The Happiness of the Church, Biblical commentary 27

The Happiness of the Church · Biblical commentary 27

p. 348THE SOVLES REFVGE.

1. PET. 4. 19.

Let them that suffer according to the will of God, commit the keeping of their soules to him in well doing, as vntounto a faithfull Creator.

ATRVE Christians life is one daie of three meales, and eueryevery meale hath in it two Courses. His first meale is Nasc… & renasci; to be borne a sinner, to bee new-borne a Saint. aaPsal. 51. 5.Ps 51:5I was borne in iniquitie, and in firme did my mother conceive me; there is one Course. bbIoh. 3. 3.John 3:3Except a man be borne againe, he cannot see the kingdome of God; there is the other Course. His second meale is Benè agere, & malè pati; to doe well, and to suffer ill. Doe good vntounto all; but especially to those that are of the houshold of Faith; ther's one Course of Doing. ^c All that liue godly in p. 349Christ I…sus, shall suffer persecution; theres the other Course of Suffering. His third meale is Mor… & viuere; to die a temporall death, to liue an eternall life.

The first is his Break-fast, and herein he is naturally Natus & da…; borne in sinne, and condemned for sinne spiritually … & …; borne againe in righteousnesse, and iustified from sinne. The last is his Supper: wherein there is one bitter dish; Death. ddHeb. 9. 27.Heb 9:27Statutum est omnibus semel m…ri; It is appoynted to all men to die once. Omnibus semel, plorisque bis: to all once, to many twice; for there is a eeReu. 20. 6.Rev 20:6second death And that is truely 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; ffReu. 21. 4.Rev 21:4there shall be no more death. Therefore rise, that you may not fall: rise now by a righteous life, least you fall into an euerlasting death. If the soule will not now rise, the bodie shall one day bee raised, and goe with the soule to Iudgement. The second Course is incomparably sweet; vinere post mortem, to liue after death. I say after death, for a man m…st die that hee may liue. So that a good supper brings a good sleepe: hee that liues well, shall sleepe well. Hee that now apprehends merciemercy, merciemercy shall hereafter comprehend him. MercieMercy is the vltimus …; no hope be…nd it and this is th… time for it, the next is of Iustice. The middle meale betweene both th…se is our Dinner; and that consists patiendo malum, and faciendo bonum; in doing good, and suffering euill. And on these two Courses, my Text sp…nds it selfe. First, they that suffer according to the witt of God; ther's the Passion. Secondly, they may trust God with their soules in well doing, ther's the Action.

More particularly in the words wee may consider fiue Graduall Circumstances.

1. The Sufferance of the Saints. They that suffer.

p. 3502. The Integritie of this Sufferance. According to the will of God.

3. The Comfort of this Integritie. May commit their soules to God.

4. The Boldnesse of this Comfort. As vntounto a faithfull Creator.

5. The Caution of this Boldnesse In well doing.

1. The Sufferance of the Saints.

They that suffer. All men suffer: ggIob. 5. 7.Job 5:7Man is borne vntounto trouble, as the sparkes she vpward. This life is well compared to a throng in a narrow passage: hee 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 driues out both the former; and if he hauehave not the greatest part in suffering euill, lightly hee hath the greatest share in doing it. Outward things happen alike to good and bad. hhEccl. …. 2.There is one euent to the cleane, and to the vncleane; to him that sacrificeth, and to him that sacrificeth not: to him that sweareth, and to him that feareth an oath. They are both trauellers in the throughfare of this world, both lodge in one Inne, both hauehave the same prouision; perhaps the wicked hauehave the better cheare: but in the morning their wayes part. There are common euils, as there are common goods. Pouertie, sicknesse, death spares not the greatest: health, wealth, prosperitie is not denied to the meanest. All hauehave three Mans…ns. 1. This earth; there (as in No…s Arke) are the cleane and vncleane, righteous and wicked promiscuously confused. 2. The Graue: this is a common house; a very Pest-house: where all lie together vnderunder the Surgerie of death. It is a cheape and vniuersall house; wee 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 Virg.goe to hell, others to heauen. iiIoh. 5. 29.John 5:29They shall come forth, p. 351they that hauehave done good, vntounto the resurrection of life: and they that hauehave done euill vntounto the resurrection of damnation. Some to immortall honour, others to immortall horrour.

God giues not all outward prosperitie to the wicked; least they should ascribe it to their owne wittes, or worths: least they should kkHab. 1. 16.Hab 1:16sacrifice to their net, and burne incense to their dragge. Nor all affliction to the good, least they should fall to some sinister and vnwarrantable courses. llPsal. 125. 3.Ps 125:3The rod of the wicked shall not rest vppon the lot of the righteous; least the righteous put forth their hands to iniquitie. There is a mixture of good and euill: prosperitie and aduersitie hauehave their vicissitudes. mmGreg.Praesentis vita nec prosperitas innocentiam testatur, nec acerbitas miseram animam indicat. Neither doe the crosses of this world witnesse a mans guiltinesse, nor the blessings of the world his innocence. But the good hauehave 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 vexe vsus. This world, like the earth, is a meere stepdame to good herbes, an owne mother to weeds: no maruell if shee starues vsus; all is too little for her owne 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… wheresoeuer he is, let him expect it. Adam was see vponupon in Paradise, Iob in the dunghill: Iob fortior in st…oore, quàm Adam in Paradise. Iob was more strong to resist temptations in the miserable dust, then was Ad… in that glorious Garden. The Iewes were commanded to eate fowre herbes with their sweete Passeouer: bitternes euer treads on the heeles of pleasure. Iacob hath a Sonne, and looseth his Wife: Beniamin is borne, Rachel dies. Our Lady comming from that great p. 353Feast, nnLuk. 2. 45.Luke 2:45lost her sonne Iesus three dayes. Seauen dayes shee had eaten sweet bread: here followed three dayes sowre bread for it. Good things are to be taken with much thankfulnes, euill with much patience.

