The Devils Banket Described, Sermon 6

The Devils Banket Described · Sermon 6

p. 269THE Sinners Passing-Bell. OR Phisicke from Heauen. The sixt Sermon.

IEREM. 8.22.

Is there no Balme at Gilead? Is there no Phisitian there? why then is not the health of the daughter of my people recouered?

THe Allegorie is Tripartite, and propounds to our considerations 1. What is the Balme, 2. Who are the Phisitians, 3. Who are the sicke. The Balme is the Word The Phisitians are the Ministers. The Sicke are the Sinners. For the first.

The Balsame-Tree is a little shrubbe, neuer growing past the height of two Cubites, and spreading like a Vine. The Tree is of an Ash-colour, the boughs small and tender, the leaues are like to Rew.

Isidore thus distinguisheth it. The Tree is called p. 270Basamum, the Roote orilo-Balsamum, the Branches Xylo-Balsamum, the Seede carpo-Balsamum, the Iuyce opo-Bal…amum.

Plinie saith, the Tree is all medicinable: the chiefe and prime vertue is in the Iuyce: the second in the Seede: the third in the Rinde: the last and weakest in the Stocke. It comforts both by tasting and smelling. It is most commonly distinguished by Phisitians into Lignum, Semen, L…quorem, the Wood, the Seede, and the Iuyce. This is the nature of the Balsamum.

This holy Word is heere called Balme: and (si fas sit magnis componere parua) if wee may compare heauenly with earthly, spirituall with naturall things, they agree in many resemblances. The vn-erring Wisedome of Heauen hath giuen this comparison. There is no feare to build on Gods ground: whiles the Analogie of Faith limits vsus. It is the Builders first and principall care to chuse a sure foundation. The rotten, moorish, quicke-sandy grounds, that some hauehave …et their edifices on, hauehave failed their hopes, and destituted their intents. How many worthy wittes hauehave spent their times and studies, to dawbe vp the …ilthy walls of Rome with vntempered morter!Ezek. 13.15.Ezek 13:15 How well had they hunted, if they had not mistaken their game! How rich apparrell hauehave they wouen for a Babilonish Harlot! How well had they sailed, if Rome had not guided their Compasse! But aa1 Cor. 3.13.1 Cor 3:13eueryevery mans worke shall be made manifest. For the day shall declare it, because it shall be reuealed by fire, and the fire shall try eueryevery mans worke of what sort it is. Happy is he, that hath a bbMath. 7.24.Matt 7:24rocke for his ground, that no gusts, stormes, windes, waues may ouer-turne his house. Though cc1 Cor. 3.11.1 Cor 3:11other foundation none can lay, then that is layd, which is Iesus Christ; yet blessed is hee, that foreign, hath builded safely vponupon this ground.

p. 271God hath here layd my ground; I will be hold to build my speech on that, whereon I build my faith. OnelyOnly sobrietie shall be my bounds. Wee may call Gods word, that Balme tree, whereon the fruit of life growes. A tree that heales, a tree that helps. A tree of both medicament, and nutriment. Like the ddReu. 22.2.Rev 22:2Tree of life, which beares twelue manner of fruits, and yeeldeth her fruit eueryevery monethmonth. Neither is the fruit onelyonly nourishing, but euen the leaues of the tree were for the healing of the Nations. Now though the Balme heere, whereunto the Word is compared, is more generally taken for the iuyce, now fitted and ready for application; yet without pinching the Metaphore, or restraining the libertie of it, I see not why, it may not so be likened, both for generall and particular properties. It is not enough to say this, but to shew it. Let me say it now, shew it anone. For the Balme, you hauehave the Tree, the Seed, the Iuice. Gods Word will (not vnfitly) paralell it in resemblances, transcend it in effectuall properties.

The Tree it selfe is the Word. We finde the eternall Word so compared. eeIoh. 15.1.John 15:1I am the true Vine, and my Father is the Husbandman. Hee is a Tree, but arbor inuersa: the roote of this tree is in Heauen. It was once ffIoh. 1.14.John 1:14made …lesh, and dwelt amongst vsus (and wee beheld his glory, the glory as of the onelyonly begotten of the Father) full of grace and truth. Now hee is in Heauen. OnelyOnly this Word still speakes vntounto vsus by his word: the word incarnate by the word written; made sounding in the mouth of his Ministers. This word of His, is compared and expressed by many Metaphores: to leauen for seasoning: to honey for sweetning: to the hammer for breaking the stonie heart ggIer. 23.29.Jer 23:29Is not my Word like as a fire, saith the Lord? and like a hammer that breaketh the rocke in pieces? To a sword, that cuts both wayes. hhHeb. 4.12.Heb 4:12The word of God is quicke and powerfull, and p. 272sharper then a two-edged sword, &c. Another sword can but enter the flesh and pierce the bones, or at most diuide the soule and the body; but this the soule and the spirit, where no other sword can come, no not the Cherubins sierie sword, that kept the passage of iiGen· 2.24.Paradise.

It is here a Tree, a Balme-tree, a saluing, a sauing tree. Albumasar saith, that the more medicinable a plant is, the lesse it nourisheth. But this Tree (reddit aegrotum sanum, sanum verò santorem) makes a sicke soule sound, and a whole one sounder. It is not onelyonly Phisicke when men be sicke, but meate when they be vvhole. Triacle to expell, preseruatiues to preuent poyson. It is not onelyonly a sword to beate backe our common enemie, but a Bulwarke to hinder his approach.

It carries a seed with it, Carpo-bal…amum; an kk1 Pet. 1.23.1 Pet 1:23immortall and incorruptible seed, which concurres to the begetting of a new man, the old rotting and dying away: for it hath power of both, to mortif…e and dead the …lesh, to reuiue and quicken the spirit. That llMatth. 13.3.Matt 13:3seed, which the sower went out to sow. Happy is the good ground of the heart that receiues it. That little mmVer. 31.Mustard-seed, which spr…ads vp into branches, able to giuegive the fowles of heauen harbour. Dis…rim…n hoc inter op…ra Dei et Mundi. This difference is betwixt the workes of God and of the World.Parturiunt m…ntes, &c. The workes of the world hauehave great and swelling Entrances, but, malo sine clauduntur, they halt in the conclusion. The vvorkes of God, from a most slender beginning hauehave a most glorious issue. The vvord is at first a little seed; how powerfull, how plentifull are the effects? how manifold, how manifest are the operations of it; nn2 Cor. 10.5.2 Cor 10:5casting downe the highest things, that exalt themselues against the knowledge of God; and captiuating eueryevery thought to the obedience of Christ.

p. 273The iuyce is no lesse powerfull to mollifie the stony heart, and make it tender and soft, as a heart of flesh. The seed conuinceth the vnderstanding: the Iuyce mollifieth the affections. All is excellent; but still conspicuum minùs, quod maximè est praeclarum, the roote that yeelds this seed, this iuyce, is the power of God. A tree hath manifest to the eye, leaues, and flowers, and fruits, but the roote (most precious) lies hidden. In man the body is seene, not the purer and better part of him, his soule. ooPsal. 45.1….Ps 45:1The Kings daughter, though her cloathing be of wrought gold, is most glorious within. In all things we see the accidents, not the forme, not the substance. There are but few, that rightly tast the seed, and the iuyce; but who hath comprehended the roote of this Balme?

The Balsame is a little tree, but it spreads beyond a Vine. The vertue of it, in all respects, is full of dilatation. It spreads 1. largely for shadow. 2. pregnantly for fruit. 3. all this from a small beginning. So that we may say of it, as the Church of her Sauiour. ppCant. 2.3.Song 2:3As the apple tree among the trees of the wood, so is my Beloued among the Sonnes. I sate downe vnderunder his shadow with great delight, and his fruit was sweet to my tast.

It spreads. No sharpe frosts, nor nipping blasts, nor chilling aires, nor drisling sleete, can marre the beautie or eneruate the vertue of this spirituall Tree. The more it is stopped, the further it groweth. Many interdictions rung peales of menaces in the Apostles eares, that qqAct. 4.17.18.Acts 4:17Acts 4:18they should speake no more in the name and word of Christ: they did all rather like Bells toll them into the Church, to preach it more feruently. The Princes of the Nations would hauehave hedged it in with their prohibitions: but the Word of Heauen, and edict of Gods spirituall Court of glory, scorned the Prohibitions giuen by their temporall or temporarie Lawes. They might p. 274easier hauehave hedged in the vvinde, or pounded the Eagle.

The Iewes would hauehave cut downe this Tree at the roote: the Gentiles would hauehave lopped off the branches. They stroke at Christ, these at his Ministers: both strucke short. If they killed the Messenger, they could not reach the message. The blood of the Martyrs, spilt at the roote of this tree, did (as it were) make it spread more patently. There neuer died Preacher for Christ his cause, but almost eueryevery ash of his burned flesh, bred a Christian. The old Foxes of Rome, that had caliditatis paululum, calliditatis plurimum, little warmth in their bloods, great subtilty in their pates, studied, plotted, acted, by cares, stratagem…, engines, to giuegive a fatall, finall subuersion to the Gospell: yet they liued to see it flourish, and because it flourished, died, fretting themselues to dust. So, rrIudg. 5.31.Judg 5:31let thine enemies perish, oh Lord, and burst their malicious bowels, that hauehave euill will at Syon, and despight this Balme.

It grew maugre all the aduerse blasts and floods, which the billowes of earth, or bellowes of Hell could blow or powre out against it. Let them loose a Barrabas from prison, whiles they shut a Barnabas in prison: let them giuegive Demetrius libertie, whiles they shackle Paul; and at once, burne the professours, and reward the persecutours of the Word: behold (for all this) this Balme flourisheth, and sends forth his sauing odours. The ssIudg. 16.2.Judg 16:2Philistines shut vp Sampson in the Citie Gaza: they barre the gates, watch and guard the passages, and are ready to study for the manner of his death. The Iewes shut vp Christ in the graue, they barre it, they seale it, they guard it; sure enough thinkes the Iew, hopes the Deuill, to keepe him fast. The Gentiles shut the Apostles in prison, chaine them, beate them, threat them with worse, that had felt already their p. 275bad vsage: now they clap their hands at the presumed fall of the Gospell. Behold, Sampson carries away the gates of Gaza; Christ the bands of death; the Word the barres of the prison.

What shall I say? still this Balme flourisheth. Viuit, viget, liber est, supra hominem est. As Ioseph (incipit a vinculis ferreis, finit ad torquem aureum) begins at yron, ends at golden chaines: so this Balsame, the more it is strucke at with the cudgels of reproach and persecution, the faster, the fuller, the further it groweth. It is like the Vine for this vertue; onelyonly the Vine (but onelyonly) nourisheth: the Balme both nourisheth the good, and expelleth the euill, that is in man. These two are Gods trees. When eueryevery God, saith the Poet, chose his seuerall tree; Iupiter the long-liued Oake; Neptune the tall Cedar, Apollo the greene Laurell, Venus the white Poplar; Pallas (whom the Poets faine, to be borne of Iupiters braine, and Mythologists interpret Wisedome) chose the Vine. Our true and onelyonly God, that oweth all, hath more especially chosen the Vine and the Balme, one for preseruation, the other for restauration of our health. OnelyOnly the Balme hath both elementall Phisicke, and alimentall vertue in it.

As it giues boughes spaciously, so fruit pregnantly, plentifully. The graces of God hang vponupon this tree in clusters. ttCant. 1.14.Song 1:14My beloued is vntounto me as a cluster of Camphire in the Vineyards of Engedi. No hungry soule shall goe away from this tree vnsatisfied.

It is an effectuall word, neuer failing of intended successe. What Gods word affirmes, his truth performes, whither it be iudgement or merciemercy. uuBern.Nec verbum ab intentione quia veritas, nec factum à verbo quia virtus. His word differs not from his intent, because he is truth: nor his deede from his word, because he is vertue. What he intends hee declares, or rather what p. 276he declares he intends, he is iust: and what he declares and intends, he performes; hee is powerfull. This is that Delphian sword, that vniuersall instrument, whereby he made, Heb. 1.3.Heb 1:3whereby he supports the world. It is not a fruitlesse and ineffectuall word, as mans. Propter nostrum dicere et velle, nihil in re mutatur, saith the Philosopher. Our speaking or willing puts no change into any subiect. A man is starued with colde, famished with hunger; wee aduise him to the fire, to repast: is hee euer the fuller or fatter for our word? Not, vnlesse like a Camelion, he can liue by ayre. But Gods word is fruitfull, it feedes. xxMatth. 4.4.Matt 4:4Man liues not by bread onelyonly, but by Gods word. Our word and will is like an Idols power: Gods volo is sufficient. yy…mbr.Voluntas eius, potestas eius. His will is his power. One fiat of his was able to make that was not, but had else line in euerlasting informitie; to constitute nature when it is not, to confirme or change nature vvhen it is. When GOD was in the flesh, and went about doing good, a faithfull Centurion, for his seruant so desperately sicke, desired not the trauell of his feet, nor a dramme of his Phisicke, nor so much as the imposition of his hands, but dic verbum tantum: zzMatth. 8 8.Matt 8:8Lord say the word onelyonly, and my seruant shall be healed. This word is so effectuall, that it shall neuer faile of the purpose it first was sped for. The Sunne and Moone shall faile in their motions, day and night in their courses, the earth totter on her props, Nature it selfe shall apostate to confusion, before Gods word fall away vnaccomplished; whither hee d…spenseth it to affect mans heart, or disposeth it to effect his will. Of so powerfull efficacie is that word, which the world despiseth.

