the race that is set before us. If we cannot endure an angry word from our brothers mouth, how would we suffer boiling lead, & boiling coals, as the Martyrs did? How to be crucified as our Lord Jesus was? What would we do then? Shew me now one dram of this patience. Among gallants a word and a blow: among civil men a word and a writ. The back of Patience can bear no load. But ought not Christ first to suffer these things, and then to enter into his glory? First he was crowned with thorns, & then crowned with honors. Caput spinosum in terris, si sit gloriosum in coelis. That head must first wear a wreath of sorrow on earth, that shall wear a wreath of joy in heaven. Hereunto are we called: because Christ suffered for us, leaving us an example, that we should follow his steps.
2. That all this is according to the will of God. Our blows come at least mediately from the hand of God. And this hand is guided with providence, & tempered with love. Distressed worldlings cry out, it was my own folly that ran me into this danger, or the malice of mine enemy undid me, or surfeit on such meat made me sick. So the cur bites the stone, which could never have hurt him but from the hand that threw it. Look up to the first mover, O mad man, and discharge the means. The Instrument may be unjust in thy wrongs, but the cause is just from him that inflicted it. What rod soever beats thee, consider it according to the will of God, and be patient. His hand sets theirs on work: I hope thou wilt not dispute with thy maker. The medicine of thy passion is composed by God himself: no evils nor devils shall put in one dram more then his allowance: no man nor Angel can abate one scruple. The impatient man wants either wisdom or obedience. Wisdom, if he be ignorant from whom his crosses come: obedience, if he knows it, and is not patient. This is the Integrity of the Suffering: now follows
The Comfort of this Integrity.
Let him commit the keeping of his soul to God. Every man cannot with this confidence: but qui patitur propter Deum, recurrit ad Deum. He that suffers for Christ's testimony, is confident of God's mercy. Let us come therefore unto the throne of grace boldly, that we may obtain mercy, and find grace to help in the time of need. Here let us observe three circumstances; Quis, Quid, Cui; Who, What, to Whom.
Who
They that suffer according to the will of God. Felicitie thinks, it hath no need of God. But God is more dainty of spiritual comforts, then to give them to such as are confident in worldly comforts. The Balm of the Spirit shall not be sophisticated, or mixed veneno mundi, with the poison of this world. Give strong drink to the heavy, saith Solomon. God will not give his consolations to those that are drunk with prosperity, mad-merry with the world: but his wine to the heavy heart. He will comfort them that mourn. Let them that suffer commit, &c.
What.
The Soul, and the keeping thereof. The Soul is a very precious thing; it had need of a good keeper. For what is a man profited, if he shall gain the whole world, and loose his own soul. We trust the Lawyer to keep our Inheritance; the Physician to keep our body, the coffer to keep our money, shepherds to keep our flocks: but the Soul had need of a better keeper. Howsoever it goes with thy liberty, with thy love, with thy land, with thy life; be sure to look well to thy soul: that lost, all is lost.
The body is not safe, where the Soul is in hazard. Non-anima pro corpore, sed corpus pro anima factum est. The soul is not made for the body, but the body for the Soul. He that neglects the better, let him look never so well to the worse, shall loose both. He that looks well to the keeping of the better, though he somewhat neglect the worst, shall save both. The Body is the instrument of the soul: it acts, what the other directs: so it is the external, actual, and instrumental offender: Satan will come with a Habeus corpus for it. But I am persuaded, if he take the Body, he will not leave the Soul behind him.
To whom.
To God; he is the best Keeper. Adam had his Salvation in his own hands, he could not keep it. Esau had his Birth-right in his own hands, he could not keep it. The Prodigal had his Patrimony in his own hands, he could not keep it. If our Soul were left in our own hands, we could not keep it. The world is a false keeper; let the soul run to riot, he will go with it. The Devil is a Churlish keeper, he labors to keep the soul from saluatiō. The Body is a brittle & inconstant keeper; every sickness opens the door, and lets it out. God only is the sure keeper. Your life is hid with Christ in God. This was David's confidence; Thou art my hiding place, thou shalt keep me. The Jewels given to thy little children, thou wilt not trust them with but keep them thyself. O Lord keep thou our only one, do thou Rescue our soul from destructions, our Darling from the Lions. Trust us not with our own souls: we shall pass them away for an Apple, as Adam did: for a morsel of meat, as Esau did: for the love of a harlot; as that Prodigal did. Lord do thou keep our Souls.