Let this teach vsus two duties; First, to prepare for euils before they come: next to make them welcome, when they are come. So they shall neither meet vsus with feare, nor leaue vsus with sorrow.

1. Preparation to suffer is specially necessary. Sudden crosses find weake soules secure, leaue them miserable, make them desperate. Expectatum malum l…uiùs mordet. A looked for euill smarts more gently. Repentina bona sunt suauiora; sed repentina mala sunt grauiora. Vnexpected ioyes are more gracious, but vnexpected euils are more grieuous. Mischiefes come most commonly without warning.

They doe not allow, as Ionas did to Niniueh, forty dayes respite: not so much as an Hac noste, this night: which was allowed to the worldling; ooLuk. 12. 20.Luke 12:20This night shall they fetch away thy soule from thee. Happy man that giues himselfe warning: hee that conceites what may be, armes himselfe against what must be. Thou art in health, eatest, digestest, sleepest; Quid si morboso iaceant tua membra cubili? What if sicknesse shall cast thee down on thy weary couch? Though riches allow thee meate for thy stomach, what if sicknes allow thee not stomach to thy meate? 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 giuegive thee ease? How couldst thou take this distemper? Thou art rich: thy throat tasts it; thy belly feeles it, thy backe weares it: how if from no feare of want thou shouldst come to no want of feare? to care for to morrowes prouision, with extreame sweat of browes not to earne bread enough to keepe life and soule together; nakednesse p. 353exposing thy body to the violences of heauen, scorching heate of the Sunne, cold stormes of the ayre? How couldest thou brooke the difference Inter tantam refectionem, & talem defectionem; betweene that abundant opulencie, and this distitute penurie? Thou art at home in peace, singing in thy owne vineyards; thou sittest in a shocke secure, whilest thy reapers fell downe the humble corne at thy foote, and fil thy barnes. What if for religion thou shouldst be sent to exile: where thou mayest weepe with Israel to thy deriding enemies demanding a Song of Sion; ppPsal. 137. 4.Ps 137:4How shall I sing the song of ioy in a strange land? How canst thou digest the iniuries, and brooke the contempt of strangers?

These be good thoughts to prearme our soules: nothing shall make them miserable, that hauehave this preparation. Agabus told Paul, hauing first bound his hands and feet with his girdle; qqAct. 21. 11.Acts 21:11Thus sayth the holy Ghost: so shall the Iewes at Ierusalem bind the man that oweth this girdle. Hereupon the rest of the Saints besought him with teares not to goe vp to Ierusalem. But obserue that blessed Apostles resolued answer; Paratus sum, I am readie. rrVer. 13.What meane ye to weepe, and to breake my heart? I am readie, not to be bound onelyonly, but also to die at Ierusalem for the name of the Lord Iesus. The account is past, I am prepared. Men that want this fore-resolution are like a secure citie, that spends all her wealth in furnishing her chambers, and furbishing her streets; but lets her bulwarkes fall to the ground. Here is prouision for peace, none for warre: something for content of friends, nothing for defence against enemies. It is vsuall for young-men with wooden Wasters to learne how to play at the sharpe: they are taught with foiles how to deale with points. He is desperate that ventures on a single combate in the field, and was neuer lesson'd at the Fence-schoole. We shall be vnable to fight with euils themselues, if we cannot well incounter their shadowes.

p. 354Mischiefes are like the Cocatrices eye,

If they see first they kill, foreseene they die.

What our foresight takes from their power, it addes to our owne: it enervates their strength and corroborates ours. For by this both they are made lesse able to hurt vsus, and we are more strong to resist them. Since therefore we must passe through this fierie triall, let vsus first proue our strength in a gentle meditation: as that martyr tryed his finger in the Candle, before his bodie came to the fire.

2. They must be made welcome, when they are come. Non vt hostes sed vt hospites admittendi. They must not be entertained as enemies, but as guests. Their ssRom. 10. 15.Rom 10:15feete are beautifull, that bring good tydings: but crosses bring good newes. They assure vsus, that we are no bastards. If you endure chastening, God dealeth with you as with Sonnes. But if you be without correction, ttHeb. 12. 8.Heb 12:8then are yee bastards. uuAug.Non timeas flagellari, sed exhaeredari. Feare not to be scourged, but to be disinherited. There is so much comfort in sorrow, as makes all affliction to the elect, xxGreg.Carmen in nocte; a song in the night. Aduersitie sends vsus to Christ, as the leprosie sent those Ten. Luk. 17. Prosperity makes vsus turne our backes vponupon Christ, & leaue him; as health did those Nine. Dauids sweetest songs were his lacrymae. In misery he spared Saul his great aduersary: in peace he killed Vriah his deare friend. The wicked sing with Grashoppers in faire Weather: but the faithfull (in this like Sirens) can sing in a storme.

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 warme heate of prosperitie; by the Wind the blustring cold of calamitie; by the cloke Christs liuerie, a sincere profession. Now which of these will first vncase thee of thy zeale. The boystrous wind makes a man gather his cloke closer about him: the hote silent Sun makes him p. 355weary of so heauy a burden; he soone does it off. Secure plentie is the warme Sunne, which causeth many to discloke themselues, & cast off their zeale, as it did Demas, who left Christ to embrace this present world. But the cold wind of afflictio gathers it vp closer to him, & teacheth him to be more zealous. When a man cannot find peace vponupon earth, he quickly runs to heauen to seeke it.

