The Happiness of the Church, Biblical commentary 26
HEAVEN MADE SVRE OR The Certaintie of Saluation.
PSAL. 35. 3.
Say vntounto my soule, I am thy saluation.
THE words containe a Petition for a Benediction. The Supplicant is a king, and his humble …te …s to the king of kings: the king of Israel prayes to the king of heauen & …arth. He doth begge two things. 1. That God would saue him. 2. That God would certifie him of it. So that the Text may be distributed accordingly; In salutem Dei, & cortitudinem rei: into Saluation and Assurance of it.
The Assurance
Lies first in the words, and shall hauehave the first place in my discourse. Wherein I conceiue two things; the Matter and the Manner. The Matter is Assurance: the Manner how assured, Dic anima; Say vntounto my soule. From the matter or Assurance obserue;
1. That Saluation may be made sure to a man. Dauid would neuer pray for that, which could not be. Nor would S. Peter charge vsus with a dutie, which stood not in possibilitie to be performed. a2 Pet. 1. 10.Make your election sure. And to stoppe the ba…ng throates of all cauilling aduersaries, Paul directly proues it. b2. Cor. 13. 5.Know yee not your owne selues, how that Iesus Christ is in you, except yee be reprobates? We may then know that Christ is in vsus: if Christ be in vsus, we are in Christ: if we be in Christ, we cannot be condemned: for cRom. 8. 1.There is no damnation to them which are in Christ Iesus.
But I leaue this point, that it may be sure, as granted: and come to our selues that we may make it sure. The Papists deny this, and teach the contrary▪ that Saluation cannot be made sure: much good do't them with their sory and heartlesse doctrine. If they make that impossible to any, which God hath made easie for many; dGen. 49. 6.Into their secret let not my soule come.
2. That the best Saints hauehave desired to make their Saluation sure. Dauid that knew it, yet intreats to know it more. Psal. 41. I know thou fauourest me: yet here still, Psal. 41. 11.Dic anima, Say vntounto my soule, I am thy saluation. A man can neuer be too sure of his going to heauen. If we purchase an inheritance on earth, wee make it as sure, and our tenure as strong, as the brawne of the law, or the braine of Lawyers can deuise. We hauehave conueyance, & bonds, and fines; no strēgth too much. And shal we not be more curious in the setling our eternal inheritāce in heauen? Euen the best certētie hath often in this thought it selfe weake Here wee find matter of consolation, of Reprehension, of Admonition. Comfort to some, reproofe to others, warning to al. 1. Of Cosolation. Euen Dauid desires better assurance: to keepe vsus from deiection, behold they often thinke themselues weakest, that are the strongest. Sum Peccatorum maximus, dicit Apostolorum non minimus. He calls himselfe the Chiefest of sinners, 1. Tim. 1. 15.that was not the least of Saints. Indeed sometimes a deare Saint may want feeling of the spirit of comfort. Grace comes into the soule, as the morning Sun into the world: there is first a dawning, then a meane light, and at last the Sunne in his excellent brightnesse. In a Christian life there is Professio, Profectio, Perfectio. A profession of the name of Christ wrought in our conuersion: not the huske 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 vp our saluation in feare and trembling. Last a perfection or full assurance, that we are sealed vp to the day of redemption.
And yet after this full assurance there may bee some feare: it is not the commendation of this certainty to bee void of doubting. The wealthiest Saints hauehave suspected their pouertie: and the richest in grace are yet poorest in spirit. As it is seene in rich misers; they possesse much, yet esteeme it little in respect of what they desire: for Plenitudo opum non implet hiatum mentis: the fulnesse of riches cannot answere the insatiable affection. Whence it comes to passe, that they hauehave restlesse thoughts, and vexing cares for that they hauehave not, not caring for that they hauehave. So many good men, rich in the graces of Gods spirit, are so desirous of more, that they regard not what they enioy, but what they desire: complaining often that they hauehave no grace, no louelove, no life. God doth sometimes from the best mens eyes hide that sauing goodnesse, that is in their hearts.
1. To extend their desires, and sharpen their affection. By this meanes he puts a hunger into their hearts after righteousnes; whereas a sensible fulnes might take away their stomaches. Deferred comforts quicken the appetite.