- Now the Christian patient must commit the keeping of his Soul to God both in
-
- Life.
- Death.
1. Living; the Soul hath three places of being. In the body from the Lord, in the Lord from the body, in the body with the Lord. The two last are referred to our salvation in heaven: either in part, when the Soul is glorified alone: or totally, when both are crowned together. Now the soul must be even here in the Lord's keeping, or else it is lost. If God let go his hold it sinks. It came from God, it returns to God, it cannot be well one moment without God. It is not in the right vbi, except the Lord be with it. It is sine sua domo, if sine suo Domino. Here be four sorts of men reprouable. 1. They that trust not God with their souls, nor themselves, but rely it only upon other men. 2. They that will not trust God with their souls, nor others, but only keep it themselves. 3. They that will trust neither God with their souls, nor others, nor keep it it themselves. 4. They that will neither trust others with their souls, nor themselves, but only God, yet without his warrant that he will keep it.
1. They that trust their souls simply on the care of others: they are either Papists or profane Protestants. The Papist trusts Antichrist with his soul; he's like to have it well kept. If Masses & Asses can keep it, (for so the Jesuits term their secular Priests) it shall not be lost. The devil fights against the soul, the Pope interposeth an armoury of Agnus Dei's, sprinklings, crossings amulets, prayers to Saints. But surely if this Armor were of proof, S. Paul forgot himself in both these places, where he describes that Panoply, or whole armor of God. He speaks of a plate of righteousness for the breast, shoes of patience for the feet, the shield of Faith, the helmet of salvation, & the sword of the Spirit. To the Thessalonians indeed he somewhat varies the pieces of armor; but in neither place doth he mention Crosses, Crucifixes, aspersions, vnctions, &c. Or they will trust the Saints in heaven with their souls. Sancta virgo Dorothea, tua nos virtute bea, cor in nobis nouum crea. What that Prophet desired of God; they as if they were Ioth to trouble the Lord about it, and could have it nearer hand; beg of their Saint Dorothy; to create a new heart within them. Such a rithme have they to the Virgin Mary. Virgo mater, maris stella, Fons hortorum; verbi cella, ne nos pestis aut procella, peccatores obruant. But the Saints are deaf: non audiunt. They would pray them to forbear such prayers, they abhor such superstitious worship. They that were so jealous of God's honor on earth, would be loath to rob him of it in heaven. So our carnal professors only trust the Minister with their soul: as if God had imposed on him that charge, which the Prophet gave to Ahab. keep this man if by any means he be missing, then shall thy life be for his life. But indeed if he do his duty in admonishing: If thou warn the wicked of his way to turn from it: if he do not turn from his way; he shall die in his iniquity: but thou hast delivered thy soul.
2. They that will not trust others with their soul, but keep it themselves. They wrapit warm in the nest of their own presumptuous merits: as if good works should hatch it up to heaven. But the soul that is thus kept, will be lost. He that will go to heaven by his own righteousness, and climbers by no other ladder then his own Just works, shall never come there. The best Saints, that have had the most good works, durst not trust their souls with them. I know nothing by myself, yet am I not hereby justified. In many things we sin all: All in many things, many in all things: And the most learned Papists, whatsoever they have said in their disputations, reserve this truth in their hearts: otherwise speaking in their deaths; then they did in their lives. Now non merita mea, sed misericordia tua? not my merits, but thy mercies, O Lord. All our life is either unprofitable or damnable: therefore O man, what remains. Nisi vt in tota vita tua deplores totam vitam tuā: but that during all thy life thou shouldest lament all thy life, works cannot keep us, but grace: let them boast of perfection, we cry for pardon: they for merits, we for mercies: they for justifying works of their own, we only for our sweet Savior Jesus Christ.