As this Balme spreads patently for shadow, potently for fruit, so all this ar…seth from a little seed. Gods smallest springs proue at length maine Oceans. His least beginnings p. 277grow into great works, great wonders. How stately th… world begins, how lame it is at last? The Tower of Babe…l is begunne, as if it scorned Heauen, and scared Earth; how easie a stratagem from God ouerthrowes it, though he neuer laid finger to it! Nebuchadnezzar begins with, who is God? and anone scarse reserues to himselfe the visible difference from a beast. Another Nebuchadnezzar exterminates all Gods from the earth, that himselfe might raigne (solus Deus in solio, who was rather Daemon in folio) onelyonly God: behold a silly woman ouerthrowes him in his great Holophernes. With such proud entrances doth the vvorld begin his Scaenes; with such ridiculous shame doe they lagge off. Our God from small beginnings, raiseth mountaines of meruailes to vsus, of praises to himselfe. Euen Ioseph, that is in prison, shall ride in the second Chariot of Egipt. Drowning Moses shall come to countermaund a Monarch. Christ, that was buried in a graue, shall aaPsal. 2.9.Ps 2:9bruise the nations, and breake them with a rod of yron. Peter a Fisher shall catch whole Countries. A little Balme heale a world of people.

Well, it spreads; let vsus get vnderunder the shadow of the branches. Happy and coole refreshing shall the soule scorched with sinnes and sorrowes finde there. Neuer was shade more welcome to the sweltred Traueller, then this word is to the afflicted conscience.

It is fructuall: let it be so to vsus in operation. It giues vsus the fruits of life, let vsus returne it the fruits of obedience. Gods word is significatiue to all, operatiue to his.

It is a powerfull voice, whither it giuegive life, or kill. Man and Musicke hauehave (virtutem vocis) the power of voyce: God onelyonly reserues to himselfe (vocem virtutis) the voyce of power. bbPsal. 68.33.34.Ps 68:33Ps 68:34Loe he doth send out his voyce, and that a mighty voyce. Ascribe ye strength vntounto God. I might speake of his thunders in Sinai; but I turne to the Songs p. 278of Syon, the sweet voyce of his Gospell, whereof I am an (vnworthy) Minister: t… voyce that speakes Christ and his death, Christ and his life, Christ and his saluation. Hee that was annointed pro consortibus, and pr… consortibus, for his fellowes, and aboue his fellowes. Who is ccIoh. 14.6.John 14:6the way, the truth, and the life. Via sine deuio, veritas sine nubilo, vita sine termino. The way without errour, the truth without darknesse, the life without end. Via in exilio, veritas in consilio, vita in praemio. The way in exile, the truth in counsell, the life in reward. ddIoh. 6.68.John 6:68Oh whi…her shall we goe from thee? Lord, thou hast the words of eternall life. Post me, quia veritas sum: …er me quia via sum: ad me, quia vita▪ sum. August.All the word calls vsus to Christ. Post me, per me, ad me. Aster me, by me, to me. After me, because I am truth: by me, because I am the way: to me, because I am life. Qua vis ire? Ego sum via. Quo vis ire? Ego sum veritas. Vbi vis perman…re? Ego sum vita, How wilt thou goe? I am the way. Whither wilt thou goe? I am the truth. Where wilt thou abide? I am the life.

Now, there is no action without motion, no motion without will,Rom. 10.Rom 10 no will without knowledge, no knowledge without hearing. Ignoti nulla cupido. There is no affection to vnknowne obiects. God must then by this word call vsus to himselfe. Let vsus come when and whiles hee cals vsus; leauing our former euill loues and euill liues: (for ee…pist. 52.mali amor…s make malos mores, saith Saint Augustine. Bad affects produce bad effects.) And let vsus shew the power of this Balme in our confirmed healths. Solummodo bene conuersus est, qui bene conversatus est: A good conuersion is proued by a good conuersation. Perhaps these effects in all, may not be alike in quantitie, let them be in quallitie. God hath a liberall, not an equall hand: and giues geometrically, by proportion, not arithmetically, to all alike. OnelyOnly magis & minus non tollit substantiam: the dimensions of greater or lesse doe not annihilate the substance. Our p. 279Faith may be precious, nay ff2 Pet. 1.1.2 Pet 1:1like precious, though lesse and weaker. Sanctification admits degrees, Iustification no latitude. Luther saith, wee are as holy as Mary the Virgin, not in life, which, is actiue holinesse, but in grace of adoption, which is passiue holinesse. Come wee then faithfully to this Balme; so shall wee b… safe vnderunder the shadow, and filled with the fruits thereof. Thus in generall: let vsus now search for some more speciall concurrences of the Simillitude.

1. The leaues of the Balsame are white: the word of God is gg1 Pet. 2.2.1 Pet 2:2pure and spotlesse. Peter saith, there is sinceritie in it. Perfection it selfe was the finger th…t wrote it: neither could the instrumentall pennes blot it with any corruption: the Spirit of Grace giuing inspiration, instruction, limitation: that they might say with Paul, Quod accepi a Domino, tradidi vobis: hh1 Cor. 11.231 Cor 11:23I receiued of the Lord, that which I deliuered to you; neither more nor lesse, but iust waight. It is pure as Gold fined in a iiPsal. 12.6.Ps 12:6seauen-fold fornace. kkProu. 30.5.Prov 30:5EueryEvery word of God is pure, saith Solomon. There is no breath or steame of sinne to infect it. The Sunne is darknesse to it: the very Angels are short of it. It is white, immaculate, and so vnblemishable, that the very mouth of the Diuell could not sully it. Euen the known Father of lyes thought to disparage the credit of the Scriptures, by taking them into his mouth; hee could not doe it. They are too vnchangeably white, to receiue the aspersion of any spot.

2. The Balsame, say the Phisitians, is gustu mordax & acr…, sharpe and biting in the taste, but wholesome in digestion. The holy word is no otherwise to the v… regenerate palate, but to the sanctified soule it is sweeter then the hony-combe. The Church saith llCant. 2.3.Song 2:3his fruit is sweet vntounto my taste. It is Folly to the Iewes, and a stumbling blocke to the Gentiles: but to the mm1 Cor. 1.24.1 Cor 1:24called both of Iewes and Gentiles, the power of God, and the wisedome of God. p. 280Saluberrimararo …ucundissima: Rellish and goodnesse are not euer of the same congruence. The Gospell is like leauen, sowre to the naturall spirit, yet makes him fit for (holy) bread. It is said of the Leauen, to which Christ compares the Word, that …assam acrore grato excitat, it puts into the lumpe a sauoury sowrenesse. It is acror, but gratus, sharpe, but acceptable. The Word may rellish bitter to many, but is wholesome. There cannot be sharper pils giuen to the Vsurer, then to cast vp his vniust g…ines. The Potion that must scowre the Adulterers reines, makes him very sicke. Hee that will let the proud mans Plurisie blood, must needs pricke him. To bridle the voluptuous beast, will make him stampe and fret. All correction to our corruption r…nnes against the graine of our affections. Hee that would bring Mammon to the barre, and arraigne him, shall hauehave Iudge, Iury, sitters and standers, a whole Court and Sessions against him. These s…nnes are as hardly parted with of t…e owners, as the Eye, Hand, or Foote, necessary and ill-spared members. Forbid the Courtly Herod of his Herodias: the Noble Naaman of his Rimmon: the gallant Sampson of his Delilah: the Citie-Diues of his quotidian feast: the Country-Naball of his churlishnesse: the rusticall Gergesites of their hoggishnesse: the Popish Laban of his li…tle Gods: the Ahabish Landlord of his enclosings: and you giuegive them bitter Almonds, that will not digest with them; like the queasie Masse-Priest, whose God would not stay in his stomach. But let God worke the heart with the preparatiues of his preuenting Grace, and then this Balme will hauehave a sweet and pleasing sauour.

There are too many, that will not open their lips to tast of this Balme; not their eares to heare the Word. But as one mockes the Popish-Priest celebrating the Masse, (who vseth one trick amongst other histrionical p. 281gestures, of stopping his eares) that hee doth it least he should heare the crackling of his Sauiours bones.

Digitis tunc obserat aures,

N… collisa crepent Christi, quem conterit, ossa.

So these become voluntarily deafe Adders, and will not heare Christ crucified, Phil. 3.18. and Gal. 3.1.Phil 3:18Gal 3:1the preaching of the crosse of Christ, as Paul calls it; which is able to kill our sinnes, and quicken our soules. I hauehave read it reported, that the Adders in the East and those hote Countries, did so subtilly euade the Charmers, thus. When she heares the Pipe, she will couch one eare close to the ground, and couer the other with her taile. So doe worldlings: they fill one eare with earth, as much cou…tous dirt as they can cramme into it: the other eare they close vp with their lewd l…sts, as the Adder with her winding taile: that they hauehave none left for their God, for their good. And being thus deafe to holy and heauenly incantations, they are easily by Sathan oue…-reached, ouer-rul'd, ouer-throwne.

So vnweldy is Christs yoake to the raging Mule: so heauie his burden to the reluctant horse:Psal. 32.Ps 32 so hard his Law to the carnall Capernaite: so sowre his Balme to the wicked palate. (Though to the godly his aaMatth. 11. vlt.Matt 11yoake is easie, and his burden light.) bbEsay 5.20.Isa 5:20Woe vntounto them, for they call sweet sowre, Gods Balme distastfull; and sowre sweet, the worlds Boleno sauoury. They are not more propitious to vice, then malicious to goodnesse. For others, they louelove a Barrabas better then a Barnabas. For themselues, eueryevery one had rather be a Diues, then a Diuus: a rich sinner, then a poore Saint. No maruell, if the blinde man cannot iudge of colours, nor the deafe distinguish sounds, nor the sicke rellish meates. Gods word is sweet, how euer they iudge it: and their p. 282hearts are sowre, how euer they will not thinke it. ccEzek. 18.25.29.Ezek 18:25Ezek 18:29My wayes are equall, but your wayes are vnequall, saith the Lord of hoasts.

3. They write of the Balsamum, that the manner of getting out the iuyce, is by wounding the tree. Sanciata arbor praebet opobalsamum. Prouided, that they cut no further then the …nde: for if the wound extends to the body of the tree, it bleedes to death. I hauehave read no lesse of Vines, that vniustly pruin'd, they bleede away their liues with their sappes. The issuing Balme is called opobalsamum; as some from the Greeke opo, which signifies a Denne; or rather of foreign, Iuyce. A trebble lesson here inuites our obseruation.

Obseru.1. The Balsame tree weepes out a kinde of gumme, like teares: the word of God doth compassionately bemoan… our sinnes. Christ wept not onelyonly teares for Ierusalem, but blood for the world. His wounds gush out like fountaines, and eueryevery drop is blood. Ecce in lachrimis, in sanguine locutus est mundo. His whole life was a continuall mourning for our sinnes. Nunquam ridere dictus, flere saepissimè. Hee may adiure vsus to repentance and obedience, by more forcible arguments, then euer Dido vsed to Aeneas: Ego vos per has lachrymas, per hos gemitus, per haec vulnera, per corpus sanguine mersum. I entreate you by teares, by groanes, by wounds, by a body (as it were) drown'd in it owne blood: by all ddRom. 12.1.Rom 12:1these mercies of Christ, whereby wee doe not onelyonly perswade you of our selues, but 2 Cor. 5.20.2 Cor 5:20God doth beseech you through vsus. If those teares, sighes, wounds, bloud, moue not our consciences, we hauehave impenetrable soules. If the heart-blood of Christ cannot make thy heart to relent, and thy feete to tremble, when thy concupiscence sends them on some wicked errand; thy hands, tongue, and all parts and powers of thee to forget their office, when thou wouldst sinne obstinately; p. 283thou art in a desperate case. These were the teares of this Balme tree. The word doth in many places, as it were, weepe for our sinnes, panting out the grieuance of a compassionate God. ffEzek. 18.31.Ezek 18:31Why will ye dye, oh you house of Israell? What Prophet hath written without sorrow? One of them Threnos suspirat, sighes out a booke of Lamentations; which Greg. Nazianzene saith, (Nunquam à se siccis oculis lectos esse) that he could neuer read with dry eyes. The other Prophets also, like Quailes, curas hominum gesserunt, tooke on them the burden of many mens sorrowes. Cyprian had so compassionate a sympathie of others euill deedes, euill sufferings, that (cum singulis pectus meum copulo, cum plangentibus plango, saith hee) I ioyne my breast with others, and challenge a partnership in their griefes. A Minister, saith Chrysostome, ggHomil. 10. in Matth. 5.Matt 5debet esse lugens sua et aliena delicta; should be still lamenting his owne sinnes, and the sinnes of his people. hhIerom. ep. 21.Monachus est plangentis officium. The office of a Minister, is the office of a Mourner. All these are but as Canes, to deriue to our obseruation the teares of this Balme.