2. To enlarge their ioyes, when they shall finde againe the consolation, which they thought lost. Defiderata diù … veni…t. What we much wished before it came, we truely louelove when it is come. Our Lady had lost our Lord. Luk. 2. three dayes: who can expresse the ioy of her soule when shee found him! Shee reioyced not onelyonly as a Mother finding her Sunne; but as a sinner finding her Sauiour. Iucundè obtinetur, quod diù detinetur. What was detained from vsus with griefe, must needs be obtained of vsus with ioy.
3. To trie, whether we will serue God gratis; and be constant in his obedience, though we find no present recompence. Satan obiects that against Iob, Pro nihilo? Doth Iob feare God for nought. Thus put to the Test, Iob. 1. 9.whether our seruice proceed from some other oblique respect; or meerely out of louelove to God: when nothing but smart is presented to our instant sense.
4. That our care may be the greater, to keepe this comfort when we hauehave it. Quod lachrymanter Iugemus ademptum, vigilanter seruamus adeptum. If we so sorrowfully lamented the losse, sure we will looke well to the possession.
In all this; Deus dona sua non negat, sed commendat. God intends not to deny vsus his comforts, but to instruct our hearts how to value them. Citò data viliscunt. If we might hauehave them for the first asking, their worth would fall to the opinion of cheapnesse and contempt. Wee shall hauehave it, though we stay for it. And to comfort vsus, let vsus assuredly know, that this mourning for Gods absence, is an euident demonstration of his presence.
2. Of Reprehension to others, that say they are sure of the purchase, before they euer gaue earnest of the bargaine. Presumption is to be auoided so well as despaire. For as none more complaine that they want this assurance, then they that hauehave it: so none more boast of it then they that hauehave it not. The fond hypocrite takes his owne presumption for this assurance: he liues after the flesh, yet brags of the Spirit. This false opinion ariseth partly from his owne conceite, partly from Satans deceite.
1. From his owne Conceit: he dreames of the Spirit, and takes it granted that it euer rests within him: but when his soule awakes, he finds there no such manner of guest; the holy Spirit neuer lodged there. aProu. 30. 12.There is a generation that are pure in their owne eyes: yet are not washed from their filthinesse. These pure people so vaunt the… assurance of saluation; that they will scarce change places in heauen with St. Peter, or St. Paul without boote. The infallible marke of distinction which the Apostle sets on the Sonnes of God, is this: they are led by the Spirit. Rom. 8. bRom. 8. 14. and Gal. 5. 18.So many as are led by the Spirit of God, … sonnes of God. The holy Ghost is their God, and their guide… and this Spirit cIoh. 16. 13.… them into all truth: and guides them dPsal. 143. 10.into the land of righteousnes. 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, ouer-rule the holy Ghost to patronize their humours. Let them be adulterers, vsurers, 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 hote disciples; eLuk. 9. 55.ye know not of what Spirit you are. It is enough, they thinke, to hauehave oculos in coelo, though they hauehave manus in fundo, animos in profund…. It is held sufficient to hauehave eyes fixed on heauen, though couetous hands busie on earth, and crafty minds deepe as hell. This ouer-venturous conceite, that heauen is theirs how base and debauched liues so euer they liue, is not assurance, but presumption.
2. This ariseth from Satans Deceite: who cryes like Corah. fNumb. 16. 3.Ye take too much vponupon you, seeing all the congregation is …ily, eueryevery one of them. You are holy enough, you are sure of heauen: what would you more? You may sit downe, and play: your worke is done. Hereupon they sing peace and Requiems to their soules; and begin to wrappe vp their affections in worldly ioyes: But Tranquilitas ista tempestas est: this calme is the most grieuous storme. This is carnall securitie, not heauenly assurance. As the Iewes went into captiuitie with Templum Domini, the Temple of the Lord, &c. in their lips: so many go to hell with the water of Baptisme on their faces, and the assurance of saluation in their mouthes.
3. Of Instruction, teaching vsus to keepe the euen-way of comfort: eschewing both the rocke of presumption on the right hand, and the gulfe of desperation on the left. Let vsus neither be Tumidi, nor Timidi: neyther ouer bold, nor ouer-fainting. But endeuour by faith to assure our selues of Iesus Christ: and by repentance to assure our selues of faith: and by an amended life to assure our selues of repentance. For they must here liue to Gods glory, that would hereafter liue in Gods glory.
3. In the next place obserue the meanes how we may come by this assurance. This is discouered in the text: Dic animae; Say vntounto my Soule. Who must speake? God. To whom must he speake? to the Soule. So that in this assurance God and the Soule must meet. This St. Paul demonstrates: gRom. 8. 16.The Spirit it selfe beareth witnesse with our spirit, that we are the children of God. The word is foreign, contestari, to beare witnesse together. Neither our spirit alone, nor Gods spirit alone makes this Certificate; but both concurring.