Plutarch writes, that Antigonus had in his armie a valiant souldiour, but of a sickly bodie. Antigonus observing his valour, procured his Physitians to take him in hand; and he was healed. Now being sound, he began to fight in some feare, to keepe himselfe a good distance from danger, no more venturing into the vanne or forlorne place of the battell. Antigonus noting and wondring 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 corpes, and then I chose rather to die quickly, then to liue sickly: I invited death to doe me a kindnes. Now it is otherwise with me, for I hauehave somewhat to loose. A poore 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 vponupon him, he dares not sticke so constantly to Christ. Would you hauehave the rich Marchant find fault with Idolatrie, & stand to iustifie Gods truth? No he hath somwhat to take to; and although he ventures much, he would be loath to bee 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 euill man good, alwayes a good man better. Crosses therefore doe not onelyonly chalenge our patience but euen our thankes. Thy soule is sicke, these are thy Physicke. aaAug.Intelligat hom… Deum esse medicum: sub medicamento positus vreris, secaris, clamas. Non audit medicus ad voluntatem, sed audit ad sanitatem. Vnderstand God thy Physitian, he ministers to thee a bitter, p. 356but wholesome potion: thy stomach abhors it: thou lyest bound vnderunder his hand, whiles he workes vppon thee: thou cryest to be deliuered; he heares thee not according to thy will, but according to thy weale. bb1. Cor. 11. 321 Cor 11:32We are chastened of the Lord, that we should not bee condemned with the world. Thou payest the Physitian of thy body though hee cannot heale thee: wilt thou not thanke the Physitian of thy soule that hath healed thee? The child cryes for the knife, the parent knowes it can but hurt him; though he weepe for it, hee shall not hauehave it. Such children are we to thinke God doth not vse vsus kindly, vnlesse he giuegive vsus eueryevery vanitie we affect. In stead of these toyes that would make vsus wanton, God layes on vsus the rod of correction to make vsus sober. Our flesh is displeased, our soule is saued; we hauehave no cause to complaine. I come now from the Sufferance of the Saints, to

The Integritie of that Sufferance.

According to the will of God. We hauehave sufferd enough, except it be according to his will. The manner commends the matter. To goe no further, this point is sufficiently directed by our Apostle, Vers. 14. If ye bee reproached for the name of Christ, happie are you; for the Spirit of glorie resteth vponupon you. But let none of you suffer as an euill-doer. For Chap. 2. 19. This is thanke-worthie, if a man for conscience toward God endure griefe, suffering wrongfully. This our Sauiour taught vsus. ccMath. 5. 10.Matt 5:10Blessed are they that suffer persecution for righteousnesse sake, (non qui patiuntur, sed qui patiuntur propter iustitiam) for theirs is the Kingdome of heauen. Non mortes, sed mores faciunt martyres. It is not the death, but the cause, that giues the honour of Martyrdome.

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 p. 357will he allowes the sufferings of the Reprobates: this is his iust iudgement. They are smitten, but for their faults. Moerent, & merentur: they lament, and deserue to lament. When the Adulterer is wounded for his lust, he cannot thinke himselfe a patient secundum beneplacitum Dei, according to the will of God. When the vsurer is fetch'd ouer 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 onelyonly are said to suffer according to his will, that suffer first innocently, then patiently.

1. Innocently; for the wicked suffer: mali malè sed meritò. Euill men beare euill 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 Tyber, and after hang'd at Tyburne, Martyres sunt; they can be no lesse then Martyrs. Not seldome their names are put into the Rubricke: but they stand there in those red letters for nothing els, but to remember their red & bloudie actions. They may pretend some shew of religion, as if for cause thereof they suffered: but it is not a meene, but a mixt cause: not for faith, but for faction: not for truth, but for treason. It is obserued, that as the Physitians say, none die of an ague, nor without an ague: so none of them suffer for the Romish religion, nor without the Romish religion. Therfore 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 Iudah, 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 hee can make them amends with Sainting them: men shall kneele to them, pray to them, climbe to heauen by the ladder of their merites. p. 358Alas! poore Saints: the Pope sends them to heauen, but how if they were in hell before? May wee not say of them, as Augustine did of Aristotle: woe vntounto them, they are praysed, and prayed vntounto where they are not, and condemned where they are. Vnlesse as the vision was to Ormus; that among the Apostles and Martyrs there was a vacant place left in heauen, which sayth he, was reserued for a Priest in England, called Thomas Becket: Martyrol. pag. 229.and this reuelation was full twelue years before Becket dyed. So except the Pope can make them Saints before they die, I feare his authoritie can doe little afterwards. Yet indeed the Pope is a great Saint-maker, and hath helped abundance of men to heauen. For he sent them thither through the fire, for the cause of Christ: he condemned, cursed, burnt them to ashes: and thus spight of his teeth, he hath helped to make them martyrs and Saints. For our selues, if wee suffer any wrong of men, let vsus be sure we hauehave not deserued 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 vertue of thy sufferings. dd1. Pet. 2. 20.1 Pet 2:20For what glory is it, if when ye bee buffetted for your faults, ye shall take it patiently: but if when ye doe well, and suffer for it, ye then take it patiently, this is acceptable to God. Let me therefore helpe your patience by two considerations.

1. What Christ our head suffered for vsus; bitter words, and more bitter wounds. Obserue him; eeHeb. 12. 2.Heb 12:2Looke to Iesus the author and finisher of our faith; who for the ioy that was set before him, endured the crosse, and despised the shame. So let vsus run with patience the race that is set before vsus. If we cannot endure an angry word from our brothers mouth, how would we suffer boyling lead, & boyling coales, as the Martyrs did? How to be crucified as our Lord Iesus was? What would we doe then? Shew me now one dram of this patience. Among gallants a word p. 359and a blow: among ciuill men a word and a writ. The backe of Patience can beare no load. But ffLuk. 24. 24.Luke 24:24ought not Christ first to suffer these things, and then to enter into his glory? First he was crowned with thornes, & then crowned with honours. Caput spinosum in terris, si sit gloriosum in coelis. That head must first weare a wreath of sorrow on earth, that shall weare a wreath of ioy in heauen. gg1. Pet. 2. 21.1 Pet 2:21Hereunto are we called: because Christ suffered for vsus, leauing vsus an example, that we should follow his steps.