2. The way to get out the iuyce of Balme from Gods word, is by cutting it: skilfull diuision of it,Obseru. which S. Paul calls foreign, ii2 Tim. …·15.rightly diuiding the word of truth. It is true that Gods word is, panis vitae, the bread of life: but whiles it is in the whole loafe, many cannot helpe themselues: it is needfull for children to hauehave it cut to them in pieces. Though the Spice vnbroken be sweet and excellent, yet doth it then trebble the sauour in delicacie, when it is pounded in a Morter. All the Balme-tree is medicinall, yet the effectuall working is better helped, by cutting the stocke, by taking out the iuyce, and by distributing to eueryevery man a portion, according to the proportion of his wants. With no lesse heedfulnesse must the word p. 284be diuided; that some may receiue it gentle and mollifying, and others as a sharper ingredient. As there is a double composition in men, pride and humillitie: so there must be a double disposition in preaching the word, of meekenesse, of terrour. Aarons Bells must be wisely rung: sometimes the Trebble of MercieMercy; sometimes the Tenour of Iudgement; sometimes the Counter-tenour of Reproose; and often the Meane of Exhortation. There is no lesse discretion required to application, then to explication. As Phisitians prescribe their Medicines by drammes or ounces, according to the Patients strength or weakenesse. So Diuines must feed some with milke, others with stronger meate. The learned should hauehave deeper points, the simple plainer principles. How easie is it for many a weake stomach to surfet euen on the food of life! (though the fault lies not in any superfluitie of the word, but in the deficiencie of his vnderstanding.) The absence of sobrietie in the speaker is more intollerable then in the hearer. The people must take such meate as their Cookes dresse to them. Let none of Eli's Sonnes slubber vp the Lords Sacrifice or Seruice. Let not good Balme be marr'd by a fustie vessell. Seasonable discretion must attend vponupon sound knowledge. Wisedome vvithout Wit is meat without salt: W…t without W…sedome is salt without meate. Some Wells are so deepe, that a man can draw no water out of them; these bury their gifts in the graue of sullen silence. Some are shallow pits, that run so long open mouth, till their Springs are quite dry: whiles they w…l be prius Doctores, quam discipuli, Masters that neuer were Schollers; and leape into Pauls Chaire, when they neuer sate at the feet of Gamaliel. There must be therefore Wisedome both in the Dispensers & hearers of Gods mysteries; in the former to distribute, in the other to apportion their due and fit share of this Balme.

p. 2853. The Balsame tree being vvounded too deepe dyes: the word of G0D cannot be marred,Obseru. it may be martyred, and forced to suffer iniurious interpretations. The Papists hauehave made, and called, the Scriptures a …ose of waxe; and they wring this Nose so hard, that as aaProu. 39.33.Solomon sayes, they force out blood. As Christ once, so his word often is crucified betweene two Theeues; the Papist on the left hand, the Schismaticke on the right. These would rauish the virgin-purenesse of the Gospell, and adulterate the beautie of it. They cannot cut, except they cut a pieces; nor distinguish, but they must extinguish. They diuide faire, but they leaue the Quotient emptie. They subdiuide, till they bring all to nothing but fractions, but factions. Wee may obserue, that among these, there are as few vnifici in the Church, as Munisici in the Common-wealth. They are commonly most miserable men of their purses, most prodigall of their opinions. They diuide the Word too plentifully to their turbulent Auditours: they diuide their goods too sparingly to poore Christians. There are too many of such ill Logicians, that diuide all things, define nothing. As a moderne Poet well:

Definit Logicus res, non modo diuidit;Owen. Epigr. at nos

Nil definimus, omnia diuidimus.

These pierce the Balme too deepe; not to straine out Iuyce, but blood; and, in what they are able, to kill it.

4. When the Balsame is cut, they vse to set Vialls in the Dennes, to receiue the Iuyce or sappe. When the word is diuided by preaching, the people should bring Vialls with them, to gather this sauing Balme. These Vials are our eares, which should couch close to the Pulpit, that this intrinsique Balme may not be spilt besides. p. 286How many Sermons are lost, whiles you bring not with you the vessels of attention We cut and diuide, and sluce out Riuers of sauing health from this Tree, but all runnes besides, and so your health is not recouered. You come frequently to the Wells of Life, but you bring no Pitchers with you. You crie on vsus for store of Preaching, and call vsus idle Drones, if wee goe not double iourney eueryevery Sabaoth, but still you goe home with bbHos. 10.12.Hos 10:12vnfallowed, with vnhallowed hearts. Our Gilead affords you Balme enough, yet you hauehave sickly soules. You heare to heare, and to feede either your humours, or your opinions, or your hypocrisies. You shall heare a puffed Ananias cry, Alas, for his non-preaching Minister; if, at least, he forbeares his snarling and currish inuectiues of dumbe dogge, &c. When, alas, let many Apostles come, with the holy coniuration of Prayer and Preaching, yet they cannot cast out the deafe Deuill in many of them. They blame our dumbe Dogges, not their owne deafe Deuils. They vvould seeme to cure vsus, that are sent to cure them, if at least they would be cured. Wee would hauehave cured Babell; nay we would hauehave cured Bethell, but shee would not be cured.

It will be said, that most hearers bring with them the Vials of attention: yeeld it; yet for the most part, they are either without mouthes, or without bottoms. Without mouthes to let in one droppe of this Balme of Grace: or without bottomes, that when wee hauehave put it in, and looke to see it againe in your liues, behold it is runne through you, as water through a sieue, and scarce leaues any wet behinde it. And (to speake impartially) many of you, that hauehave Vials with bottomes, eares of attention with hearts of retention, and the ground of remembrance, yet they are so narrow at the toppe, that they are not capable but of drop p. 287by drop. Thinke not your selues so able to receiue at the eare, and conceiue at the hart, innumerable things at once. You are not broad glasses, but narrow-necked Vials; and then best receiue this Balme of life, when it is stilled from the Lymbecke of Preaching with a soft fire, and a gentle powring in. So saith the Prophet, Line must be added to line, precept vponupon precept, heere a little and there a little. When a great vessell powres liquour into a straite-mouth'd Viall, the sourse must be small and sparing, fit to the capacitie of the receiuer: that in time it may be filled. It is often seene, that when this iuyce comes with too full and frequent a streame, almost all runnes besides. I doe not speake this (vel prohibendi, vel cohibendi animo) to curbe the forwardnesse of godly Ministers, or perswade the raritie of Sermons. God still of his merciemercy, multiply labourers into (and labours in) his haruest. But to correct your obstreperous clamours against vsus: no… to chill the heate of your zealous hearing, but to inkindle the fire of your conscionable obeying. Doe not stand so much vponupon Sacrifice, that you forget MercieMercy. Bee not so angry for want of two or three Sermons in a weeke, when you will not obey the least Doctrine of one in a month. You blesse your Samuels in the name of the Lord, 1 Sam. 15.13.14.1 Sam 15:131 Sam 15:14with protestation of your obedience to the will of the Lord: wee reply; what meanes then the bleating of the Sheepe, and the lowing of the Oxen in our eares? the loud noyse of your Oaths, Iniuries, Oppressions, Fraudes, Circumventions? You come with bookes in your hands, but with no booke for Gods Spirit to write obedience in. A Bible vnderunder the arme, with many, is but like a Rule at ones backe, whiles all his actions are out of square. The Historie of the Bible is carryed away easier then the misterie.

Philosophy saith, that there is no vacuit…e: no vessell is empty; if of water, or other such liquid and materiall p. 288substances, yet not of aire. So perhaps you bring hither Vialls to receiue this B…lme of Grace, and cary them away full, but onelyonly full of winde, a vast, incircumscrib'd, and swimming knowledge is in some a motion, a notion, a meere implicite and confused tenencie of many things; which lye like Corne, loose on the floore of their braines. How rar… is it to see a Viall carried from the Church full of Balme, a Conscience of Grace ▪ I know there are many names in our Sard…: I speake not to disharten any, but to encourage all. OnelyOnly would to God, we would shew lesse, and doe more, of goodnesse. Yet shew freely, if you doe godly. I reprehend not shewing, but not doing. Wee preach not to your flesh, but to your spirits: neither is this Balme for the eare, but for the soule. Therefore I summe vp this obseruation with a Father. aaCy…ri. apud Gr…nat. Conc. 1.Quantum vas fidei capacis afferimus, tantum gratiae inundantis haurimus: Looke, how capacious a vessell of Faith wee bring with vsus to the Temple, so much of this gracious and flowing Balme of life we receiue. Consider that this Balme is bbI…rom.animae languentis medicina, the Phisicke for a sicke soule. Come to it, like Patients, that desire to be cured. ccHug. in introd. sacr. scrip cap. 13Quidam veniunt vt noua per quirant, & haec curiositas est, quidam vt sciantur, & haec vanitas est: They abuse this word, that search it onelyonly for newes, and this is curiositie; or to get themselues a name, and this is vanitie: or to sell the truth, and this is Simonie: or to iest on it, and this is Epicurisme: or to confute it, and this is Atheisme.

You doe well condemne, first, them that preferre Machiauell to Moses; Ismaels scoffes to Ieremies teares; Iericho to Ierusalem, the tower of Babell to the gates of Bethell: or secondly, those that put away the Ministry as a superfluous Office; and thinke they know inough to saue themselues.

p. 289Dux ero, miles ero, duce me, …e milite solus

Bella geram.

They will be their owne captaines and their owne souldiours, and without calling the assistance of man or Angell, Prophet or Apostle, they will band… with the Diuell and all his army, hand to hand: or thirdly, those that, like the Collier, dance in a circular measure, and hang all their Faith on the hookes of others beliefe: exercising all their religion by an exorcising Masse: whiles they count the Old and New Testaments bookes of controuersie, and that it is peremptory sacriledge to meddle with the scriptures. You doe well to abhorre these dotages: but still looke, that all be well at home. LoueLove the Word; and that with an appetite. Beati esurientes: ddMat. 5.6.Matt 5:6Blessed are they th…t hunger and thirst after righteousnesse, for they shall be satisfied. But as you hauehave louelove to it, so liue by it. eeSen. lib. 1. ep. 3.Non scholae, sed vitae discendum: Wee learne, not onelyonly to know good, but to liue well, ffSerm. in Cant.Audiatis vt sciatis (saith Saint Bernard) sciatis vt aedi…icemini, et hoc integritas est: vt aedisicetis, et hoc Charitas est. Heare to know, know to edifie your selues; this is integritie: to edifie others; this is Charitie. Bring then to this Balme, vialls of sinceritie, not of hypocrisie; least God fill them with the vialls of his indignation. It is not enough to hauehave eares, but eares to heare. Idle Auditours are like Idoll Gods, which hauehave members not for vse but shew: like glasse w…ndowes vponupon stone-walls, to giuegive ornament, not to receiue light.

5. The Balsame tree was graunted sometimes to one onelyonly people, Iudea; as ggLib. 12. cap. 17Pliny testifies. It was thence deriued to other Nations. Who, that is a Christian, doth not know and confesse the appropriation of this spirituall Balme, once to that onelyonly Nation? hhPsal. 147.19.2….Ps 147:19Ps 147:2He sheweth his word vntounto Iacob; his statutes and his iudgements p. 290vntounto Israel. Hee hath not dealt so with any Nation: and as for his Iudgements, they hauehave not knowne them. Now, as their earthly Balme was by their ciuill Merchants transported to other Nations: so when this heauenly Balme was giuen to any Gentile, a Merchant of their owne, a Prophet of Israel, carried it. Niniueh could not hauehave it without a Ionas. Nor Babilon without some Daniels. And though Paul and the Apostles had a Commission from Christ, to preach the Gospell to all Nations, yet obserue how they take their leaue of the Iewes. iiAct. 13.46.Acts 13:46It was necessary that the word of God should first hauehave beene spoken to you▪ but seeing you put it from you, and iudge your selues vnworthie of euerlasting life, loe, we turne to the Gentiles. Other Lands might bragge of their naturall and nationall benefits: onelyonly Iury of both the Balmes. Non omnis fert omnia tellus. Horat.Nihil est ex omni parte beatum.

Virgil.India mittit ebur: molles dant thura Sabai:

Tota que thuriferis Panchaia diues arenis.

Hiram had store of Timber, Moab of Sheepe, Ophir was famous for gold, Chittim for Iuorie, Basan for Oakes, Lebanon for Cedars; Flascon had the best Wines, Athens the best Honey, Persia the best Oyle, Babilon the best Corne, Tyr… the best Purple, Tharsis the best Ships: the West Indies for Gold, the East for Spices: but of all, Iury bore the Palme, for bearing the Balme. Such grace had Israel for the temporall, much more for the spirituall Balme: that all Nations might make low courtesie to her, as the Queene of the Prouinces, and be beholding to her, for the crummes that fell from her Table; as the Syrophaenician desired of Christ. Yet shee, that transcended all in her blessings, de…cended lower then all in her disobedience. And as she lift vp her head, and gloried in her speciall priuiledges; p. 291so she might hang downe her head for shame at her speciall wickednesses.