Not our spirit alone can giuegive this assurance: for mans heart is alwayes euill, often deceitfull. At all times euill. hGen. 6. 5.EueryEvery imagination of the thoughts of his heart is onelyonly euill continually. At some times deceitfull. iIer. 17. 9.The heart is deceitfull aboue all things; and desperately wicked: Who can know it? Non noui animam meam; sayth Iob. kIob. 9. 21.I know not my owne soule; though I were perfect. And Paul concerning his Apostleship. l1. Cor. 4. 4.I know nothing by my selfe, yet am I not hereby iustified. And if Dauids soule could hauehave made a sufficient testimony alone, what needed he pray Dic animae? say Thou to my soule? Some hauehave a true zeale of a false Religion, and some a false zeale of a true Religion. Paul before his conuersion had a true zeale of a false Religion. mGal. 1. 14.I was exceedingly zealous of the traditions of my Fathers. The Laodiceans had a false or rather no zeale of a true Religion. nReu. 3. 15.I know thy works, that thou art neither hote nor cold. So that when about this certificate a man deales with his heart singly, his heart will deale with him doubly.
No nor doth Gods spirit alone giuegive this Testimony: least a vaine illusion should be taken for this holy perswasion. But both Gods spirit and our spirit meeting together are Concordes, and Contestes; ioynt witnesses. Indeed the principall worke comes from Gods spirit: he is the primary cause of this assurance. Now he certifies vsus by word, by deed, and by seale. By word, terming vsus in the Scripture Gods children; and putting into our mouthes that filiall voyce, whereby wee cry Abba Father. By deed; oGal. 5. 22.the fruit of the spirit is louelove, ioy, peace, long-suffering, &c. By these is our p2. Pet. 1. 10.Election made sure, sayth Saint Peter. By Seale; 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 sanctitie of our life, faith and reformation. qIoh. 5. 10.He that beleeueth on the sonne of God, hath the witnesse in himselfe.
4. Lastly, this is the sweetest comfort that can come to a man in this life; euen an heauen vponupon earth, to be ascertained of his saluation. There are many mysteries in the world, which curious wits with perplexfull studies striue to apprehend. But without this, he that rEccl. 1. 18.encreaseth knowledge, encreaseth sorrow. Vnum necessarium; this one thing is onelyonly necessary: whatsoeuer I leaue vnknowne let me know this that I am the Lords, Qui Christum discit, satis est, si caetera nescit. He may without danger be ignorant of other things, that truely knows Iesus Christ.
There is no potion of miserie so embittered with gall, but this can sweeten it with a cofortable rellish. When enemies assault vsus, get vsus vnderunder, triumph ouer vsus, imagining that saluation it selfe cannot saue vsus: what is our comfort? Noui in quem credidi, I know whom I hauehave beleeued; 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 sPsal. 32. 7. Fulgent.resting place. We may be Sine veste, non sine fide; sine cibo, non sine Christo: sine Domo, non sine Domino. Without apparell, not without faith: without meate, not without Christ: without a house, neuer without the Lord. What state can there be, wherein the stay of this heauenly assurance giues vsus not peace and ioy?
Are we clapt vp in a darke and desolate Dungeon: there the light of the Sunne cannot enter, the light of merciemercy not be kept out. What restrained bodie, that hath the assurance of this eternall peace, will not pittie the darknes of the prophane mans libertie; or rather the libertie of his darkenesse? No wals can keepe out an infinite Spirit: no darkenes can be vncomfortable, where the tIam. 1. 17.Father of lights, and the uMal. 4. 2.Sunne of righteousnesse shineth. The presence of glorious Angels is much, but of the most glorious God is enough.
Are we cast out in exile; our backes to our natiue home, all the worlds our way. Whether can we goe from God? aPsal. 139. 7.Whether shall I goe from thy face? or whether shall I flie from thy presence? If I ascend, &c. That exile would be strange, that could separate vsus from God. I speake not of those poore and common comforts; that in all Lands and coasts, it is his Sunne that shines; his elements of earth or water that beares vsus, his aire we breath. But of that speciall priuiledge, that his gracious presence is euer with vsus: that no sea is so broad, as to deuide vsus from his fauour: that wheresoeuer we feed, he is our host: wheresoeuer we rest, the wings of his blessed prouidence are stretched ouer vsus. Let my soule be sure of this, though the whole world be traytors to me.