3. They that will neither trust others with their soul not keep it thenselves: but either do sell it for ready money, as Esau sold his Birthright & Judas 〈◊〉 Jesus. Or pawn it for a good bribe, some large temptation of profit pleasure or honor, they will not sell it out-right, but mortgage it for a while, with a purpose (that se •… dome speeds) to redeem it Or loose it; walking negligently through the streets of this great City the world, their soul is gone, & they are not aware of it. Or give away their soul, as do the envious and desperate & have nothing in lieu of it but terrors without, & horrors within: they serve the devils turn for nothing 4. They that will trust God with their soul, but have no warrant that God will keep it. They lay all the burthē upon the shoulders of Christ, & meddle no more with the matter. As if God would bring them to heavē; even whilst they pursue the way to hell: or keep that soul for the body when the body had quite given away the soul. He never promised to save a man against his will. As he doth save us by his Son so he comands us. to work up our salvation with fear & trembling. He that lies still in the miry pit, of his sin & trusts to heaven for help out, without his own concurring endeavor may hap to lie there still. 2. Dying; there is no comfort but to trust the soul with God So David, Lord into thy hands I commit my spirit, So Stephen; Lord Jesus receive my spirit, with these words our Lord Jesus himself gave up the Ghost. It is justice to restore, whence we receive. It is not presumption, but faith to trust God with thy spirit. The soul of the king, the soul of the beggar, all one to him: David a king; Lazarus a beggar God receives both their souls. From giving up the Ghost the highest is not exempted; from giving it into the hands of God the poorest is not excepted. There is no comfort like this: when riches bring aut nequam, aut nequicquam, either no comfort, or discomfort; when the wardrobe, furniture, junkets, wine offend thee, when thy money cannot defend thee: when thy doctors feed themselves at thy cost, cannot feed thee: when wife, childrē, friends stand weeping about thee: where is thy help, thy hope? all the world hath not a dram of comfort for thee; this sweetens all, Lord into thy hands I commend my soul; Thou hast redeemed me, O thou God of truth.
Our Spirit is our dearest jewel: howl and lament if thou think thy soul is lost. But let thy faith know, that is never lost which is committed to God's keeping. Spiritum emittis, non amittis. Duriùs seponitur, sed melius reponitur. That soul must needs pass quietly through the gates of death, which is in the keeping of God. Woe were us, if the Lord did not keep it for us whiles we have it, much more when we restore it. While our soul dwells in our breast, it is subject to manifold miseries, to manifest sins: temptations, passions, misdeeds distemper us: in heaven it is free from all these. Let the soul be once in the hands of God, nec dolore pro peccato, nec peccato prae dolore torquetur; it is neither disquieted with sorrow for sin, nor with sin which is beyond all sorrow. There may be trouble in the wilderness, in the land of promise there is all peace. Then may we sing, Our soul is escaped as a bird out of the snare of the foulers: the snare is broken, and we are escaped. Inuadit Satanas, euadit Christianus. It is there above the reach of the devil. There is no evil admitted into the city of heaven, to wrestle with the citizens thereof. Death is ready at hand about us, we carry deaths enow within us: we know we shall die, we know not how soon: it can never prevent us, or come too early, if our souls be in the keeping of God. Man was not so happy when God gave his soul to him, as he is when he returns it to God. Give it cheerfully: and then like a faithful Creator, that thou givest to him in short pain, he will give thee back with endlese joy. And so we come fittly from the Comfort of our Integrity.
The Boldness of this Comfort.
As unto a faithful Creator. Wherein our confidence is heartened by a double argument: the one drawn ex maiestate, the other ex Misericordia: from Majesty, from mercy. His greatness, a Creator: his goodness, a Faithful Creator.
1. Creator; not a stranger to thee, but he that made the. It is natural to man, to love the work of his own hands. Pygmalion dotes upon the stone, which himself had carved. But much more natural, to love his own Images, his children, the walking Pictures of himself, the divided pieces of his own body. God loves us as our Creator: because his own hands have fashioned us. But creauit & vermiculos: he also made the worms: yield it, and therefore non odit vermiculos, he hates not the very worms. Creauit & Diabolum: he made the devil: no; God made him an Angel, he made himself a devil. God loves him (vt naturam) as he is a nature, hates him (vt Diabolum) as he is a corrupted nature, an evil, a devil. But we are not only his creatures, the workmanship of his hands; but his children; so Adam is called The son of God. His own Image; fecit hominem in similitudinem suam: he made man after his likeness, in his Image. We are more then opus Dei, the mere work of God: for Imago Dei, the very Image and similitude of God. We may therefore be bold to commend our souls to God, as a faithful Creator.