For it is obserued, that there are sinnes adherent to Nations, proper, peculiar, genuine, as their flesh cleaueth to their bones. That as for the climate of Heauen, their bodies differ; so for the custome of their liues, their dispositions vary from others. So that many Countries are more dangerous, either for sinnes or calamities. For of necessitie,Necesse est, au… imiteris, aut oderis. they that liue among them must either imitate them and doe ill, or hate them and suffer ill: since amicitae pares aut quarunt aut faciunt; cohabitation of place seekes or makes coaptation of manners. S. Paul notes the kkTit. 1.12.Titus 1:12Cretians for Lyers: S. Luke the Athenians for llAct. 17.21.Acts 17:21newes inquirers and bearers. The Graecians were noted for light: the Parthians for fearefull: the Sodomites for Gluttons; like as England (God saue the sample) hath now suppled, lythed, and stretched their throates. If we should gather Sinnes to their particular Centers, wee would appoint Pride to Spaine, Lust to France, Poysoning to Italie, Drunkennesse to Germanie, Epicurisme to England. Now it was Israels wickednesse and wretchednesse, that they fell to Idolatrie. Not that other Nations were not Idolaters, but Israels vilest, because they alone were taught the true worship of God.

Iosephus holds, that the Iewes were the best Souldiours of the world, both for abillitie of body, and agillitie of minde, in strength, in stratagem. Diuers people are now excellent fighters one speciall and singular way. The Romanes fight well in their Councels, I had almost said Fence-schooles: the Italians in their Shops: the Spaniards in their Ships: the French-men in a hold: the Scot with his Launce: the Irish-man on foote, with his Dart. But the Iewes were (saith Iosephus) eueryevery way expert. Alas; their victorie came not from their p. 292owne strength: the Lord fought for them. So one of them cha…eth ten of his enemies, a hundreth chase a thousand. They had the shield of Gods protection, the sword of his spirit, the word of God: defence and offence against their carnall and spirituall enemies: And if euer they receiued wound to their flesh or spirits, they had heere both the soueraine Balmes to cure them. But alas! they that were so eueryevery-way-blessed, lost all by loosing their Balme, and treading it vnderunder feet. For this cause their Balme is giuen to vsus: their auersion, their euersion is our conuersion. They were Gods mmEsa. 5.4.Isa 5:4V…ne, but they lost their sweetnesse. They vvere Gods nnRom. 11.20.Rom 11:20Oliues, but they lost their fatnesse. Therefore God tooke away his Balme.

6. Pliny affirmes, that euen when the Bal…ame tree grew onelyonly in Iury, yet it was not growing commonly in the Land, as other trees either for Timber, Fruit, or Medicine; but onelyonly in the Kings Garden. The prepared Iuyce, or Opobal…amum, was communicated to their wants; but the Trees stoode not in a Subiects Orchard. He saith further, that it grew in two Orchyards of the Kings; whereof the greater was of twentie dayes aring. I force no greater credite to this, then you will willingly giuegive it; (which yet is not improbable) but this I build on, and propound for truth: that this spirituall Balme growes onelyonly in the Garden of the King of Heauen. ooR…u. 2.7.To him that ouercommeth, will I giuegive to …ate of the tree of life, which is in the midst of the Paradise of God. It growes in the Paradise or heauenly Orchard of God. The roote of it is in Heauen: there sits that holy tree, ppColos. 3.1.Col 3:1at the right hand of his Father. His fruit, his seed, his Balme he sends downe to vsus, written by his Prophets and Apostles, read and preached by his Ministers.

Mahomet would challenge this Balme to grow in p. 293his Garden, and bids vsus search for it in his Alchoran. The Apostate Iewes affirme it to grow in their Sinagogue, and point vsus to the Talmud. The Russian or Muscouitish turne vsus ouer to their Nicol…itan Font; and bid vsus diue for it there. The Pope pluckes vsus by the sleeue, (as a Trades-man that would faine take our money) and tells vsus, that he onelyonly hath the Balme, and shewes vsus his Masse-booke. If we suspect it there, hee warrants the vertue from a generall Councell. If it doth not yet smell well, he affirmes, (not without menacing damnation to our mistrust, that it is euen (in scrinio pectoris sui) in the closet of his owne breast; who cannot erre. Tut, saith he, as it growes in Gods Garden simply, it may poyson you. As if it were dangerous to be medled withall, till he had plaid the Apothecarie, and adulterated it with his owne sophistication. Indeede, he makes it sweet, by his fayning it; and therefore his Shop wants not Customers. But it is deere, when Gods is cheape, saith the Prophet. qqEsay. 55.1.Isa 55:1Buy it without money, without price. Wherefore doe you spend money? &c.

Well: it can grow in one onelyonly Garden, and that is Gods. There is but one truth. rrEphes. 4.5.Eph 4:5On… Lord, one Faith, one Baptisme, &c. Euen they that hauehave held the greatest falshoods, hold that there is but one truth. Nay, most will confesse, that this Balsame tree is onelyonly in Gods Garden; but they presume to temper the Balme at their owne pleasure, and vvill not minister it to the world, except their owne fansie hath compounded it, confounded it, with their impure mixtures. No false Religion, no fundamentall Heresie, but giuegive God the appropriation of the Balme; but they take to themselues the ministration, the adulteration of it. So in effect, they either arrogate the Balme to themselues; or take it out of Gods Garden (as it were, whither he will or no) to plant it in their owne. So they bragge eueryevery p. 294one of this Balme. But who will not suspect the Wares out of a knowne Couseners Shop? It is vnlawfull and wicked, to offer to Gods Church, Balsamum v…l alterum, velidem alteratum, either another Balme, or after another fashion, then he appoints.

But as Clusius writes of new Balmes, Peruvianum et Balsamum de Tolu, from Peru and Tolu; so demonstration is made vsus of new Balmes; some rather Logicall, then Theologicall. Germanie knowes my meaning. Others produce vsus Balmes of Piety, made vp with Pollicie: the coate of Religion put vponupon the backe of State. Where there may be some Balme, but it is so mixed, that it is marred. For to a scruple of that, they put in whole ounces of other ingredients: an ounce of Oleum vulpinu…, Foxe-like subtiltie, as much oleum viperis, poysonable opinion, and no lesse oleum tartari, &c. A whole pound of pollicie, an arme-full of stinking weedes, friuolous and superstitious Reliques: all these are put to a poore dramme or scruple of Balme. Nay, and all these shall be dash'd and slubberd together by a Masse-Priest, an idle and vnskilfull Apothecarie. And when any conscience is knowne sore, by auricular Confession, it shall hauehave a plaister of this stuffe.

Perhaps this is that they call their Holy-oyle, which is said to heale the sicke body, if it recouers; or at least to cure the soule of her sinnes; at least, of so many, as may keepe a man from Hell, and put him into Purgatorie: where he shall hauehave house-roome and fire-wood free; till the Pope with soule-Masses and merits can get him a plat of ground in Heauen, to build a house on. How shamefull is it to match their oyle with Gods Balme? to kneele to it as God, to ascribe euents to it, which God workes, (and to helpe the glory of it) to call those workes miracles; whereas they might finde fitter vse for it, about their boots. Though it be newly p. 295inuented, and eueryevery day more sophisticate then other, yet they make their Patients belieue, that it is auncient, and deriued from holy Scriptures: and enter the lists with the Champions of Gods truth, to maintaine the puritie and antiquitie of it.

A great while they kept (Gods Balme) the word wholly from the people: now, because the cursings of the people hauehave a little pierced their soules, for ingrossing this Balme, and denying i… to their sores; they hauehave stopped their mouthes with the Rhemish Testament. But as they erst did curse them for hoording Gods graine; so now their iust anger is as sharp against them, for the musty, mill-dew'd, blasted stuffe, they buy of them. Their wickednesse is no lesse now in poysoning them, then it was before in staruing them. Before no Balme, now new Balme. Before no plaister to their woundes, now that which makes them ranckle worse. So they hauehave mended the matter, as that Phisitian did his Patients health; to whom, because hee was vrged to minister somewhat, hee gaue him a potion, that dispatched his disease & life at once. Thus the Popish Balme is, as Renodaeus cals one vulgare Balsamum, exoletum, inodorum, vietum, rancidum: stale, vnsauory, rammish, lanke, vile.

Such is the sophisticate doctrine of superstitious heretikes; speaking for Gods precepts, their owne prescripts: preaching themselues, and in their own names, for ostentation, like the Scribes: deliuering falshoods, and fathering them on the Lord, Hee hath said it: abusing mens eares with old wiues tales, and old mens dreames, traditions of Elders, constitutions of Popes, precepts of men, vnwritten truths, vntrue writings, either with-holding the truth in vnrighteousnes, … Cor. 2.17.or se…ing the word of God for gaine, or corrupting it, and dealing with it, as Adulterers doe in their filthinesse: as these respect p. 296not issue, but lust, so the other, not Gods glory, but their owne wantonnesse: ministring Medicines, which God neuer prescribed to them. How can their aaRom. 10.15.Rom 10:15feete seeme beautifull, when like monsters, they hauehave too many toes on them, as the bb2 Sam. 21.20.2 Sam 21:20Giants sonne; or too few, as ccIudg. 1.7.Judg 1:7Adonibezeck and those whom hee maimed: offending either in excesse or defect? But it is gods fearefull protestation in the end of the Booke, summing and sealing vp all the curses, that went before it. ddR…u. 22.18.If they adde, hee that hath power to adde plagues with an euerlasting concatenation, will multiply their miseries without number or end. If they diminish, hee that can abate his blessings so low, that not the least scruple shall remaine, will returne them their owne measure. And for you, my Brethren, heare the Apostle, eeColos. 2.8.Col 2:8Let no man beguile you with Philosophie, and vaine deceit, or please you with false Balme. You may say of their naturall learning, as Albumazer of Boleno, Henbane; whiles it growes, saith hee, in Persia, it is venemous; but if transplanted and growing in Ierusalem, it is not onelyonly good medicine, but good meate. Well, if it were possible, that an ffGal. 1.8.Gal 1:8Angell from heauen should preach another Gospell, then that which God hath deliuered, and his Apostles preached, anathema sit, let him be accursed: the true Balme comes onelyonly from the garden of the King of heauen.

7. They write of the Balsame tree, that though it spread spaciously, as a Vine, yet the boughes beare vp themselues: and as you heard before, that they must not bee pruined, so now here that they neede not bee supported. Gods word needes no vndersetting. It is firmely rooted in heauen; and all the cold stormes of humane reluctancie and opposition cannot shake it. Nay, the more it is shaken, the faster it growes. The refractary contentions of worldlings to plucke it down, hauehave added no lesse strength, then glory to it. Nor can p. 297the ministeriall office of the dispensers of it, be called an ayde or vnderpropping to it. It is not the Balme, but you that stand in neede of our function. He that owes it, is powerfull enough to protect it. You cannot apply it to your selues without the Phisitians help. If you could, or did not more want vsus, then that doth, you should see it flourish and spread without vsus. Hee that ggHeb. 1.3.Heb 1:3supports all by his mightie word, askes no supporter for it selfe.

The Church of Rome challengeth more, then the Church of God; that she beares vp the word: and because she assumes to carrie the keyes, she presumes that the dore of Heauen hangs vponupon her hindges. They say, the Church is a Pilar: wee may ioyne issue vvith them, and yeeld it, as a reuerend Diuine said. For a Pillar as it vpholds something, so is vpholden of something. If then the Church be a Pillar, Christ is the Rocke, whereon it stands: now, take away the Rocke, downe comes the Pillar. The Rocke is well enough without the Pillar, not the Pillar without the Rocke. Yet how fondly? They that would build all on their Church, yet build their Church on Peter: and not onelyonly on Peter, that was weake, but on his fained Successour, who is weaker. Now this Hei…e built on Peter, and this Church built on this heire, must vphold the word, as they say, Atlas did the world. But, alas, if the word doe not bea…e them, they will fall, like water spilt on the ground, not to be saued or gathered vp. These are miserable, arrogant, impudent wretches, that thinke, Gods word could not hold vp the hands, (like Moses, vnlesse Aaron and Hur h…lped him) if the Pope and his Councels were not: forcing all our …redite to the Gospell for this, because their Church allowes it. Gods word must then stand or fall at mans approbation or dislike. Oh indignitie to the stable ordinance of p. 298an eternall Maiestie. It is enough for the lawes of a temporall Prince, to hauehave some dependance on his Officers promulgation. Hee that tooke no man nor Angell to his Councell, when he made it, demaunds the succour of none to preserue it. Hee is content to propagate the sound thereof through vsus his Trumpets: if it had neuer beene preached by man, it should not hauehave lost the effect. Heauen and Earth shall sooner runne, like scorched skinnes, to heapes; then any iote, (as small a Character as the Alphabet affords) shall ineffectually perish. If man could denie this Office, God could speake it by Angels, by Thunder, by Lightning, Confusion, Terrour; by Frogges, Lyce, Caterpillers, Blasting, Plague, Leaprosie, Consumption; as he hath sometimes (holding his peace) preached actually to the World▪ It is his owne Balme, and shall spread to his pleasure, and hath no weakenesse in it, to neede mans supportance. Blessed are we vnderunder the shadow of the Branches, and wise if we build our saluations on it.