Doth the world despise vsus? We hauehave sufficient recompence, that God esteemes vsus. How vnworthy is that man of Gods fauour, that cannot goe away contented with it, without the worlds! Doth it hate vsus much? God hates it more. That is not euer worthie which man honours; but that is euer base which God despises. Without question the world would bee our friend, if God were our enemie. The sweetnes of both cannot bee enioyed; let it content vsus, wee hauehave the best.
It may be, pouertie puts pale leannes into our cheeks: God makes the world fat, but withall puts leannesse into the soule. We decay in these temporall vanities, but we thriue in eternall riches. bIob. 5. 22.The good man laughes at destruction and dearth. Doth sicknes throw vsus on our weary beds? It is impossible any man should miscarry, that hath God for his Physitian. So Martha confessed to Iesus; cIoh. 11. 21.Lord, if thou hadst beene here, my brother had not dyed. Thy bodie is weake, thy soule is strengthened: dust and ashes is sicke, but thy eternall substance is the better for it. dPsal. 119. 71.It is good for me that I hauehave beene afflicted, that I might learne thy statutes.
Lastly doth the ineuitable hand of death strike thee? Egredere anima mea, egredere. Goe forth my soule with ioy and assurance; thou hast a promise to be receiued in peace. Happie dissolution, that parts the soule from the bodie, 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 Israell to match him with an equall combatant. The Atheist dares not die, for feare (non esse) that hee shall not be at all: the couetous vsurer dares not die, for feare (male esse) to be damned: the doubtfull conscience dares not die, because he knowes not (an sit, an non sit, an damnatus sit) whether he shall be, or be damned, or not bee at all. OnelyOnly the resolued Christian dares die, because he is assured of his election: he knows he shall be happie; and so lifts vp pleasant eyes to heauen, the infallible place of his eternall rest. He dares encounter with this last enemie, trample on him with the foote of disdaine, and triumphantly sing ouer him; e1. Cor. 15. 15O death where is thy sting? O graue where is thy victorie? He conquers in being conquered; and all because God hath sayd to his Soule; I am thy Saluation.
The poore Papist must not beleeue this: such an assurance to him were Apocryphall, yea hereticall. He must lie on his death-bed, call vponupon what Saint or Angell he list; but must not dare to beleeue hee shall goe to heauen. O vncomfortable doctrine, able to loose the soule! What can follow, but feares without, and terrours within; distrustfull sighes, and heart-breaking grones! Goe away he must with death; but whither he knows not. It would be presumption to be confident of heauen. How should Purgatory stand, or the Popes kitchin hauehave a Larder to maintaine it, if men might be sure of their saluation? Herefore they bequeath so great summes for masses and Dirge's, and Trentals, to bee sung or sayd for them after they are dead: that their soules may at the last be had to heauen; though first for a while they be reezed in Purgatory. If this be all the comfort their Priests, Iesuites, and Confessors can giuegive them; they may well say to them, as Iob to his friends; fIob. 16. 2.Miserable comforters are ye all.
But he that hath Stephens eyes, hath also Pauls heart, and the Saints tongue. He that with Stephens eyes can see that gAct. 7. 55.Sonne of man standing on the right hand of God; as if his armes were open to wel-come and embrace him: must needs with Paul hPhil. 1. 23.desire to be dissolued, and to be with Christ: and with the Saints cry; Come Lord; how long! Amen, euen so come Lord Iesus.
Thus much for the matter of the Assurance; let vsus now come to the manner. Dic Animae.
Say vntounto my soule.
Say: but is God a man? hath he a tongue? how doth Dauid desire him to speake? That God who made the eare, shall not he heare? he that made the eye, shall not …e see? he that made the tongue, shall not he speake? He that sees without eyes, and heares without eares, and walkes without feete, and workes without hands, can speake without a tongue. Now God may be sayd to speake diuerse wayes
1. God hath spoken to some-by his owne voice. To Adam; vocem audiuerunt: they heard the iGen. 3. 8.voyce of God &c. To Israel. kDeut. 4. 15.The Lord spake vntounto you out of the midst of the fire: ye heard the voyce of the words but saw no similitude: onelyonly you heard a voyce. To Christ: lIoh. 12. 28.I here came a voyce from heauen, saying: I hauehave both glorified it, and I will glorifie it. This S. Peter testifies. m2. Pet. 1. 17.There came a voyce from the excellent glory; This is my beloued sonne, in whom I am well pleased.