2. That all this is according to the will of God. Our blowes come at least mediately from the hand of God. And this hand is guided with prouidence, & temperd with louelove. Distressed worldlings cry out, it was my owne folly that ran me into this danger, or the malice of mine enemy vndid me, or surfeit on such meat made me sicke. So the cur bites the stone, which could neuer hauehave hurt him but from the hand that threw it. Looke vp to the first mouer, O mad man, and discharge the meanes. The Instrument may be vniust in thy wrongs, but the cause is iust from him that inflicted it. What rod soeuer beats thee, consider it according to the will of God, and be patient. His hand sets theirs on worke: I hope thou wilt not dispute with thy maker. The medicine of thy passion is composed by God himselfe: no euils nor deuils shall put in one dram more then his allowance: no man nor Angell can abate one scruple. The impatient man wants eyther wisedome or obedience. Wisedome, if he be ignorant from whom his crosses come: obedience, if he knowes it, and is not patient. This is the Integritie of the Suffering: now followes

The Comfort of this Integritie.

Let him commit the keeping of his soule to God. EueryEvery man cannot with this confidence: but qui patitur propter Deum, recurrit ad Deum. He that suffers for Christs testimonie, is confident of Gods merciemercy. hhHeb. 4. 16.Heb 4:16Let vsus come p. 360therefore vntounto the throne of grace boldly, that we may obtaine merciemercy, and find grace to helpe in the time of need. Here let vsus obserue three circumstances; Quis, Quid, Cui; Who, What, to Whom.

Who

They that suffer according to the will of God. Felicitie thinkes, it hath no neede of God. But God is more daintie of spirituall comforts, then to giuegive them to such as are confident in worldly comforts. The Balme of the Spirit shall not be sophisticated, or mixed veneno mundi, with the poyson of this world. GiueGive strong drinke to the heauie, sayth Salomon. God will not giuegive his consolations to those that are drunke with prosperitie, mad-merry with the world: but his wine to the heauy heart. He will iiEsa. 61. 2.Isa 61:2comfort them that mourne. Let them that suffer commit, &c.

What.

The Soule, and the keeping thereof. The Soule is a very precious thing; it had need of a good keeper. llMat. 16. 26.Matt 16:26For what is a man profited, if he shall gaine the whole world, and loose his owne soule. We trust the Lawyer to keepe our Inheritance; the Physitian to keepe our body, the coffer to keepe our money, shepheards to keepe our flockes: but the Soule had need of a better keeper. Howsoeuer it goes with thy libertie, with thy louelove, with thy land, with thy life; be sure to looke well to thy soule: that lost, all is lost.

The bodie is not safe, where the Soule is in hazard. kkChry. de recuperat. Laps.Non-anima pro corpore, sed corpus pro anima factum est. The soule is not made for the bodie, but the bodie for the Soule. He that neglects the better, let him looke neuer so well to the worse, shall loose both. He that looks well to the keeping of the better, though he somwhat p. 361neglect the worst, shal saue both. The Body is the instrument of the soule: it acts, what the other directs: so it is the externall, actuall, and instrumentall offender: Satan will come with a Habeus corpus for it. But I am perswaded, if hee take the Body, hee will not leaue the Soule behind him.

To whom.

To God; he is the best Keeper. Adam had his Saluation in his owne hands, hee could not keepe it. Esau had his Birth-right in his owne hands, hee could not keepe it. The Prodigall had his Patrimonie in his owne hands, he could not keepe it. If our Soule were left in our own hands, we could not keepe it. The world is a false keeper; let the soule runne to ryot, hee will goe with it. The Deuill is a Churlish keeper, he labours to keepe the soule from saluatiō. The Body is a brittle & inconstant keeper; eueryevery sicknes opens the doore, and lets it out. God onelyonly is the sure keeper. mmCol. 3. 3.Col 3:3Your life is hid with Christ in God. This was Dauids confidence; nnPsal. 32. 7.Ps 32:7Thou art my hiding place, thou shalt keepe mee. The Iewells giuen to thy little children, thou wilt not trust them with but keepe them thy selfe. O Lord keepe thou our onelyonly one, doe thou ooPsal. 35. 17.Ps 35:17Rescue our soule from destructions, our Darling from the Lyons. Trust vsus not with our owne soules: wee shall passe them away for an Apple, as Adam did: for a morsell of meate, as Esau did: for the louelove of a harlot; as that Prodigall did. Lord doe thou keepe our Soules.

Now the Christian patient must commit the keeping of his Soule to God both in

Life.

Death.

1. Liuing; the Soule 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 saluation in heauen: either in part, when the Soule is glorified alone: or totally, when both are crowned p. 362together. Now the soule must be euen here in the Lords keeping, or else it is lost. If God let goe his hold it sinkes. It came from God, it returnes 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 foure sorts of men reprouable. 1. They that trust not God with their soules, nor themselues, but relie it only vponupon other men. 2. They that will not trust God with their soules, nor others, but onelyonly keepe it themselues. 3. They that will trust neither God with their soules, nor others, nor keepe it it themselues. 4. They that will neither trust others with their soules, nor themselues, but only God, yet without his warrant that he will keepe it.