Diuerse men have that for their God, which never was their Creator. The proud man makes his Honor his god: the covetous makes his gold his God: the voluptuous makes his belly his God now whereas God not only charged in the first Precept, Thou shalt have no other God's before me: but added further in the next, Thou shalt not make to thee any Image or Similitude of anything, whether in heaven above, or earth beneath, or water under the earth, &c. These three sins seem to cross God in these three interdicted places. For the proud man hath his Idol as it were in the air: the covetous man hath his Idol in the earth: the drunken Epicure hath his Idol in the water. Let them take their God's to themselves: let no Rachel that hath married Jacob, steal away Laban's Idols. Our Creator is in heaven, boldly give thy soul to him: who should better have it, then he that made it?
2. The other argument of our comfort, is that he is Fidelis, a Faithful Creator, He is faithful to thee, how unfaithful soever thou hast been to him. He made thee good, thou madest thyself naught? he doth not there yet leave thee, as man his friend in misery; but sent his Son to redeem thee. Here was great faithfulness. He sends his holy Spirit into thy heart, to apply this redemption of Christ: here is great faithfulness. Thou often turnest thy back upon him, and following sin leavest him: he leaves not thee. I will not leave thee, nor for sake thee: here is great faithfulness. He hath promised Poenitenti veniam, credenti vitam to him that repenteth pardon, to him that believeth salvation: here is faithfulness. Now hath he promised? he is faithful to perform it. What man or devil dares stand up, to challenge God with unfaithfulness?
This infalibilitie Christ knew, when to his Fathers faithful hands he gave up the Ghost. You will say, who might better do it; the Son might well be confident of the Father. Not he alone the servants have been faithful also in this emission, and found God as faithful in acception. So David, Stephen, &c. God is faithful, there is no distrust in him; all the fear is in thyself. How canst thou trust thy Jewel with a stranger? God is thy Creator, and a Faithful Creator; but how if thou be an unfaithful creature? Thou wilt frequent the doors of thy Patron, present gifts to thy Landlord, visit thy friend: but how if to him that made thee, thou makest thyself a stranger? How often hath God passed by thee, without thy salutation! In the temple he hath called to thee, thy heart hath not echoed, and sent out thy voice to call upon him. There hath he charged thee, Seek my face; thou hast not answered, Thy face O Lord, I will seek. By his Spirit he hath knocked at thy door, thou hast not opened to him. Now upon some exigent thou bequeathest thy soul to him: upon what acquaintance? Will this sudden familiarity be accepted?
It is our own ignorance or strangeness or unfaithfulness that hinders us. The reprobates think Christ a stranger to them; When did we see thee hungry &c. But indeed they are strangers to Christ, and he may well say, when did I see you visit me? I was sick and in prison, and ye came not at me. Would you have God cleave to them, that leave him? Doth a man all his life run from God, and shall God on his death-bed run to him? No, you would not know me; and therefore now non noui vos, I know not you. But the faithful creature knows God a faithful Creator. I know whom I have believed. Thou mayst say with that good father; Egredere anima mea, quid times? Go forth my foul, go forth with joy, what shouldst thou fear? Yea it will go without bidding, and fly cheerfully into the arms of God, whom it trusted as a faithful Creator. I have served thee, believed on thee, now I come unto thee; saith Luther. I desire to be dissolved, and to be with Christ, says Paul. These are not the voices of worldlings, but of Saints. God will be a faithful Creator to receive and preserve their souls. I have served thee, saith man: I have preserved thee, saith God. In me credis, ad me venis: thou believest on me, thou comest to me. Here is now the Boldness of our comfort: there is yet
A Caution of this Boldness.
In well doing. The wicked man may commit his soul to God's keeping, but how is he sure God will take the charge of it? what should God do with a fowl and polluted soul? The soul must at last be committed to some: now he only is the receiver of it in death, that was the keeper of it in life. If Satan have always ruled it, GOD will not embrace it. As Ieptha said to the Elders of Gilead: Did ye not hate me, and expel me out of my fathers house? and why are ye come unto me now, when you are in distress? Did you thrust God out of your hearts, out of your houses, out of your barns, out of your closets; and shall God open heaven to your souls? They that thus commit their souls to God, God will commit their souls to Satan. It must be delivered up in Patiendo malum, but in faciendo bonum; in suffering that is evil, but in doing that is good. Otherwise if we thrust God from us, God will thrust us from him.