2. To omit visions, and dreames, and cloudes and Cherubins and Angells, vrim and thummim: God speakes also by his workes. nPsal. 19. 1.The heauens declare the glory of God; and the firmament sheweth his handie worke. M…nus loquuntur; his workes hauehave a tongue. Opera testantur de me, sayth Christ: my workes beare witnesse of me. We may thus vnderstand God ex operibus; his actions preach his will.
3. God speakes by his Sonne. Hebr. 1. God who at sundry times, and in diuers manners, spake in t…me past vntounto the Fathers by the Prophets; hath in these last daves spoken vntounto vsus by his Sonne. Hee is therefore called the Word. Ioh. 1 The sacred Scriptures, and sayings of the Prophets, giuen by the inspiration of God; (for o2. Pet. 1. 20.no prophecie 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 Sonne from those words, he is after an eminent sort called foreign, The word, or That excellent word. As also hee is called (not a light, but) pIoh. 1. 8.That light: (not a lambe, but) qver. 29.…hat lambe. Not a vocall word formed by the tongue beating the aire; for hee was before eyther sound or aire. But the mentall and substantiall word of his Father; but
Ipse Pater…
…, effigies lumen que a lumine vero.Pallad.
According to that of Paul. rHebr. 1. 3.The brightnesse of his glory, and expresse image of his person.
4. GOD speakes by his Scriptures. sRem. 15. 4.Whatsoever things were writen aforetime, are written for our learning: that wee through patience, and comfort of the Scriptures might hauehave hope. Scripta sunt, they are written. Things that go onelyonly by take, or tradition, meete with such variations, augmentations, abbreuiations, corruptions, false glosses; that as in a Lawyers pleading, Truth is lost in the Quaere for her. Related thinges wee are long in getting, quicke in forgetting. Therefore God commanded his law should be written. Litera scripta manet.
Thus God doth effectually speake to vsus. Many good wholesome instructions hauehave drop'd from humane pennes; to lesson and direct man in goodnesse. But there is no promise giuen to any word to conuert the soule, but to Gods word.
Without this Antiquitie is noueltie, Noueltie subtletie, Subtletie death. Theologia Scholastica multis modis sophistica. Schoole Diuinitie is little better then meere Sophistrie. Plus argutiarum quam doctrine, plus doctrina quàm vsus. It hath more quicknesse then soundnesse, more fauce then meate, more difficultie then doctrine, more doctrine then vse.
This Scripture is the Perfect and Absolute rule. Bellarmine acknowledgeth two thinges requireable in a Perfect Rule; Certaintie, and Evidence. If it bee not certaine, it is no Rule: if it bee not euident, it is no rule to vsus. OnelyOnly the Scripture is both in truth and euidence a perfect rule. Other writings may hauehave canonicall veritie, the Scripture onelyonly hath canonicall authoritie. Others like oile may make cheerefull mans countenance; but this like Bread strengthens his heart. This is the absolute Rule; tGal. 6. 16.And as many as walke according to this Rule, peace be on them, and merciemercy, and vppon the Israel of God.
O that wee had hearts to blesse GOD for this merciemercy, that the Scriptures are among vsus, and that not sealed vp vnderunder an vnknowne tongue. The time was when a deuout Father was glad of a piece of the new Testament in English: when he tooke his little Sonne into a corner, and with ioy of soule heard him reade a chapter: so that euen Children became Fathers to their Fathers, and begate them to CHRIST. Now as if the commonnesse had abated the worth, our Bibles lie dusty in the windowes: it is all if a Sunday-handling quite them from perpetuall obliuion. Few can read, fewer do reade, fewest of all read as they should. God of his infinite merciemercy lay not to our charge this neglect.
5. GOD speakes by his Ministers, expounding and opening to vsus those Scriptures. These are Legati a latere; dispencers of the mysteries of heauen. u2. Cor. 5. 20.Ambassadors for CHRIST: as if God did beseech you through vsus, so wee pray you in Christs stead, that you would be reconciled to God. This voice is continually sounding in our Churches, beating vponupon our eares; I would it could pierce our consciences, and that our liues would eccho to it in an answerable obedience. How great should be our thankfullnesse!