1. They that trust their soules simplie on the care of others: they are either Papists or prophane Protestants. The Papist trusts Antichrist with his soule; he's like to hauehave it well kept. If Masses & Asses can keepe it, (for so the Iesuites terme their secular Priests) it shall not bee lost. The deuill fights against the soule, the Pope interposeth an armoury of Agnus Dei's, sprinklings, crossings amulets, prayers to Saints. But surely if this Armour were of proofe, S. Paul forgot himselfe in both these ppEph. 6. 13.Eph 6:13places, where he describes that Panoply, or whole armour of God. He speakes of a plate of righteousnesse for the breast, shooes of patience for the feete, the shield of P 1. Thess. 5. 6.1 Thess 5:6Faith, the helmet of saluation, & the sword of the Spirit. To the Thessalonians indeed hee somewhat varies the pieces of armour; but in neither place doth he mention Crosses, Crucifixes, aspersions, vnctions, &c. Or they will trust the Saints in heauen with their soules. Sancta virgo Dorothea, tua nos virtute bea, cor in nobis nouum crea. What that qqPsal. 51. 10.Ps 51:10Prophet desired of God; they as if they were Ioth to trouble the Lord about it, and could hauehave it neerer hand; beg of their Saint Dorothy; to create a new heart within them. Such a rithme hauehave they to the Virgin p. 363Mary. Virgo mater, maris stella, Fons hortorum; verbi cella, ne nos pestis aut procella, peccatores obruant. But the Saints are deafe: non audiunt. They would pray them to forbeare such prayers, they abhorre such superstitious worship. They that were so iealous of Gods honour on earth, would be loth to robbe him of it in heauen. So our carnall professors onelyonly trust the Minister with their soule: as if God had imposed on him that charge, which the Prophet gaue to Ahab. rr1. King. 20. 39.1 Kgs 20:39keepe this man if by any meanes he be missing, then shall thy life be for his life. But indeed if he doe his duty in admonishing: ssEzek. 33. 9.Ezek 33:9If thou warne the wicked of his way to turne from it: if he do not turne from his way; he shall die in his iniquitie: but thou hast deliuered thy soule.

2. They that will not trust others with their soule, but keepe it themselues. They wrapit warme in the nest of their own presumptuous merits: as if good workes should hatch it vp to heauen. But the soule that is thus kept, will be lost. He that wil goe to heauen by his own righteousnes, and climbers by no other ladder then his owne Iust workes, shall neuer come there. The best Saints, that hauehave had the most good workes, durst not trust their soules with them. tt1. Cor. 4. 4.1 Cor 4:4I know nothing by my selfe, yet am I not hereby iustified. uuIam. 3. 2.Jas 3:2In many things we sin all: All in many things, many in all things: And the most learned Papists, whatsoeuer they hauehave said in their disputations, reserue this truth in their hearts: otherwise speaking in their deaths; then they did in their liues. Now non merita mea, sed misericordia tua? not my merits, but thy mercies, O Lord. All our life is either vnprofitable or damnable: therfore O man, what remaines. aaAnselm.Nisi vt in tota vita tua deplores totam vitam tuā: but that during al thy life thou shouldest lament al thy life, workes cannot keepe vsus, but grace: let them boast of perfection, we cry for pardon: they for merits, we for mercies: they for iustifying workes of their own, we only for our sweet p. 364Sauiour Iesus Christ.

3. They that will neither trust others with their soule not keepe it thēselues: but either do sell it for ready money, as Esau sold his Birthright & Iudas … Iesus. Or pawne it for a good bribe, some large tēptation of profit pleasure or honor, they will not sell it out-right, but morgage it for a while, with a purpose (that se…dome speeds) to redeeme it Or loose it; walking negligently through the streets of this great Citie the world, their soule is gone, & they are not aware of it. Or giuegive away their soule, as do the enuious and desperate & hauehave nothing in lieu of it but terrors without, & horrors within: they serue the deuills turne for nothing 4. They that will trust God with their soule, but hauehave no warrāt that God will keep it. They lay al the burthē vponupon the shoulders of Christ, & meddle no more with the matter. As if God would bring them to heauē; euen whilst they pursue the way to hel: or keep that soule for the body when the body had quite giuen away the soule. He neuer promised to saue a man against his will. As he doth saue vsus by his Son so he comands vsus. bbPhil. 2. 12.Phil 2:12to worke vp our saluation with feare & trembling. He that lies still in the myrie pitt, of his sin & trusts to heauen for helpe out, without his owne concurring endeuour may hap to lie there still. 2. Dying; there is no comfort but to trust the soule with God So Dauid, ccPsal. 31. 5.Ps 31:5Lord into thy hands I commit my spirit, So Steuen; ddAct. 7. 59.Acts 7:59Lord Iesus receiue my spirit, with these words our Lord Iesus himselfe gaue vp the Ghost. It is iustice to restore, whence we receiue. It is not presumption, but faith to trust God with thy spirit. The soule of the king, the soule of the beggar, all one to him: Dauid a king; Lazarus a beggar God receiues both their soules. From giuing vp the Ghost the highest is not exempted; from giuing 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, p. 365furniture, iunkets, wine offend thee, when thy money cannot defend thee: when thy doctors feed themselues at thy cost, cannot feed thee: when wife, childrē, friends stand weeping about thee: where is thy helpe, thy hope? all the world hath not a dramme of comfort for thee; this sweetens all, Lord into thy hands I commend my soule; Thou hast redeemed me, O thou God of truth.

Our Spirit is our dearest iewell: howle and lament if thou thinke thy soule is lost. But let thy faith know, that is neuer lost which is committed to Gods keeping. Spiritum emittis, non amittis. Duriùs seponitur, sed melius reponitur. That soule must needs passe quietly through the gates of death, which is in the keeping of God. Woe were vsus, if the Lord did not keepe it for vsus whiles we hauehave it, much more when we restore it. While our soule dwels in our breast, it is subiect to manifold miseries, to manifest sinnes: temptations, passions, misdeedes distemper vsus: in heauen it is free from all these. Let the soule be once in the hands of God, nec dolore pro peccato, nec peccato prae dolore torquetur; it is neither disquieted with sorrow for sinne, nor with sinne which is beyond all sorrow. There may be trouble in the wildernesse, in the land of promise there is all peace. Then may we sing, eePsal. 124. 7.Ps 124:7Our soule is escaped as a bird out of the snare of the foulers: the snare is broken, and wee are escaped. Inuadit Satanas, euadit Christianus. It is there aboue the reach of the deuill. There is no euill admitted into the citie of heauen, to wrastle with the citizens thereof. Death is ready at hand about vsus, we carry deaths enow within vsus: we know we shall die, we know not how soone: it can neuer preuent vsus, or come too early, if our soules bee in the keeping of God. Man was not so happy when God gaue his soule to him, as he is when he returnes it to God. GiueGive it cheerefully: and then like a faythfull Creator, that thou giuest to him in short paine, hee will giuegive thee backe with p. 366endlese ioy. And so we come fittly from the Comfort of our Integritie.