8. Phisitians write of Balsamum, that it is paratu facile et optimum, easie and excellent to be prepared. This spirituall Balme is prepared to our hands: it is but the administration that is required of vsus, and the application of you. Not that wee should slubber it ouer, as the Sonnes of Eli; in preaching: nor that you should clap it negligently to your selues in hearing. A mortall wound is not to beiested withall, though the Phisitian hath in his hand, the Balme that can cure it. Your diseases are as different in your consciences, as in your carkasses. Your constitutions of body are not more various, and often variable, then your affections in foule. There must be some wisedome in vsus, to hit the right boxe, and to take out that Phisicke, which God hath made fit for your griefes. Wee are sure, the p. 299shaft that shall kill the Deuill in you, is in Gods Quiuer; indiscretion may easily mistake it, misapply it. This Balme is ready, soone had, and cheaply: let not this make you disesteeme it. Gallant humours vil… pend all things that are cheape. But if in Gods Mart, you refuse his Wares, because their price is no greater, you may perhaps one day, when they are gone, curse your withstanding your Markets. And being past obtayning, prize it the higher, because in the dayes of your sacietie you did vnderunder-value it. The guests, in the Gospell, bidden to a Supper gratis, make light of it: when the Feast-maker had protested against them, that they aaLuk. 14.24.Luke 14:24should neuer tast of his Supper, they doubtlesse would hauehave beene glad, if their money could hauehave purchased it: though it cost one his Farme, and the other his Oxen.

9. Balme is, vtilis ad omnium morborum expugnationem, good against all diseases. The Receipt, that Linus, Hercules his Schoolemaster gaue him, when he taught him wrastling, was onelyonly a Balme. Darius, saith Renodaeus, so esteemed it, that non modo inter pretiosissimam supellectilem reponeret, sed cunctis opibus praeponeret; hee did not onelyonly lay it vp amongst his richest treasures, but euen preferre it before them all. This spirituall Balme is farre more precious in it selfe, and fructuous to all men; if they apprehend it in knowledge, apply themselues to it in obedience: possessing it in science, in conscience. Philosophers, Poets, Phisitians, Historians hauehave reported some one extraordinarie thing, exceeding all the rest in their obseruations. They talke of Cornucopia, that it supplied men with all necessarie foode. They hammer at the Philosophers stone, which, they affirme, can turne baser mettals into gold. Vulcans Armour, saith the Poet, was of proofe against all blowes. Phisitians tell vsus, that the hearbe p. 300Panaces is good for all diseases: and the drugge Catholicon in stead of all Purges; as both their names would seeme to testifie. They come all short of this spirituall Balme. It hath in deede and perfection, what they attribute to those in fiction.Herba est, c…ius succus morbis omnibus med… tur, vt voc…bulum ipsum indicat. Panace is an hearbe, whereof Plinie thus testifieth. Panace, ipso nomine, om…i…m morborum remedia promitt…t. The very name of it, promiseth remedie to all sicknesses. It is but a weede to our Balsame; which is a tree, a tree of life, a complete Paradise of trees of life, flourishing and bearing eueryevery monethmonth, the fruit being delectable, the leaues medicinable. It is a true purging vertue, to cleanse vsus from all corruption of spirit, of flesh. bbIoh. 15.3.John 15:3Now are ye cleane, through the word, which I hauehave spoken vntounto you. Catholicon is a drugge, a drudge to it. It purifieth our hearts, from all defilings and obstructions in them. A better Cornucopia, then euer Nature (had shee beene true to their desires and wants) could hauehave produced: the bread of Heauen, by which a man liues for euer. A very supernaturall stone, more precious then the Indies, if they were consolidate into one Quarrey; that turnes all into purer gold, then euer the land of Hau…lab boasted. A …tronger Armour then was V…l…n's, to shield vsus from a more strange and sauage enemie, then euer Anak begot, the Deuill. It is a Panary of wholesome food,Ephes. 6.11.Eph 6:11 against fenowed traditions. A Phisitians Shop of Antidotes, against the poysons of heresies, and the plague of iniquities. A pandect of profitable Lawes, against rebellious spirits. A treasurie of costly iewels, against beggarly rudiments.

The Aromaticall tree, hath sometimes good sauour in the rinde, sometimes in the flower, sometimes in the fruit. So it fareth in the Cinamon, that is a ri…de; the Mace is th… flower, and the Nutmegge the fruit. According as the dry and earthie part, mingled with the p. 301subtle watry matter, hath the Masterie in any part' more or lesse, that part smelleth best. As in common flowers, which sauour in the flower, when from the stalke or root ariseth nothing. OnelyOnly the Balme smels well in eueryevery part. So the word is in eueryevery respect the sweet sauour of life; though to some, through their owne corruption, it becomes the sauour of death. We may say of the word, as one of the Lambe; it is all good: the fleece to cloath, the flesh to eate, the blood for medicine. Thus, cc2 Tim. 3.16.17.2 Tim 3:162 Tim 3:17All Scripture is giuen by inspiration of God, and is profitable for doctrine, for reproo…e, for correction, for instruction in righteousnesse: That the man of God may be perfect, throughly furnished vntounto all good works. ddAug. Ser. 139. de temp.His salubriter, et corriguntur pra…a, et nutriuntur par…a, et magna oblectantur ingenia. Euill wittes are corrected, simple are illightned, strong are delighted by the word. And In his quotidie proficerem, si …as solas ab ineunte pueritia, vsus que ad de…repitam s…ctutem, maximo oti…, summo studio, meliore ingenio conarer addiscere. In these I should continually profit, if from the first day of my vnderstanding, to the last of my old age, I should be conuersant with them.

Other things may hauehave in them (salubritatem quandam) a certaine wholesomnesse▪ but from this Balme (sanitas …t ipsavita petitur) health & life it selfe is deriued. Humane writings may, like the Aliptae, put blood in our cheeks; but this is the true Phisick to cherish our spark, to maintaine our life. Other hearbs, & plants, and roots may be toxica, and poyson the broath; this is Elisha's salt, that onelyonly sweetens it. Lignum crucis, is lignum vitae, like Moses wood, to put a healthfull tast into the bitter waters of humane knowledge. These are the two Testaments of God (which no man shal interline without certaine iudgment) like the two pillars of smoke & fire, one dark like the old, the other bright as the new, only able p. 302to conduct vsus from Egipt to Canaan: and to furnish vsus with all necessaries by the way, if we depend thereon. The two Cherubins, that looke directly toward the MercieMercy-seate, both pointing to Iesus Christ. The eeMath. 13.52.Matt 13:52Treasure, that hath both old and new in it, sufficiently able to instruct the Scribe to the Kingdome of Heauen. This is that medicamentum medicamentorum, as Petrus Apponensis saith of the Balme, vbi nihil deficit, quod in salutem sufficit, where, there is no want of any thing requisite to saluation. ffTertul.Cuius plenitudinem adoro, whose fulnesse I reuerence and admire.

This is that light, which can iustly guide our steps: this is that measure of the Sanctuary, that must weigh all things: this is that great Seale, that must warrant all our actions. This giues at one Sermon, Balme sufficient to heale diuers diseases. Peter had Auditours of diuers Nations: ggAct 2.9.Acts 2:9Parthians, Medes, Elamites, &c. Iewes and Prosel…es, Cretes and Arabians: and no question but their affections were as naturally, as nationally different: yet were hhVer 41.three thousand wonne at one Sermon. So the iiLuk. 3.10.Luke 3:10Multitude, the Publicans, the Souldiours had all their lessons at one time: so many in number, and such manner of men in nature, had their remedies together, and their seuerall diseases healed, (as it were) with one plaister. The people had a doctrine of kkVer. 11.charitie: the Publicans of llVer. 13.equitie: the Souldiours mmVer. 14.of innocencie. This was prophecied by nnEsa. 11.6.Isa 11:6Esay, fulfilled here, and often in Christs Kingdome. The Wolfe is turned to the Lambe, when the Souldiours are made harmelesse: the Leopard into a Calfe, when the Publicans are made iust: the Lyon and Beare into a Cow, when the Multitude is made charitable.

Water searcheth, and winde shaketh, and thunder terrifieth euen Lyons, but the word onelyonly is strong to conuert the heart of man. Some indeede, both in sense p. 303and censure, iudge it weake; but they, alas, shall finde it, (if weake to saue them, yet) strong to condemne them. If it cannot plant thee, it will supplant thee. This then is that soueraine Balme, medicinable to all maladies. Phisitians ascribe many healing vertues to their Balsame: many, and almost what not? This Metaphysicall doth more properly challenge that attribution.

1. They say, that Balme taken fasting, Asthmaticis valde confert, is very good against short-windednesse. Truly, Gods word lengthens and strengthens the breath of grace; which otherwise would be short, the conscience (as the lungs) being soone obstructed with iniquities. For goodnesse soone faints, where the word is not without the Gospell, the health of obedience looseth, and the disease of sinne gathers strength.

2. They say, that Balme taken inwardly, dissolues, and breakes the stone in the reynes. But Ieremie, in Gods Phisicke-booke, saith, that our Balme is as a Hammer to breake ooIer. 23.29.Jer 23:29the stone in the heart. The stone in the reines is dangerous, in the bladder painefull, but none so deadly as the stone in the heart. This Balme supples the stonie heart, and turnes it into a heart of flesh.

3. They commend their Balme for a speciall ease to the anger of a venomous biting. But our Balme is more excellent in aculeum Draconis, imò mortis, against the sting of that great red Dragon, nay of Death it selfe. pp1 Cor. 15.551 Cor 15:55Oh Death, where is thy sting? Three Serpents giuegive vsus v… nomous wounds. Sinne first stings vsus, the Deuill next, and Death last. This Balme of Christ fetcheth out all their poysons.

4. Others say of this Balme, that it is the best solution to the obstructions of the Liuer. I hauehave heard the p. 304Liuer in the body, compared with zeale in the soule. The Liuer (according to Phisitians) is the third principall member, wherein rest the animall spirits. In the soule two graces precede Zeale, Faith and Repentance. I say not this in thesi but in hypothesi, not simply, but in respect; and that rather of order, then of time. For a man is begotten of immortall seed, by the Spirit at once. Now as the Liuer calefies the stomach, (like fire vnderunder the Pot) and thence succours digestion: so doth zeale heate a mans workes, with an holy feruour; which are without that, a cold sacrifice to God. A soule without zeale doth as hardly liue, as a body without a Liuer. Haly calles the Liuer the Well of Moisture: wee may say of zeale; it is the very Cisterne, whence all other graces, as liuing there doe issue forth into our liues. The Liuer is called Hepar and Iecur, because it draweth iuyce to it selfe, turneth it into blood, & by vaines serueth the body, as the water-house doth a Citie by pipes. Nay, it ministreth a surging heate to the braine, to the eyes, to the wits, sait… Isidore. The Pagan Nigromancers, sacrificed onelyonly Liuers on the al…ar of their God Phaebus, before his oraculous answeres were giuen. In the soule other graces, as Faith, Hope, Charitie, Repentance, did first rather breede zeale; but zeale being once inkindled doth minister nutrimentall heate to all these; and is indeede the best sacrifice that wee can offer to God. Without zeale all are like the oblation of Caine.

Now if any obstructions of sinne seeme to oppresse this Zeale in vsus, this Balme of Gods word is the onelyonly soueraigne remedy to cleanse it. For the zeale is dangerous, as the Liuer, either by too much heate, or too much cold to be distempered. To ouerheate the Liuer of zeale many hauehave found the cause of a perillous surfetin the Conscience: whiles like the two Disciples, p. 305nothing could content them but fire from heauen against sinners. If euer Bishop was in the time of Poperie, away with the office now. If euer Masse was said in Church, pull it downe. Though some depopulatours hauehave now done it, in extreame coldnesse, nay frozen dregges of hart, making them either no Churches, or polluted ones; whiles those which were once Temples for Gods shepherds, are now coates for their owne. Yet they in vnmeasurable heate wished, what these with vnreasonable cold Liuers affected. Such miserable theeues hauehave crucified the Church, one by a new religion in will, the other by a no religion in deed. They would not onelyonly take away the abuse, but the thing it selfe; not onelyonly the Ceremonie, but the substance.Acts and Mon. As the Painter did by the picture of King Henry the eight, whom hee had drawne fairely with a Bible in his hand, and set it to open view against Queene Mary's comming in triumph through the Citie: for which being reproued by a great man, that …aw it, and charged to wipe out the booke; he, to make sure worke wiped out the Bible and the hand too; and so in mending the fault, hee maymed the picture.