God hath delt with vsus as hee did with Eliah. a1. King. 19. 11.The Lord passed by, and a great strong wind rent the mountaines, and brake in pieces the rockes 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 voyce: and the Lord came with that voyce. After the same manner hath God done to this Land. In the time of K. Henry 8. there came a great and mightie Wind, that rent downe Churches, ouerthrew Altarages, impropriated from Ministers their liuings: that made Lay-men substantiall Parsons, and Clergie men their vicar-shadowes. It blew away the rights of Leui, into the lappe of Issachar: a violent wind: but God was not in that wind. In the dayes of King Edward the sixt there came a terrible Earthquake, hideous vapours of Treasons and conspiracies, rumbling from Rome, to shake the foundations of that Church, which had now left off louing the Whore, and turned Antichrist quite out of his saddle. Excommunications of Prince and people, execrations and curses in their tetricall formes with Bell, Booke, and Candle; Indulgences, Bulls, Pardons, promises of heauen, to all traytors that would ext…rpate such a King and kingdome: a Monstrous earthquake; but GOD was not in the Earthquake. In the dayes of Queene Mary came the Fire, an vnmercifull fire: such a one as was neuer before kindled in England, and (wee trust in Iesus Christ) neuer shall be againe. It raged against all that professed the Gospell of Christ: made bonefires of silly women for not vnderstanding that their ineffable mysterie of Transubstantiation; burnt the mother with the child: Boner and Gardiner those hellish bellowes that set it on flaming. A raging and insatiable fire; but God was not in that fire. In the dayes of Queene Elizabeth of blessed memorie, came the still voyce, saluting vsus with the songs of Sion, and speaking the comfortable things of Iesus Christ: and GOD came with his voyce. This sweete and blessed voyce is still continued by our Gracious Soueraigne: GOD long preserued him with it, and it with him, and vsus all with them both.
Let vsus not say of this blessing, as Lot of Zoar; Is it not a litle one? nor bee weary of Manna with Israel: lest GODS voyce grow dumbe vntounto vsus, and (to our woe) wee heare it speake no more. No, rather let our hearts answere with Samuel; b1. Sam. 3. 10.Speake Lord, for thy seruants heare. If wee will not heare him say to our soules, I am your saluation: wee shall heare him say, Depart from mee, I know you not. So sayth wisedome; cProu. 1. 26.Because I hauehave called, and yee refused: I will therefore laugh at your calamitie, and mocke when your feare commeth. The gallant promiseth himselfe many yeares, and in them all to reioyce: hee thinkes of Preachers, as the Deuill sayd of CHRIST; that we come to torment him before his time. Well then, Reioyce sayth GOD: dEcel. 11. 9.Let thy heart cheare thee in the dayes of thy youth. But ironice, hee mockes when hee sayes so. Now quod Deus loquitur ridens, tu lege lacrymans: What God speakes laughing, doe thou read lamenting. If God once laughes, itis high time for vsus to weepe: They will not heare God when he preacheth in their health: God will not heare them when they pray in their sicknes. They would not hearken to him in the Pulpit, nor hee to them on their death bed.
6. God speakes by his Spirit: This spirit beareth witnesse with our spirit &c. Perhaps this is that eEsa. 30. 21.voyce behind vsus; as it were whispering to our thoughts? This is the way, walke in it. This is that speaking Spirit: fMath. 10. 20.It is not yee that speake; but the Spirit of your Father, which speaketh in you. It is this Spirit that speakes for vsus, and speakes to vsus, and speakes in vsus. It is the Churches prayer; gCant. 1. 2.Let him kisse mee with the kisses of his mouth. Sanctus Spiritus osculum Patris. The holy Ghost is the kisse of God the Father. Whom God kisseth, he loueth.
Now by all these wayes doth God speake peace to our consciences, and say to our soules, that hee is our Saluation.
1. Hee may speake with his owne voyce: and thus he gaue assurance to Abraham; hGen. 15. 1.Feare not, I am thy shield, & thy exceeding great reward. If God speake comfort, let hell roare horrour. 2. Hee may speake by his workes: actuall mercies to vsus demonstrate that we are in his fauour, and shall not be condemned. iPsal. 41. 11.By this I know thou fauourest mee, because mine enemie doth not triumph ouer mee. 3. Hee may speake by his sonne; hMath. 11. 28.Come to mee all that labour, and are heauie laden, and I will ease you. 4. He may speake by his Scripture this is Gods Epistle to vsus, and his letters Patent, wherein are granted to vsus all the priuiledges of saluation. An vniuersall Siquis: Whosoeuer beleeues, and is Baptised, shall be saued. 5. He may speake by his Ministers to whom he hath giuen k2. Cor. 5. 19.the Ministerie of reconciliation. 6. He doth speake this by his spirit: he lGal. 4. 6.sendeth forth the spirit of his sonne into our hearts, crying Abba Father. By all these voyces God sayes to his elect, I am your saluation.