The Boldnesse of this Comfort.

As vntounto a faithfull Creator. Wherein our confidence is heartned by a double argument: the one drawne ex maiestate, the other ex Misericordia: from Maiestie, from merciemercy. His greatnes, a Creator: his goodnes, a Faithfull Creator.

1. Creator; not a stranger to thee, but he that made the. It is naturall to man, to louelove the worke of his owne hands. Pigmalion dotes vponupon the stone, which himselfe had carued. But much more naturall, to louelove his owne Images, his children, the walking Pictures of himselfe, the diuided pieces of his owne body. God loues vsus as our Creator: because his owne hands hauehave fashioned vsus. But creauit & vermiculos: hee also made the wormes: yeeld it, and therefore non odit vermiculos, hee hates not the very wormes. Creauit & Diabolum: hee made the deuill: no; God made him an Angell, hee made himselfe a deuill. God loues him (vt naturam) as he is a nature, hates him (vt Diabolum) as he is a corrupted nature, an euill, a deuil. But we are not onelyonly his creatures, the workmanship of his hands; but his children; so Adam is called ddLuk. 3. 38.Luke 3:38The sonne of God. His owne Image; fecit hominem in similitudinem suam: he made ffGen. 1. 26.Gen 1:26man after his likenes, in his Image. We are more then opus Dei, the meere worke of God: for Imago Dei, the very Image and similitude of God. We may therefore be bold to commend our soules to God, as a faithfull Creator.

Diuerse men hauehave that for their God, which neuer was their Creator. The proud man makes his Honour his god: the couetous makes his gold his God: the voluptuous makes his belly his God ggIoann. de combis. Compend lib. 5. cap. 60.now whereas God not onelyonly charged in the first Precept, Thou shalt hauehave p. 367no other Gods before me: but added further in the next, Thou shalt not make to thee any Image or Similitude of any thing, whether in heauen aboue, or earth beneath, or water vnderunder the earth, &c. These three sinnes seeme to crosse God in these three interdicted places. For the proud man hath his Idol as it were in the aire: the couetous man hath his Idol in the earth: the drunken Epicure hath his Idol in the water. Let them take their Gods to themselues: let no Rachel that hath married Iacob, steale away Labans Idols. Our Creator is in heauen, boldly giuegive thy soule to him: who should better hauehave it, then he that made it?

2. The other argument of our comfort, is that he is Fidelis, a Faithfull Creator, He is faithfull to thee, how vnfaithfull soeuer thou hast beene to him. Hee made thee good, thou madest thy selfe naught? he doth not there yet leaue thee, as man his friend in miserie; but sent his Sonne to redeeme thee. Here was great faithfulnesse. He sends his holy Spirit into thy heart, to apply this redemption of Christ: here is great faithfulnesse. Thou often turnest thy backe vponupon him, and following sinne leauest him: he leaues not thee. hhHebr. 13. 5.Heb 13:5I will not leaue thee, nor for sake thee: here is great faithfulnesse. He hath promised Poenitenti veniam, credenti vitam to him that repenteth pardon, to him that beleeueth saluation: here is faithfulnesse. Now hath he promised? he is faithfull to performe it. What man or deuill dares stand vp, to chalenge God with vnfaithfulnesse?

This infalibilitie Christ knew, when to his Fathers faithfull hands he gaue vp the Ghost. You will say, who might better do it; the Sonne might well be confident of the Father. Not he alone the seruants hauehave bin faithfull also in this emission, and found God as faithfull in acception. So Dauid, Stephen, &c. God is faithfull, there is no distrust in him; all the feare is in thy selfe. How canst thou trust thy Iewell with a stranger? God p. 368is thy Creator, and a Faithfull Creator; but how if thou be an vnfaithfull creature? Thou wilt frequent the doores of thy Patron, present gifts to thy Landlord, visite thy friend: but how if to him that made thee, thou makest thy selfe a stranger? How often hath God passed by thee, without thy salutation! In the temple he hath called to thee, thy heart hath not eccho'd, and sent out thy voice to call vponupon him. There hath hee charged thee, Seeke my face; thou hast not answered, Thy face O Lord, I will seeke. By his Spirit he hath knocked at thy doore, thou hast not opened to him. Now vponupon some exigent thou bequeathest thy soule to him: vponupon what acquaintance? Will this suddaine familiaritie be accepted?

It is our owne ignorance or strangenes or vnfaithfullnes that hinders vsus. The reprobates thinke Christ a stranger to them; iiMath. 25. 44.Matt 25:44When did wee see thee hungry &c. But indeed they are strangers to Christ, and hee may well say, when did I see you visite me? I was sicke and in prison, and yee came not at me. Would you hauehave God cleaue to them, that leaue him? Doth a man all his life runn from God, and shall God on his death-bed runne to him? No, you would not know mee; and therefore now non noui vos, I know not you. But the faithfull creature knowes God a faithfull Creator. I know whom I hauehave beleeued. Thou mayst say with that good father; Egredere anima mea, quid times? Goe forth my foule, goe forth with ioy, what shouldst thou feare? Yea it will go without bidding, and fly chearfully into the armes of God, whom it trusted as a faithfull Creator. I hauehave serued thee, beleeued on thee, now I come vntounto thee; sayth Luther. I desire to be dissolued, and to be with Christ, sayes Paul. These are not the voyces of worldlings, but of Saints. God will bee a faithfull Creator to receiue and preserue their soules. I hauehave serued thee, sayth man: I hauehave preserued thee, sayth p. 369God. In me credis, ad me venis: thou beleeuest on me, thou comest to me. Here is now the Boldnes of our comfort: there is yet

A Caution of this Boldnes.