Thus is God even with man. They say now to the holy one of Israel, Depart from us, we desire not the knowledge of thy ways. Hereafter God shall say to them, Depart from me, I know you not. Mans soul is but an inmate to the bosom, sent to lodge there for a time; but must not take it up for a dwelling; God is the Lord of the Tenure, to him it must be surrendered. We have a soul within us, but it is not ours; (and yet what is ours if our soul be not) it must be committed to God; either in evil doing as to a Judge, or in well doing as to a faithful Creator. Some live as if they had no souls; more belluino, like human beasts. The vicissitude of drunkenness, whoredom, sleep, share all their time. Others live as if they should never part with their soul. Therefore Reppnunt in mu •… tos annos they lay up for many years: this was the Cosmopolites self flattery. Luk. 12. Soul be merry, thou hast much goods laid up for many years. Yet others live as if their soul was not merely their own, but given them to spend at their pleasure, without ever being accountable for it.
But the good live, as if their soul was God's: to him they commend it in a sweet conversation with God: corporalier mouent in terris, animaliter viuunt in coelis. Their bodies move on earth, their souls live in heaven. To him they may boldly commend their spirits: for they that fit their souls for God in health, shall never find the offer of their death-bed refused. If a man had no soul, if a mortal one, if his own, if never to be required, he might without wonder be induced to live sensually: he that knows the contrary, will live well that he may die well; & commit his soul to God in well doing. Here further observe;
A man may do good, yet come short of this comfort, it is given been facientibus, to them that do well. It is not doing good, but doing well, that gets God to keep the soul. You have served me, says God to Israel, but after your own lusts. To serve God is doing good, but after their own lusts is not doing well. To build a Church is a good work; yet if the foundations of it be laid in the ruins of the poor, their children come not to pray for, but curse the builder. Great and good were the works of the Pharisees, yet all spoiled for want of a Bene. Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter the kingdom of heaven. Therefore Saint Paul's council directs us; So (not only run, but so) run that you may obtain. Schismatics run, but they run out of the Church: they love the truth, but not in peace. Secure people run, but they run beside the church: they love peace, but not in truth: Others follow the truth in peace, but not for the truth: Dum quaerunt cam, non quaerunt ipsam. They sails in their Sic, they miss this same Well. Prosunt alijs, sibi neutiquam. They do good to others, but not well to themselves. But we have almost lost both Bonum and Bene; Good and Well. It is an ill disjunction, that our fathers had so good works, and wanted our faith: and we have the true faith, but want their works. This Well is the very form of a good work: and Forma dat esse rei, it cannot be good without it. Let me take here just cause to reprove two sorts of people.
1. Some there are that trust God with their souls, and destroy their own bodies. But God will take no charge of the soul but in well doing. Those virgins that would kill themselves to prevent rauishments are reproved by just censure. Satius incertum adulterium in futuro, quàm certum homicidium in praesenti. Better an uncertain adultery to be endured, then a certain self-murder to be acted. How can they hope for God's hand of mercy, that lay on themselves a hand of cruelty. Rhasis in the Maccabees, falling upon his own sword, and throwing himself down from the wall, yet committed himself to God's keeping, calling upon the Lord of life and spirit, &c. The Text says twice (with little credit to the own Judgment) that it was done Manfully. But it was magne, potius quàm been factum: done with desperate valor; with more venture then wisdom, temerity then honesty. This was that the Devil left out, when he cited Scripture to Christ; In all thy ways; he made that a parenthesis, which was essential to the Text. This the original testified. Psal. 91. 11. Custodient in vijs tuis: but this was none of his ways down from the pinnacle, to show the people a tumbling trick, and to break his neck. So the Devil labors to secure men of God's providence generally, though they be quite out of the way. He bids men be confident that God will keep their souls, howsoever they walk: so under color of God's protection, he brings them to destruction. He tells a man of predestination, that he is sure of an eternal election to life, therefore may live at his own pleasure: so from God's decree draws encouragement to a secure life. He tells him of Justification, that he is acquitted by the blood of Christ; so emboldens him on the back of presumption to ride post to Hell, whereas Predestination & Justification are only made known to us by well-doing.