To my Soule.
Many heare God speaking comfort to the corporall care, that heare him not speaking this to the soule. They heare him, but they feele him not. The best assurance is from feeling. mGen. 27. 21.Come neare, let mee feele thee my Sonne, sayd Isaacto Iacob: let me feele thee, my Father; say wee to God. The thronging Iewes heard Christ, but Zacheus that beleeuing Publican felt Christ. nLuk. 19. 9.This day is saluation come to thy house.
My Soule.
There is no vexation to the vexation of the soule: so no consolation to the consolation of the soule. Dauid in this Psalme calls it his Darling. oVer. 17.Rescue my soule from their destructions, my Darling from the Lyons. The same Prophet complained of a great vnrest, when pPsal. 42. 11.his soule was disquieted within him. Ionas of a grieuous sicknesse, when qIoh. 2. 7.his soule fainted. Ioseph had a cruell bondage, when rPsal. 105. 18.The yron entred his soule. So no comfort to the comfort of the soule. In the multitude of my thoughts within me, sPsal. 94. 19.Thy comforts hauehave refreshed my soule. The wicked heare tell of Gods mercies: communitur audimus verbum salutis: but God speakes not to their soules. Therefore they cannot say with Mary; My soule reioyceth. This ioy, when God speakes peace to the soule, is ineffabile gaudium: a iubilation of the heart, which a man can, neither recitare, nor reticere: neither suppresse, nor expresse. It giues end to all …arres, doubts, and differences; ouercomes the world, non-sutes the deuill; and makes a man keepe Hilary Terme all his life.
To my Soule.
Mine; I might here examine whose this Mea is; who is the owner of this my? A prophet, a king, a man after Gods owne heart; that confessed himselfe the beloued of God; that knew the Lord would neuer forsake him; holy, happy Dauid ownes this meae: hee knowes the Lord loues him, yet desires to know it more; Dic animae Mea; say to My soule.
But let this teach vsus to make much of this My. Luther sayes, there is great diuinitie in pronounes. The Assurance that GOD will saue some is a fayth incident to Deuills. The very Reprobates may beleeue that there is a booke of Election; but GOD neuer told them, that their names were written there. The hungry begger at the Feast-house gate smells good cheare, but the Master doth not say; this is prouided for thee. It is small comfort to the harbourlesse wretch, to passe through a goodly Citie, and see many glorious buildings; When hee cannot say; Haec mea domus, I hauehave a place here. The beautie of that excellent Citie Ierusalem, built with Saphyres, Emeralds, Chrysolites, and such Reu. 21.precious stones: the foundation and walls whereof are perfect gold; affords a soule no comfort; vnlesse hee can say, mea ciuitas, I hauehave a Mansion in it. The all sufficient merits of Christ doe thee no good, vnlesse tua pars & portio: hee bee thy Sauiour. Happy soule, that can say with the Psalmist. O Lord thou art my portion. Let vsus all hauehave oyle in our Lampes; lest if wee bee then to buy, beg, or borow; wee be shut out of doores like the fooles not worthy of entrance. Pray Lord say vntounto my soule, I am thy saluation.
I am thy saluation.
The Petition is ended: I will but looke into the Benediction: wherein I should consider these foure circumstances; Quis, quid, Cui, quando. Who, What, to Whom, When.
Who.
The Lord: to the Lord Dauid prayes. He hath made a good choice, for there is saluation in none other. tHos. 13. 9.Thou hast destroyed thy selfe, but in me is thy helpe. The world failes, the flesh fals, the Deuill kils, onelyonly the Lord saues.
What.
Saluation; a speciall good thing: eueryevery mans desire: who would not bee saued? EueryEvery man would goe to heauen, though perhaps hee runnes 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 giuegive thee a Lordship, saith God to Esau. I will giuegive thee a kingdome, sayth God to Saul. I will giuegive thee an Apostleship, sayth God to Iudas. But I will be thy saluation, he sayes to Dauid, and to none but Saints.