This is the effect of praeter-naturall heate, to make of a remedie, a disease. Thus whiles they dreame, that Babilon stands vponupon Ceremonies, they offer to race the foundations of Ierusalem it selfe. Well this Balme of Gods word, if their sicke soules would apply it, might coole this vngentle heate of their liuers. For it serues not onelyonly to inkindle heate of z…ale in the ouer-cold heart, but to refrigerate the preposterous feruour in the fiery-hote. This is the sauing Balme, that scoures away the obstructions in the Liuer, and preuents the dropsie. For the dropsie is nothing else, saith the Philosopher, but the errour of the digesti…e vertue in the hollownesse of the Liuer. Some hauehave such hollownes p. 306in their zeale, whiles they pr…tend holinesse of zeale; (as was in the yron hornes of that false prophet Zedekiah) that for want of applying this Balme, 1 King 22.11.1 Kgs 22:11they are sicke of the dropsie of hipocrisie.

Innumerable are the vses of Balme, if wee giuegive credit to Phisitians, vel potum, vel inunctum. It strengthens the nerues, it excites and cherisheth the natiue heate in any part, it succoureth the paraliticke, and delayeth the fury of convulsions, &c. And last of all, is the most soueragine help, either to greene wounds, or to inueterate vlcers. These, all these, and more then euer was vntruely fained, or truely performed by the Balsame to the body; is spiritually fulfilled in this happy, heauenly, and true intrinsique Balme, Gods word. It heales the sores of the conscience, which either originall or actuall sinne hauehave made in it. It keepes the greene wound, (which sorrow for sinne cuts in the hart) from ranckling the soule to death. This is that Balsame tree, that hath fructum vberrimum, vsum saluberrimum, plenteous fruit, profitable vse: and is, in a word, both a preseruatiue against, and a restoratiue from all dangers to a beleeuing Christian. It is not onelyonly Phisicke, but health it selfe; and hath more vertue, sauing vertue, validitie of sauing vertue, then the tongues of men and Angels can euer sufficiently describe.

You hauehave heere the similitudes. Heare one or two discrepancies of this naturall and supernatural Balmes. For as no Metaphore should of necessitie runne like a Coach on foure wheeles, when to goe, like a man, on two sound legges is sufficient; so eart…ly things compared with heauenly, must looke to fall more short, then Linus of Hercules, the shrub of the Cedar, or the lowest Mole-banke of the highest Pyramides.

1. This earthly Balme cannot preserue the body of it selfe, but by the accession of the spirituall Balme. p. 307Euen Angels food (so called, not because they made it, but because they ministred it) cannot nourish without Gods word of blessing. aa1 Tim. 4.4.5.1 Tim 4:41 Tim 4:5For eueryevery creature of God is good, and nothing to be refused, if it be receiued with thanksgiuing: for it is sanctified by the word of God and prayer. If the merciemercy of God be not on our sustenance, we may dye with meate in our mouthes, like the Israelites. If his prouidentiall goodnesse with-hold the vertue, were our garments as costly as the Ephod of Aaron, there is no benefit in them. When many are sicke, they trust to the Phisitians, as bb2 Chro. 1….122 Chr 1:12Asa, or to this Balme, fastning their eyes and hopes on that: whereas Balme, with the destitution of Gods blessing, doth as much good, as a branch of hearbe-Iohn in our Pottage. Nature it selfe declines her ordinary working, when Gods reuocation hath chidden it. The word without Balme can cure; not the best Balme without the word.

2. So this naturall Balme, when the blessing of the word is euen added to it, can (at vtmost) but keepe the body liuing, till the life… taper be burnt out: or after death, giuegive a short and insensible preseruation to it, in the sarcophagall graue. But this Balme giues life after death; life against death, life without death. ccIoh. 6.68.John 6:68To whom shall we goe? Lord, thou hast the words of eternall life. The Apostle doth so sound it, the Saints in Heauen hauehave so found it, and we, if we beleeue it, if we receiue it, shall perceiue it, to be the word of life. Lib. 1. de Doct. Channa. cap. 31.And as Augustine of God, Omne bonum nostrum vel ipse, vel ab ipso: All our good is either God, or from God: so all our ordinary meanes of good from God is vel verbum, vel de verbo, either the word, or by the word.

The Prophet deriues the Balme from the Mount Gilead; demaunding, if Gilead be without Balme. Obseru.It seemes, that Gilead was an aromaticall place, and is reckoned by some among the Mountaines of spice. It is p. 308called in some places of Scripture Galaad; and by an easie varying of the points in the Hebrew writing, Gilead. Gen. 31.Gen 31This Mountaine was at first so called by Iacob, by reason of that solemne Couenant, which hee there made with his Father in law, pursuing Laban. Though it be called Mount Gilead, before in the chapter. ver. 21.23.25. He set his face toward Mount Gilead, &c. Yet it is by anticipation; spoken rather as the hill was called when the Historie was written by Moses, then as it was saluted and ascended by Iacob: who abode in it, till Laban ouer-tooke him; where the pacified Father and the departing Sonne made their Couenant. ddVer. 47.Laban called it I…gar-Sahadutha: but Iacob called it Galeed. It signifies a heape of witnesse, a name imposed by occasion of the heape of stones, pitched for the league betweene them. eeVer. 48.La…an said, this heap… is a witnesse betweene mee and thee this day. Therefore was the name of it called Galeed. There was one Gilead, sonne of Machir, sonne of Manasseh; of whom, because it is said, that Numb. 26.29Num 26:29Machir begat Gilead: and of Gilead …me the family of th… Gileadites; some ascribe the attribution of this name to Mount Gilead. This appeares. Num. 32.39 40 read it.Num 32:39But this Mount had the name, long before the sonne of Machir was borne. We read of it, that it was. 1. a great mountaine. 2. fruitfull. 3. full of Cities. 4. abounding with Spices.

1. It was a great Mountaine; the greatest of all beyond Iordan, in length fifty miles. But as it ranne along by other Coasts, it receiued diuers names. From Arnon to the Citie Cedar, it is called Gilead. From thence to Bozra, it is named Seir; and after, Hermon: so reaching to Damascus, it is ioyned to Libanus. So Hierome conceiteth on those words of God vntounto the Kings house of Iudah. ggIer. 22.6.Jer 22:6Thou art Gilead vntounto me, and the head of Lebanon: that therefore Lebanon is the beginning of Gilead.

p. 3092. Fruitfull, abounding with great varieti… of necessarie… and delights; yeelding both pleasure and profit. This eueryevery part and corner thereof afforded, euen as farre as Mount S…ir, which the Edomites, the generation of Esau, chose for a voluptuous habitation. This the children of Reuben, and the children of Gad, and halfe the Tribe of Manasseh, when they saw hhNumb. 32.1.Num 32:1the land of Gilead, that the place was a place for cat…ell, desired of Moses, and of the Princes of the Congregation, that they might possesse it: for it is a land for cattell, and thy seruants hauehave cattell. The condition, that Moses required, be…ng by them graunted, that they should goe armed with their brethren, till the expulsion of their enemies had giuen them a quiet seate in Canaan. iiV…r. 26. Iosh. 1.12.13.Josh 1:12Josh 1:13Thy seruan…s will doe as my Lord commandeth. On…ly our little ones, our wi…es, our flockes, and all our cattell shall be in tho Cities of Gilead. The fertillitie of Gilead contented them, though with the separation of Iordan from their brethren. Our Sauiour describing the beautie of his Spouse kkCant. 4 1.2.Song 4:1Song 4:2Behold, thou art faire, my LoueLove, behold thou art faire (inwardly faire with the gifts of his spirit, and outwardly faire in her comely administration and gouernment:) Thou hast Doues eyes within thy lockes, (thy eyes of vnderstanding being full of puritie, chastitie, simplicitie) hee addes withall, that her haire (her gracious profession, and appendances of expedient ornaments▪ are as comely to behold) as a Flocke of well-fed Goates, grasing and appearing on the fruitfull hills of Gilead. Which made them so pregnant, that like a Flocke of sheepe, eueryevery one brings out Twinnes, and none is barren among them. The same pra…se is redoubled by Christ, chap. 6. &c.Cant. 4.5 6.Song 4:5

3. It was full of Cities; a place so fertile, that it was full of Inhabitants. …lair the Gileaedit…, who iudged Israel, had thirty sonnes, that rode on thirty Asse-Colts, and they had thirty Cities, llIudg. 10.4.Judg 10:4which are called Hau…th-…ai… vntounto this p. 310day, which are in the land of Gilead. It was as populous as fructuous; and at once blessed with pregnancie both of fruits for the people, and of people for the fruits. It was before Israel conqu…red it, in the dominion of the mmNumb. 32.39Num 32:39Amorit…s; and more specially, of Og king of nnDeut. 3.10.Deut 3:10Bashan, that remained of the remnant of the Giants: whose bedsted was a bedsted of yron; nine cubites long, and foure cubites broad, after the cubite of a man. It was not onelyonly full of strength in it selfe, but guarded with Cities in the plaine. ooDeut. 3.10.Deut 3:10All the Cities of the plaine, and all Gilead, and all Bashan, &c. So the Inheritance of Gad is reckoned by Iosuah. ppIoshu. 13.25.Their coast was lazer, and all the Cities of Gil…ad. It appeares then that Gilead was full of Cities. So blessed, as if the Heauens had made a Couenant of good vntounto it, as Iacob did erst with Laban vponupon it. A hill of witnesse indeede, for it really testified Gods merciemercy to Israel. God calls it his owne. qqPsal. 108.8.Ps 108:8Gilead is mine, Manasseh i… mine. The principall or first name of Kingdome, that vsurping I…bosheth was by Abner crowned ouer, was Gilead. rr1 Sam. 2.9.1 Sam 2:9And hee made him King ouer Gilead, and ouer the Ashurites, &c.

4. It was (lastly) a Mountaine of Spices; and many Strangers resorted thither for that Merchandise. Euen when the malicious brethren, hauing throwne innocent Ioseph into the pit, sate downe (in a secure neglectfulnesse) to eate bread: ssGen. 37.25.Gen 37:25Behold (surely the Lord sent and directed) a company of Ishmaelites came from Gilead, with their Camels, bearing Spicery, and Balme, and Myrrhe. By which it appeares to be mons aromatum, a hill of Sp…ces. Therefore God here; Is there no Balme at Gilead?

Obseru.The Iew…s were neer… to Gilead; it was but on the other side of Iordan. The fetching ouer their Merchandise was no long nor dangerous voyage. Yet was this spirituall Balme neerer to them: it lay like Manna at p. 311their dores. Venit ad limina virtus. The Kingdome of Heauen is among you, saith Christ. There needed no great iourney for naturall Phisicke, but lesse for spirituall comfort. Behold, God himselfe giues his vocall answeres betweene the Cherubins. Yet alas! as it was once iustly prouerb'd on the Monkes, and such spirituall, or rather carnall Couents, in that night of Popery: that the neerer they were to the Church, the further from God. So it was euen verefied of the Iewes; that by how much they were of all next to the Sanctuary, by so much of all remotest from sanctitie. And therefore, he that once said, aaPsal 60.7.Ps 60:7Gilead is mine, and of the Temple in Iuda, bbIer. 7.10.Jer 7:10this is my house, called by my name; afterward left both the hill of Gilead, and the Mount Syon, and the holy Sanctuary, a pray to the Romanes; who left not a stone vponupon a stone, to testifie th… ruines of it, or for succeeding ages to say, This was the Temple of God. Thus saith the Prophet Hosea: ccHos. 6.8.Hos 6:8Gilead is a Citie of them that worke iniquitie, and is polluted with blood. Therefore God turned that ddPsal. 107.34.Ps 107:34fruitfull Land into barrennesse, for the wickednesse of them …hat dwelt therein. For not content with the fertillitie of their soile, they manured it with blood, saith the Prophet. Hence no maruell, if it became at last, like the cu…sed ee2 Sam. 1.21.2 Sam 1:21Mountaines of Gilboah, that drunke the blood of Saul and Ionathan.

You hauehave heard the Balme: the next subiect that offers it selfe to our speech, is the Phisitians. Is there no Balme at Gilead? is there no Phisitians there? The Prophets are allegorically called Phisitians, as the word is Balme. So are the Ministers of the Gospell, in due measure, in their place. To speake properly and fully, Christ is our onelyonly Phisitian, and wee are but his Ministers, bound to apply his sauing Phisicke to the sickly soules of his people. It is he onelyonly, that cures the carkasse, the conscience.

p. 3121. No Phisitian can heale the body without him The ffMark. 5 26.Mark 5:26Woman with the bloudy issue was not bettered (by her Phisitians, though she had emptied all her substance into their purses) till Christ vndertooke her cure. The ggMath 8.3.Matt 8:3Leper, in the 8. of Mathew, was as hopelesse, as haplesse, till hee met with this Phisitian; and then the least touch of his …inger healed him. Phisitians deale often, not by extracting, but protracting the disease: making rather diseases for their cure, then cures for diseases: prolonging our sicknesses by Art, which Nature, or rather natures defect hath not made so tedious. Therefore as one saith wittily, the best Phisicke is to take no Phisicke: or as another boldly; our new Phisicke is worse then our old sicknesse. But when our diseases be committed to this heauenly Doctour, and hee is pleased to take them in hand, our venture is without all peraduenture, wee shall be healed. The least touch of his finger, the least breath of his mouth, can cast out the euill in vsus, that can cast out the diuell in vsus, he can, hee will cure vsus.