In well doing. The wicked man may commit his soule to Gods keeping, but how is hee sure God will take the charge of it? what should God doe with a fowle and polluted soule? The soule must at last bee committed to some: now hee onelyonly is the receiuer of it in death, that was the keeper of it in life. If Satan hauehave alwayes ruled it, GOD will not embrace it. As Ieptha sayd to the Elders of Gilead: kkIudg. 11. 7.Judg 11:7Did ye not hate me, and expell me out of my fathers house? and why are yee come vntounto me now, when you are in distresse? Did you thrust God out of your hearts, out of your houses, out of your barnes, out of your closets; and shall God open heauen to your soules? They that thus commit their soules to God, God will commit their soules to Sathan. It must be deliuered vp in Patiendo malum, but in faciendo bonum; in suffering that is euill, but in doing that is good. Otherwise if we thrust God from vsus, God will thrust vsus from him.

Thus is God euen with man. They say now to the holy one of Israel, llIob. 21. 14.Job 21:14Depart from vsus, we desire not the knowledge of thy wayes. Hereafter God shall say to them, mmMath. 7. 23.Matt 7:23Depart from me, I know you not. Mans soule is but an inmate to the bosome, sent to lodge there for a time; but must not take it vp for a dwelling; God is the Lord of the Tenure, to him it must be surrendred. We hauehave a soule within vsus, but it is not ours; (and yet what is ours if our soule be not) it must bee committed to God; either in euill doing as to a Iudge, or in well doing as to a faithfull Creator. Some liue as if they had no soules; more belluino, like humane p. 370beasts. The vicissitude of drunkennesse, whoredome, sleepe, share all their time. Others liue as if they should neuer part with their soule. Therefore Reppnunt in mu… tos annos they lay vp for many yeares: this was the Cosmopolites selfe flatterie. Luk. 12. Soule bee merry, thou hast much goods laid vp for many yeares. Yet others liue as if their soule was not meerely their owne, but giuen them to spend at their pleasure, without euer being accountable for it.

But the good liue, as if their soule was Gods: to him they commend it in a sweet conuersation with God: corporalier mouent in terris, animaliter viuunt in coelis. Their bodyes moue on earth, their soules liue in heauen. To him they may boldly commend their spirits: for they that fit their soules for God in health, shall neuer find the offer of their death-bed refused. If a man had no soule, if a mortall one, if his owne, if neuer to be required, hee might without wonder be induced to liue sensually: he that knowes the contrary, will liue well that he may die well; & commit his soule to God in well doing. Here further obserue;

A man may do good, yet come short of this comfort, it is giuen bene facientibus, to them that doe well. It is not doing good, but doing well, that gets God to keepe the soule. You hauehave serued me, sayes God to Israel, but after your owne lusts. To serue God is doing good, but after their owne lusts is not doing well. To build a Church is a good worke; yet if the foundations of it be layed in the ruines of the poore, their children come not to pray for, but curse the builder. Great and good were the workes of the Pharises, yet all spoiled for want of a Benè. nnMath. 5. 20.Matt 5:20Except your righteousnes exceed the righteousnes of the Scribes and Pharises, you cannot enter the kingdome of heauen. Therefore Saint Pauls councell directs vsus; oo1. Cor. 9. 24.1 Cor 9:24So (not onelyonly runne, but so) runne that you may obtaine. Schismatickes runne, p. 371but they runne out of the Church: they louelove the truth, but not in peace. Secure people runne, but they run beside the church: they louelove peace, but not in truth: Others follow the truth in peace, but not for the truth: ppAug.Dum quaerunt cam, non quaerunt ipsam. They saile in their Sic, they misse this same Well. Prosunt alijs, sibi neutiquam. They doe good to others, but not well to themselues. But wee hauehave almost lost both Bonum and Bene; Good and Well. It is an ill disiunction, that our fathers had so good workes, and wanted our faith: and wee hauehave the true faith, but want their workes. This Well is the very forme of a good worke: and Forma dat esse rei, it can not be good without it. Let mee take here iust cause to reproue two sorts of people.

1. Some there are that trust God with their soules, and destroy their owne bodies. But God will take no charge of the soule but in well doing. Those virgins that would kill themselues to preuent rauishments are reproued by iust censure. Satius incertum adulterium in futuro, quàm certum homicidium in praesenti. Better an vncertaine adulterie to be endured, then a certaine selfe-murther to be acted. How can they hope for Gods hand of merciemercy, that lay on themselues a hand of crueltie. Rhasis in the Maccabees, falling vponupon his owne sword, and throwing himselfe downe from the wall, yet committed himselfe to Gods keeping, calling vponupon the Lord of life and spirit, &c. The Text sayes twice (with little credite to the owne Iudgement) that it 2. Matt. 14. 46.Matt 14:46was done Manfully. But it was magnè, potius quàm benè factum: done with desperate valour; with more venture then wisedome, temeritie then honesty. This was that the Deuill left out, when he cited Scripture to Christ; In all thy wayes; he made that a parenthesis, which was essentiall to the Text. This the originall Math. 4. 6.Matt 4:6testified. Psal. 91. 11. Custodient in vijs tuis: but this p. 372was none of his wayes downe from the pinacle, to shew the people a tumbling tricke, and to breake his necke. So the Deuill labours to secure men of Gods prouidence generally, though they be quite out of the way. He bids men be confident that God will keepe their soules, howsoeuer they walke: so vnderunder colour of Gods protection, he brings them to destruction. Hee tels a man of predestination, that he is sure of an eternall election to life, therefore may liue at his owne pleasure: so from Gods decree drawes encouragement to a secure life. He tels him of Iustification, that he is acquitted by the bloud of Christ; so emboldens him on the backe of presumption to ride post to Hell, whereas Predestination & Iustification are onelyonly made knowne to vsus by well-doing.