Indeed this voyce comes from heauen, comes vntounto earth: but onelyonly through the mediator betwixt heauen and earth, Iesus Christ. Hee is the alone Sauiour. Worldlings possesse many things, but hauehave right to nothing, because not right to him, that is uHeb. 1. 2.the heire of all thinges, Christ. The soule is the perfection of the bodie, Reason of the Soule, Religion of reason, Faith of Religion, Christ of faith. A man can warrant vsus vponupon earth, that our land is ours, our garment ours, our money, seruant, beast ours: and that he is a theefe who robs vsus of these. But all the men in the world cannot warrant vsus our Saluation, but onelyonly Iesus Christ. Therefore that we may hauehave assurance, that all these are ours, and that wee shall neuer answere for eueryevery bit of bread we hauehave eaten, and for eueryevery drop of wine we hauehave drunke; that our possessions are our owne, our gold, robes, rents, revenues are our owne; let vsus be Christs. x1 Cor. 3. 22.Whether Paul, or Apollo, or Cephas, or the World, or life, or death, or thinges present, or thinges to come; all are yours: and ye are Christ's, and Christ is Gods. Be sure of saluation, and be sure of all. For aRom. 8. 32.he that spared not his owne sonne, but deliuered him vp for vsus all, how shall he not with him also freely giuegive vsus all things?
To whom.
My saluation; not others onelyonly, but Mine. A man, and a Christian are two creatures: he may bee a man, that hath reason and outward blessings; he is onelyonly a Christian, that hath faith, and part in the saluation of Christ. God is plentifull saluation, but it is not ordinary to find a Cui; to whom. Much of heauen is lost for lacke of a hand to apprehend it. All passengers in this world presume they are going to heauen, but we may guesse by the throng, that the greater part take the broader way. Christ leauing the earth in respect of his bodily presence, left there his Gospell, to apply to mens soules the vertue of his death and passion: Ministers preach this Gospell, people heare this Gospell, all boast of this Gospell: yet himselfe foretels, that when he comes againe, he shall scarce find faith vppon earth. No doubt he shall find Christians enow, but scarce faith. Saluation is common, as St. Iude speaketh. bIud. ver. 3.When I gaue all diligence to write vntounto you of the common saluation: but few make it proper to themselues. That God is my saluation, and thy saluation, this is the comfort.
When.
In the time present, I am. Sum, non (sufficit, quòd) ere. It is comfort to Israell in captiuitie, that God sayes, Ero tua redemptio, I will redeeme thee. But the assurance that quiets the conscience is this, I am thy saluation. As God said to Abraham; feare not, I am with thee. Deferred hope faints the heart. Whatsoeuer God forbeare to assure vsus, O pray we him not to delay this; Lord say to our soules, I am your saluation.
To conclude; it is saluation our Prophet desires: that God would seale him vp for his childe, then certifie him of it. He requests not Riches: he knew that man may be better fed then taught: that wealth doth but franke men vp to death. He that preferres Riches before his soule, doth but sell the horse to buy the saddle, or kill a good horse to catch a hare. He begs not honour: many hauehave leapt from the high throne to the low pitte. The greatest commander on earth hath not a foote of ground in heauen, except hee can get it by entitling himselfe to Christ. He desires not Pleasures: he knowes, there are as great miseries beyond prosperitie, as on this side it. And that all vanitie is but the indulgence of the present time: a minute begins, continues, ends it: for it endures but the acting, & knowes no solace in the memorie. In the fairest garden of delights, there is somewhat, quod in ipsis floribus angat; that stings in the midst of all vaine contents.
In a word, it is not momentany, variable, apt to eyther change or chance, that hee desires; but eternall; saluation. He seekes like Mary, that better part which shall neuer be taken from him. The wise mans minde is euer aboue the moone, saith Seneca: let the world make neuer so great a noise, as if it all ran vppon Coaches, and all those full of roarers; yet all peace is there. It is not sublunary, vnderunder the wheele of changeable mortalitie, that he wishes, but saluation. To be saued is simply the best plot: beate your braines, and breake your sleepes, and wast your marrowes, to be wealthy, to be worthy; for riches, for honours: plot, studie, contriue; be as politicke as you can: and then kisse the childe of your owne braines, hugge your inuentions, applaud your wittes, doat vponupon your aduancements or aduantagements: yet all these are but dreames. When you awake, you shall confesse that to make sure your saluation was the best plot and no studie shall yeeld you comfort, but what hath bin spent about it. What should wee then doe, but worke and pray? worke, sayth Paul; cPhil. 2. 12.Worke vp your saluation with feare and trembling: and then pray with our Prophet; Lord say to our soules, thou art our saluation with comfort and reioycing.