2. No Minister, can heale the Conscience, where Christ hath not giuen a blessing to it. Otherwise he may lament with the Prophet. hhEsa. 49 4.Isa 49:4I hauehave laboured in vaine, I hauehave spent my strength for nought. Or as the Apostle▪ I hauehave fished all night, and caught nothing: yet at thy command, &c. iiCor. 3.5.6.Who then is Paul? or who is Apollo? but Ministers, by whom …ee belieued, …uen as the Lord gaue to eueryevery man. I hauehave planted, Apollo watered, but GOD gaue the increase. If any be blinde, Hee is the Oculist: if any be lame, He sets the Bon…s: if any be wounded, Hee is the Chirurgion: if any be sicke, Hee is the Phisitian.

They write of the Indian Phisitians, that they cure the wound by sucking the poison. Christ heales after a manner (I know not whither more) louing and strange; by taking the disease vponupon himselfe. kk1 Pet. 2.24.1 Pet 2:24Who his owne sel…e p. 313bare our sinnes in his owne body on the tree. llEsa. 53.5.6.Isa 53:5Isa 53:6He was wounded for our transgressions, hee was bruised for our iniquities▪ and with his stripes we are healed. And the Lord hath laid on him the iniquitie of vsus all. As the mmLeu. 16.22.Lev 16:22scape-goa…e was said to beare vponupon him the sinnes of Israell: so saith the Prophet of his antytipe Christ; morbos portauit nostros, nnEsay. 53.4.Isa 53:4hee hath borne our griefes: too vnsupportable a burthen for our shoulders; able to sincke vsus downe to hell, as they did Caine and Iudas, if they had beene imposed. Tulit Iesus. Christ carried our sorrowes. Neuer was such a Phisitian, that changed healths with his sicke Patient. But H…e was humbled for vsus. Mans maker is made man, the worlds succourer takes sucke, the Bread is hungry, the Fountaine thirsty, the Light sleepy, the Way weary, the Truth accused, the Iudge condemned. Health it selfe is become sicke, nay dead, for our saluation. For mans sake (such was our weaknesse) Christ descended, (such was his kindnesse) tooke one him to cure vsus (such was his goodnesse) and performed it, (such was his greatnesse.) It was not Abanah nor Pharphar, nor all the riuers of Damascus, not the water of Iordan, though bathing in it 70. times, not Iobs …now-water, nor Dauids water of Isope, not the poole of Bethesda, though stirred with a thousand Angels, that was able to wash vsus cleane. OnelyOnly fusus sanguis Medici, factum medicamentum phrenetici: the bloud of the Physitian is spilt, that it may become a medicine of saluation to all beleeuers. This is the Pelican, that preserues her young with her own blood. This is the Goat, that with his warme gore breakes the adamants of our harts. This is ooIoh. 1.29.John 1:29that lambe of God, that with his owne blood, takes away the sinnes of the world. When the Oracle had told the king of Athens, that himselfe must dye in the battaile, or his whole army perish; Codrus (then King) neuer stucke at it, but obtruded his owne life into the …awes of ineuitable p. 314death, that hee might saue his peoples. The King of heauen wa… more freely willing to lay downe his, for the …edemption of his Saints, when the eternall decree of God had propounded him the choise. Is there no means to recouer the sicke world, but I must dye, that it may liue? then take my life, quoth Life it selfe. Thus ppAugust.pro me doluit, qui non habuit, quod pro se doleret: He was made sicke for me, that I might be made sound in him.

This then is our Phisitian in whom alone is sauing health. As Sybilla sung of him.

foreign.

Virginij partus, magnoque aequaeua Parenti

Progenies, superas coeli quae missa per auras,

Antiquam generis labem mortalibus aegris

Abluit, obstructi que viam patefecit Olympi.

Hee wrought all things with his word, and healed eueryevery disease with his power. To Him let vsus resort, confessing our sores, our sorrowes. qqMath 9.12.Matt 9:12They that be whole neede not a Phisition, but they that are sicke. rrPsal. 107.17.18.19.Ps 107:17Ps 107:18Ps 107:19Foolish m…n, because of their iniquities, are afflicted: that their soule abhorreth all manner of meate, and th…y draw neere to the …ates of death. Yet they cry vntounto this Phisitian, and hee deliuers them from their d…stresse. So hee hath promised in the Testament both of his Law, and of his Gospell. ss50.15.Call on mee in the day of trouble, and I will deliuer thee. ttMath. 11.28.Matt 11:28Come to mee all that are l…den, and I will giuegive you rest. There neuer went sorrowfull Beggar from his doore without a… Almes. No maruell, if hee be not cured, that is op…nionated of his owne health. They say, that the Te…ch is the Phisitian of Fishes; and they being hurt come to him for cure. All the Fishes that are caught in the Net of the Gospell come to Christ, who is the King of Phisitians, and the Phisitian of Kings. Come then to Him, beloued, not as p. 315to a Master in name onelyonly, as the Lawyer. Matth. 22.36.Matt 22:36Matth. 22. but as to a Sauiour indeed, as the Leaper. Matth. 8. Lord, Matth. 8.2.Matt 8:2if thou wilt, thou canst make me cleane. Non ta…quam ad Dominum titularem, sed tanquam ad Dominum tutelarem: as one ellegantly.

Ministers are Phisitians vnderunder Christ; sent onelyonly with his Phisicke in their hands, and taught to appl… it to our necessities. Neither the Phisitian of the bodie, nor of the soule can heale, by any vertue inherent in, or deriued from themselues. We must take all out of Gods warehouse. God hath a double Boxe of Nature, of Grace: as man hath a double sicknesse, of …lesh, of spirit.

1. The first boxe is mentioned. Ecclus. 38. aaEcclus 38.4.Sir 38:4The Lord hath created medicines out of the earth, and hee that is wise will not abhorre them. God hath not scanted earth of drugges and mineralls, the simples of Phisicke for such as tread on it. And howsoeuer our vanitie in health transport our thoughts, earth hath no more precious thing in it, then (as sustenance to preserue, so) medicine to restore vsus. You that hauehave digged into the entralls of the dead earth, and not spared the bowels of the liuing earth, the poore, for riches: You that hauehave set that at your heart, which was cast downe at the bbAct. 4.35.Acts 4:35Apostles feete, Money; as fit onelyonly for sanctified men to tread vponupon in contempt: You that hauehave neglected heauen, which God hath made your more glorious feeling, and richly stuck it, like a bright Canopy, with burning lights; and doted on your pauement, made onelyonly for your feete to tread vponupon; fixing your eyes and thoughts on that, which God hath indisposed to be your obiect: for mans countenance is erect, lessoning his soule to a iust and holy aspiration: You that hauehave put so faire for the Philosophers stone, that you hauehave endeuoured to sublimate it out of poore mens bones, ground to powder by p. 316your oppressions: You that hauehave buried your Gods, so soone as you had found them out, as Rah…l did Labans in the Litter, and sit downe with rest on them, saying to the Wedge, ccIob. 31.24.Job 31:24Thou ar… my con…dence. When your heads ake, dissolue your gold, and …rinke it; wallow your crasie carkasse in your siluer; wrap it in perfumes and silkes, and try what ease it will a…ford you. Will not a silly and contemptible weede, prepared by a skilfull Phisitian giuegive you more comfort? Doth not the common ayre, which you receiue in, and breath out againe, refresh you better? How eager are our desires of superfluities, how neglectfull of necessaries? This boxe of treasures hath God giuen vsus, and indued some with knowledge to minister them; least our ignorance might not rather preiudice, the… succour our healths. No Phisitian then cures of himselfe; no more then the hand feedes the mouth. The meate doth the one, the medicine doth the other; though the Phisitian and the hand be vnspared instruments to their seuerall purposes. Thus God relieues our health …rom the Boxe of Nature.

2. The other Boxe is Grace; whence the Diuine draweth out sundry remedies for our d…seases of soule. This is not so common, as that of Nature. Once one Nation had it of all the world, now all the world rather then that Nation. But it is certaine, they hauehave it onelyonly, to whom the Gospell is preached. It is indeede denied to none, that doe not denie their faith to it. ddIoh. 1.29.John 1:29Christ is that Lambe, that takes away foreign: the sinne of the world. But many want t…e Phisitians to teach and apply this. eeRom. 10.15.Rom 10:15And how shall they preach, except they be sent? Now, where these Phisitians are, is the people healed by any vertue de…ued from them? Is it the Perfumer that giues such sweet odours, or his perfumes? ffAct. 3.12.Acts 3:12Why looke ye so earnestly on vsus, as p. 317though by our owne power or holinesse w… had made this man to walke? ggChap. 4.10.Be it knowne to you all, that by the name of Iesus Christ of Nazareth doth this man stand whole before you. Therefore, saith S. Paul, concluding this Doctrine so throughly handled, hh1 Cor. 3.21. &c.1 Cor 3:21Let no man glory in men, for all things are yours, whither Paul &c. all are yours, and ye are Christs, and Christ is Gods. It is the tidings we bring, that saues you, not our persons. Moses, that gaue the Law, could not frame his owne hea…t to the obedience of it. It lyes not in our power to beget faith in our owne soules. The heart of the King is in the hands of God, as are the waters in the South. The soules of all, Prince and people, Prophets and Nazarites, Preachers and hearers, learned and ignorant, are conuerted by God, by whom they were created. It was the voyce euen of a Prophet: Turne vsus, oh Lord, and so shall we be turned.

This consideration may serue to humble our harts,Vse. whom God hath trusted with the dispensation of his Oracles. It is a sacrilegious sinne, for any spirituall Phisitian, to ascribe Gods doing to his owne saying; and to make H…s glory cleaue to earthen fingers. As Menecrates, a naturall one, wrote in a certaine Epistle to Philip of Macedon. Thou art King of Macedon, I of Phisicke. It lyes in thy power to take health and life from men, in mine to giuegive it. So monstrous was his pride, yet so applauded by the besotted Citizens, that he marched with a traine of Gods after him. One in the habite of Hercules, another of Mercurie, a third in the forme of Apollo: whilst himselfe, like Iupiter, walked with a purple robe, a Crowne of gold, and a Scepter; boasting, that by his Art, hee could breath life into men. Foolish clay! hee could not preserue himselfe from mouldring to dust. Ostentation in a spirituall Phisitian is worse, by how much our profession teacheth vsus to be more humble. It is a high climbing pride in any p. 318Pharise, and iniurious to the Throne of God, to arrogate to himselfe a conuerting power. As in the fable, the Flye sitting on the Coach-wheele at the games of Olympus, gaue out, that it was she, which made so great a dust. Or as that malecontent in a deepe melancholy, who hearing the wi…des blow furiously, thought it was onelyonly his breath, which made all that blustring. It is God onelyonly, that can turne the heart, and tune the tongue, heale the body, and helpe the soule. Let the Instruments hauehave iust respect, God alone the praise. iiEcclus. 38.1.Sir 38:1Honour the Phisitian with the honour due vntounto him: for the Lord hath created him. And kk1 Tim. 5.17.1 Tim 5:17count the well-ruling Elders worthie of double honour. But let God be glorified, as the Author of all, aboue all, for all.

It hath pleased God to call his Ministers by this title, Phisitians: many duties hence accrew to our instruction. I cannot, I neede not, dwell much on them. For eueryevery one can lesson vsus, that will not be lesson'd by vsus. Not that wee refuse knowledge from any lips; since nothing can be said well, but by Gods spirit: who sometimes reproues a Ionas by a Marriner; a Peter by a silly Damosell, a Balaam by an Asse. But because they, whose lips God hath seasoned, sealed to preserue knowledge, are held contemptible; and their feete foule, that bring the fairest message. So the franticke Patient beates the Medicine about his eares that brings it. The Prophets would hauehave cured Ierusalem, behold Ierusalem killet… them. You kill vsus still; though not in our naturall, yet in our ciuill life, our reputation. Wee feele not your murtherings, but your murmurings. Ishmaels tongue made him a Persecutor, as well as Esau's hands. OnelyOnly our God comforts vsus, as hee did Samuel: They hauehave not cast thee away, but they hauehave cast mee away, saith the Lord. A word or two therefore concerning their care of your cure.

p. 3191. The Phisitian must apply himselfe to the nature of his Patient: so the Minister to the disposition of his hearer: leading the gentle, and drawing the refractarie; winning some with louelove, and pulling others out of the fire, llIude. 22.23.hauing compassion on some, and sauing others with feare. Medicamenti dosis pro coeli et soli natura mutanda. The prescription of the Medicine must be diuersified, according to the nature of the soile and the ayre. Hee shall neuer cure mens consciences, that lookes not to their affections; making a difference. Paul testifieth of himselfe. mm1 Cor. 9.20.22.1 Cor 9:201 Cor 9:22I became to the Iewes as a Iew, &c. to the weake, as weake; that I might saue the weake: I am made all things to all men, that by all meanes I might saue some. We must vary our speech to their weake vnderstandings, Iudgement to whom iudgement, merciemercy to whom merciemercy belongs.