2. It is impossible for a man of an ill life, to hope that God will keepe his soule. Hee that liues ill, and hopes well, teacheth his ignorance to deceiue his wickednesse, and them both to deceiue his soule. qqEsa. 59. 2.Isa 59:2Your iniquities hauehave separated betweene you and your God. But rr2. Cor. 6. 17.2 Cor 6:17separate your selues from the vncleane thing, and I will receiue you. Take away the barre, your sinnes: breake off the partition by repentance; then I will keepe you saith God. Commit your soules to the Lordes trust in well-doing, or not at all. If Christ had come downe from the pinacle headlong, and not by the staires; he had neglected the way, and so beene out of the compasse of Gods promise to keepe him. It is an ouer-bold presumption, to charge God to keepe thy soule, whilest thou doest wilfully loose it. Wilt thou clippe the wings of thy soule, and then bid it flie to God? It is all one, as if thou shouldest cut off a mans legge, and then send him on an arrand. Our presumption is able to tie vp Gods armes, that he cannot helpe vsus. Hee that will walke in prophanesse, and commit his soule to God; is like him that throwes himselfe p. 373into a deepe pit, to trie whether God will helpe him out, and saue him from drowning. Man is timorous where he should bee bold, and bold where he should be timorous.

God bids vsus cast our care vponupon him for this life: ssMat. 6. 31.Matt 6:31Take no thought for your life, what you shall eate, or what you shall drinke, or wherewith you shall be clothed: your heauenly Father knowes yee hauehave need of all these things. Yet wee dare not trust God without a pawne: vnlesse wee hauehave bread, we thinke wee shall starue. Here we feare, where wee ought not. God tells vsus, the bread of heauen must feed our spirits; more necessary to maintaine life in the soule, then is bread to preserue life in the body: we neuer hunger after this, yet presume we hauehave sound soules, and trust God to keepe them. Here wee doe not feare where wee ought. Wee are so sottish, that wee dare trust God with the soule, the more precious part without well doing, the meanes to hauehave it saued: yet dare not trust him with our bodyes, vnlesse we can see our barnes full, or at lest our cupbords.

But in vaine thou committest thy soule to God, except thou obeyest God. There is still a Commaundement with the promise: if thou keepe not the precept, thou hast no interest in the promise. If thou wilt not performe thy part, God is discharged of his part: if thou refuse to doe well, hee will not keepe thy Soule. The protection of God extends not to vsus in lewd courses: we are then out of our way, and the Deuill may take vsus vp as Vagabonds. ttGen. 4. 7.Gen 4:7If thou doe well, shalt thou not be accepted? if thou doe euill, sinne lieth at the doore. If thou doe euill, Sinne 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 hauehave God keepe the soule, but p. 374the wicked cannot hauehave this hope. He that hath money, layes it vp in his coffers; or if he sends it abroad, like a sterne laylor, he suffers it not to goe without a keeper; sound bonds. He that hath lands makes strong conueyances to his desired heires, that they may bee kept. If children, he prouides to hauehave them safely kept. He keepes his goods from the theefe, his chickens from the kite, his lambe from the wolfe, his fawne from the hound, his doue from the vermine: yet he keeps not his soule from the Deuill. O wretched man that must die, and knowes not what shall become of his soule. The world would hauehave it, but hee knowes it must not: himselfe would keepe it, but hee knowes he cannot: Sathan would hauehave it, and he knowes not whether he shall: he would hauehave God take it, and he knowes not whether he will. O miserable man, that must part with his soule he knowes not whether.

We see what it is to lead an euill life, and to bee a stranger to God. He uuIoh. 10. 14.John 10:14knowes his sheepe, but the goates are not written in his booke. xx2. Tim. 2. 19.2 Tim 2:19The foundation of God standeth sure, hauing the seale, 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 bee sayd, aaEsth. 6. 9.Esth 6:9this is the man whom the world honours: but perhaps this is not he whom God honours. He that suffers and does according to the will of God, the Lord will take that man into his boso…, bbPsal. 149. 9.Ps 149:9Such honour hauehave all his Saints, It is no great matter for men to be knowne to kings and nobles, if the Lord know them not: nothing to ride in the second Coach, as Ioseph; to be next to the Prince, if they bee strangers to the Court of heauen.

Therefore let vsus all lay hold on well-doing, that we may hauehave comfort in well-dying. Wee desire to shut vp our last scene of life, with In manus tuas Domine p. 375commendo spiritum meum; Lord, Into thy handes I commend my spirit. Behold while we liue GOD sayes to vsus, In manus tuas homo, commendo spiritum meum; Man, into thy hands I commend my spirit. As we vse Gods Spirit in life, God will vse our Spirit at death. If we open the doores of our hearts to his Spirit, he will open the doores of heauen to our Spirit. If we feast him with a ccReu. 3. 20.Rev 3:20supper of Grace, he will feast vsus with a supper of Glory. If wee ddEphe. 4. 30.Eph 4:30grieue his Spirit, he will grieue all the veines of our hearts. When such shall say; Lord, into thy handes wee commend our soules: no sayth God, I will none of your Spirit, for you would none of my Spirit. You shut him out when hee would hauehave entred your hearts, hee shall shut you out when you would enter heauen. Let vsus therefore here vse Gods Spirit kindly, that hereafter hee may so vse our spirits. Let vsus in life entertaine him with Faith, that in death he may embrace vsus with mercy. So Lord, into thy handes wee commend our soules; keepe and receiue them O thou faithful Creator, and God of truth, through Iesus CHRIST.

Amen.

FINIS.

End of the text · Thomas Adams, The Happiness of the Church (1619)