2. It is impossible for a man of an ill life, to hope that God will keep his soul. He that lives ill, and hopes well, teacheth his ignorance to deceive his wickedness, and them both to deceive his soul. Your iniquities have separated between you and your God. But separate yourselves from the unclean thing, and I will receive you. Take away the bar, your sins: break off the partition by repentance; then I will keep you saith God. Commit your souls to the Lord's trust in well-doing, or not at all. If Christ had come down from the pinnacle headlong, and not by the stairs; he had neglected the way, and so been out of the compass of God's promise to keep him. It is an over-bold presumption, to charge God to keep thy soul, whilst thou doest willfully loose it. Wilt thou clippe the wings of thy soul, and then bid it fly to God? It is all one, as if thou shouldest cut off a man's leg, and then send him on an arrand. Our presumption is able to tie up God's arms, that he cannot help us. He that will walk in profaneness, and commit his soul to God; is like him that throws himself into a deep pit, to try whether God will help him out, and save him from drowning. Man is timorous where he should be bold, and bold where he should be timorous.
God bids us cast our care upon him for this life: Take no thought for your life, what you shall eat, or what you shall drink, or wherewith you shall be clothed: your heavenly Father knows ye have need of all these things. Yet we dare not trust God without a pawn: unless we have bread, we think we shall starve. Here we fear, where we ought not. God tells us, the bread of heaven must feed our spirits; more necessary to maintain life in the soul, then is bread to preserve life in the body: we never hunger after this, yet presume we have sound souls, and trust God to keep them. Here we do not fear where we ought. We are so sottish, that we dare trust God with the soul, the more precious part without well doing, the means to have it saved: yet dare not trust him with our bodies, unless we can see our barns full, or at lest our cupboards.
But in vain thou committest thy soul to God, except thou obeyest God. There is still a Commandment with the promise: if thou keep not the precept, thou hast no interest in the promise. If thou wilt not perform thy part, God is discharged of his part: if thou refuse to do well, he will not keep thy Soul. The protection of God extends not to us in lewd courses: we are then out of our way, and the Devil may take us up as Vagabonds. If thou do well, shalt thou not be accepted? if thou do evil, sin lieth at the door. If thou do evil, Sin is thy keeper, not God. There was a Temple, called the Temple of Trust: God will not be to them a Temple of Trust, that had no trust in their Temples.
It is a good thing to have God keep the soul, but the wicked cannot have this hope. He that hath money, lays it up in his coffers; or if he sends it abroad, like a stern laylor, he suffers it not to go without a keeper; sound bonds. He that hath lands makes strong conveyances to his desired heirs, that they may be kept. If children, he provides to have them safely kept. He keeps his goods from the thief, his chickens from the kite, his lamb from the wolf, his fawn from the hound, his dove from the vermin: yet he keeps not his soul from the Devil. O wretched man that must die, and knows not what shall become of his soul. The world would have it, but he knows it must not: himself would keep it, but he knows he cannot: Satan would have it, and he knows not whether he shall: he would have God take it, and he knows not whether he will. O miserable man, that must part with his soul he knows not whether.
We see what it is to lead an evil life, and to be a stranger to God. He knows his sheep, but the goats are not written in his book. The foundation of God standeth sure, having the seal, the Lord knoweth them that are his. It is a goodly thing to be famous and remarkable in the world. Est pulchrum digito monstrari, & dicier hic est. It is a goodly thing to be said, this is the man whom the world honors: but perhaps this is not he whom God honors. He that suffers and does according to the will of God, the Lord will take that man into his boso •… , Such honor have all his Saints, It is no great matter for men to be known to kings and nobles, if the Lord know them not: nothing to ride in the second Coach, as Joseph; to be next to the Prince, if they be strangers to the Court of heaven.
Therefore let us all lay hold on well-doing, that we may have comfort in well-dying. We desire to shut up our last scene of life, with In manus tuas Domine commendo spiritum meum; Lord, Into thy hands I commend my spirit. Behold while we live GOD says to us, In manus tuas homo, commendo spiritum meum; Man, into thy hands I commend my spirit. As we use God's Spirit in life, God will use our Spirit at death. If we open the doors of our hearts to his Spirit, he will open the doors of heaven to our Spirit. If we feast him with a supper of Grace, he will feast us with a supper of Glory. If we grieve his Spirit, he will grieve all the veins of our hearts. When such shall say; Lord, into thy hands we commend our souls: no saith God, I will none of your Spirit, for you would none of my Spirit. You shut him out when he would have entered your hearts, he shall shut you out when you would enter heaven. Let us therefore here use God's Spirit kindly, that hereafter he may so use our spirits. Let us in life entertain him with Faith, that in death he may embrace us with mercy. So Lord, into thy hands we commend our souls; keep and receive them O thou faithful Creator, and God of truth, through Jesus CHRIST.