And you, Beloued, must also apply your selues to vsus; not scorning your owne Preacher, and running with itching eares to others; delighting rather in the varietie of Teachers, then in the veritie of Doctrines. It fares with Ministers as with Fish, none so welcome, as the new come. S…t aside preiudice. The meanest Preacher, whom God hath sent you, can shew you that, which if you obediently follow, shall effectually saue your soul…s. The word is powerfull, what instrument so e…er brings it: and Gods strength is made manifest in our wea…nesse. Heare all, despise none. And as we are bound to nnAct. 20.28.Acts 20:28…eede that Flo…ke, whereof the holy Ghost hath m…de v… ouer-…eers: so doe you content your selues with that Pastour, whom God hath se…t to feede you. Factions hauehave thus beene …ndled, (and how hardly are they exti…guished?) whiles one is for Pa…l, another for Apol…os, a third for Ceph…s: or rather (for these preserued one A…alogie of truth in their Doctrine, and onelyonly differed in plainenesse and eloquence of speech) p. 320when some are for Cephas, and others for Caiaphas; some for Apostles, and other for Apostates; some for sincere Preachers, others for Schismaticall Sectaries. Thus o…seruing rather the diuersitie of Instructours, then the vnitie of Truth ▪ there arise, in the end, as many mindes as men, as many Sects as Cities, as many Gospels as Gossips.

2. The Phisitian must not commit his Patients health to the Apothecarie. God hath trusted thee with his peoples welfare, whom he hath purchased with his owne blood; thou must not be at thy man, and impose all on him. It was the reason, that the Romanes Horse was so ill tended, himselfe so well. Ego curo meipsum, Statius verò equum. I looke to my selfe, but my man lookes to my Horse. The like reason, sometimes, makes fat Shepheards, and leane Flockes. God hath placed vsus, as Mothers to ooG…l. 4.19.beare children vntounto him: now as we must not be barren, and bring forth none; so we must not, when we hauehave them, put them forth to nurse. It is not more vnkinde in a naturall, then vnnaturall in a spirituall M…ther. There is a necessarie vse of the Apothecarie, s… of the Reader. Hee that digges the ground is not to be de…p…sed, though a more exquisite Gardiner drawes the knot. But it is dangerous to trust all on him, and doe Gods businesse by an Attourney. God hath giuen thee the milke, that thou shouldest feede his Sheepe, and not put them ouer to an hireling: who suffers the ppIoh. 10.12.John 10:12Wol…e to enter, and teare the Lambs, neuer breaking his sleepe for the matter. Not but that preaching may yeeld to a more weightie dispensation. When the vaunts of some hereticall Goliah shall draw vsus forth to encounter him with our Pennes, against whom wee cannot draw the sword of our tonges: vvhen the greater businesse of Gods Church shall warrant our non-residence to the inferiour: p. 321when one is called from being a Mariner, and running about, to the office of a Pilot, to sit still at the helme: then and vponupon these grounds, wee may be tollerated, by another Phisitian to serue our Cures; (for so I finde our qqCures.charges, not without allusion to this metaphor, called:) a Phisitian, I say, that is a skilfull Diuine; not an illiterate Apothecarie, an insufficient Reader. That meere reading of the Scriptures hath, and may saue soules, who euer doubted? But that Preaching with Reading is more effectuall, can it be denyed? Oh then▪ that any of the Sonnes of the Prophets, whom God hath blessed with knowledge of his heauenly Phisicke, should sit downe on the chaire of securitie, or shut themselues in the cels of obscuritie, or chamber themselues perpetually in a Colledge, or grase on the priuate commons of one mans beneuolence (as Micah had his Leuite to himselfe) whiles their gifts are not communicated to the Church of God.

EueryEvery spirituall Phisitian must keepe his right vbi. It is well obserued by Aretius, Aret▪ in Math. 4.18.Matt 4:18vponupon the occasionall calling of Peter and Andrew, when they were fishing: that God is wont to blesse men especially, when they are busied in their proper element: working, as the Father charged his Sonne, in his Vineyard. rrMath. 21.28.Matt 21:28Not in the wildernesse of the world, nor in the Labyrinth of Lusts, nor in the field of Couetousnesse, nor in the house of securitie, much lesse in the chamber of Wantonnes, or in the Tauerne of drunkennesse, or theater of lewdnes, but in Gods Vineyard, their general or particular calling. Our vocations must be kept and followed; not making our selues Magistrates in forraine common-wealths, Bishops in others diocesses, scalding our lips in our neighbours pottage. When those Shepheards heard the first glad tydings of Christ, they were ssLuke 2.8.Luke 2:8attending their flockes by night in the field. Saul going honestly about his Fathers p. 322businesse, met with a Kingdome. And Dauid was at the folds, when Samuell came with the holy oyle. We say

Pluribus intentus, minus est ad singula sensus. and

H…rat.Miles …quis, Piscator aquis, &c. Quod medicorum est

Promittunt m…dici, tractant fabrilia fabri.

Let none prescribe Phisick, but practitioners in that facultie: none plead at the barre, but Lawyers Let the Shooe-maker looke to his boot, the Fisher to his boat, the Scholler to his booke. The Husbandman in foro, the Minister in choro,

Omnia cum facias miraris …ur facias nil?

Marul. Epig. Lib. 3.Pos…hume, remsolam qui facit, ille facit.

He that would comprehend all things, apprehends nothing. As hee that comes to a Corne-heape, the more hee opens his hand to take, the lesse hee graspeth, the lesse hee holdeth. Who would in omnibus aliquid, shall in toto nihil scire. When a man couets to be a Doctor in all Arts, hee lightly proues a dunce in many. Let the naturall Phisitian apply his ministring, the spirituall his Ministerie. August.Quid enim in Theatro renunciator turpium, &c. The idle sports of the Theater, the wicked crafts in the Market, the gallant braueries of the Court, must not hinder vsus, either to say Seruice in the Temple, or to doe seruice for the Temple. Clericus in opido, piscis in arido, as I hauehave read. Rather, from the words of that Father, if it be Gods will that when Christ comes to iudgement, inveniat me vel precantem vel praedicantem, hee may finde me either praying, or preaching his holy word.

Well, wee hauehave eueryevery one our owne cures; let vsus attend them. Let vsus not take and keepe liuings of an hundred, or two hundred pound a yeere, and allow a poore Curate (to supply the voluntary negligence of our non-residence) eight, or (perhaps somewhat bountifully) ten pounds yeerely: scarce enough to maintaine his body, not a doyt for his study. He spoke p. 323sharply, (not vntruly) that called this vsurie, and terrible vsurie. Others take but tenn… in the hundred, these take a hundred for tenne. What say you to those, that vndertake two, three, or foure great Cures, and Phisicke them all by Atturneyes! These Phisitians louelove not their Patients, nor Christ himselfe; as hee taught Peter: which S. Bernard thus comments on. Vnlesse thy conscience beare thee witnesse, Serm 76. in Can…. Nisi per…i…ente conscientia, quò… me ames, et valdè ames, nequaquàm suscipias curam han….that thou louest me exceeding much, that is, plus quam tua, plus quàm tuos, plus quàm te, More then thy goods, more then thy friends, more then thy selfe, thou art not worthy to vndertake this Office. God hath made vsus superintendents of our charges, and bound vsus, (as Paul adiured Timothie, aa2 Tim. 4.1.2.2 Tim 4:12 Tim 4:2I charge thee before God, and the Lord Iesus Christ, who shall iudge the quicke and dead at his appearing) to preach the word, and b…e instant, &c. Many are content vvith presidence, not with residence. bbBern.Ac si victuri essent sine cura, cum peruenerint ad curam. As if they had forgotten all care, when they hauehave gotten a cure. This is not (dispensantis, sed dissipantis officium gerer…) to be a Steward; but a loyterer in Gods family. The Phisitian sleepes in his Studie; the Apothecarie for want of iudgement takes a wrong Medicine, or no Medicine for the sicke. The Pastor is absent, the …ireling (very often) either preacheth idlely, or negligently, or not at all. And thus Gods people ar… not recouered.

3. Phisitians must not deale too much, with that they call blandum medicamentum: which Phisitians thus describe. Blandum dicitur, quod mediocritantum quantitate sumptum, al…um pigrè et benignè mouendo, pauca deijcit. Spirituall Phisitians must beware, how they giuegive these soothing and supple Medicines, which rather confirme the humours, then disperse the tumours, or purge the crudities of sinnes in their Patients. Robustum corpus, multis obs…ruc…ionibus imp…ditum, blanda imbecilla que p. 324medicamenta spernatur. A soule setled, like Moab, on the Lees, or frozen in the dregges of inueterate and obstinate sinnes; is not stirred by faire and flattering Documents. GOD complaines in this Chapter against those. ccVer. 11.They hauehave healed the hurt of the daughter of my people slightly; saying, Peace, peace, when there is no peace. Such are described, ddEzek 13.10.Ezek 13:10Ezek. 13. They hauehave seduced my people, saying, Peace, and there is no peace: and one built vp a wall, and loe, others dawbed it with vntemperd Morter. God giues a terrible and vniuersall threatning. ver. 15.16.Ver. 15. I will accomplish my wrath vponupon the wall, and vponupon them that hauehave dawbed it with vntemperd Morter: and will say vntounto you. The wall is no more, neither they that dawbed it. He proceedes to command Ezekiel, eeVer. 18.to prophecie against the women, that prophecie to Israel. Woe to the women, that sow pillowes to all arme-holes, &c. This is shamefull in a Preacher, to wink at Idolatrie in Bethel, because it is the Kings Chappell; and not to reproue the iniquitie of Gilgal, the Countrey of oppression, because himselfe feeds at an oppresso…rs Table. Some are so weake, that (as Mulieres, quia molliores, et pueri, quia teneri, et ex longo morbo resurgentes, blandioribus egent medicinis) they cannot digest too strong a potion of reproofe. Therefore Kilius.slecte quod est rigidum, foue quod est frigidum, rege quod est deuium. Bend …he refractary, warme the cold, direct the wandring.

I hauehave read in a Phisitian, that among many sophistications of this Balme, sometimes they faine it with water, and then it runnes aboue the water like oyle: sometimes with honey, which is thus perceiued. If you put a drop thereof into milke, it runneth to curdes! When Ministers shall adulterate Gods pure and sacred word, with the honey or oyle of their owne flatteries, and giuegive it to a sicke soule; it is so farre from nourishing, as the sincere milke of the Gospell should p. 325doe; that it curdleth in the stomach, and endangers the conscience worse. It is enough for Phisicke, if it be wholesome. Not pleasant tast, but secret vertue commends Medicines. The Doctrine, that is sweet to flesh and blood, hath iust cause of …spition. It is (without question) harsh to the appetite of either soule or body, that heales either. Not that wee should onelyonly blow a Trumpet of Warre, against opposers; but sometimes, yea often also, pipe MercieMercy and Gospell to those, that will daunce the Measures of obedience. We must preach as well libertie to Captiues, as captiuitie to Libertines: and build an Arke for those that desire saluation, as powre forth a Flood of curses against them that will perish, and open the dore to the penitent knockers, as keepe the gate with a flaming sword in our mouthes against the obstinate. If we harpe somewhat more on the sad string of Iudgement, know that it is, because your sinnes are rifer and riper then your obedient workes. We must free our soules, that we hauehave not administred soothing Sermons, least at once wee flatter and further you in your follies. You are apt enough to deriue authoritie for your sinnes, from our liues; and make our patternes, patrons of your lewdnesse. As I wish that our life were not so bad, so withall, that you would not out-goe, out-doe it, in euill. You goe dangerously farre, whiles you make our weaknesse, a warrant to your presumption. But if you fasten so wickedly on our vices, you shall neuer finde countenance from our voyces. Wee condemne our owne ills, and you for aduenturing your soules to Satan, on so silly aduantage. Stand forth, and testifie against vsus: Did we euer spare your vsuries, depopulations, malice, fraudes, ebrietie, pride, swearing, contempt of holy things and duties? Could any Pharise euer tye our tongues with the strings of Iudas purse; p. 326and charme our conniuence or silence with giftes? Wretched men, if there be any such, guilty of so palpable adulation; qui purpuram, magis quàm deum colunt. Call them your owne common slaues, not Gods seruants; that to gaine your least fauours, are fauourable to your greatest sinnes; and whilst they winne your credites, loose your soules.

We must follow our Master, who gaue vsus a Commission, and giues vsus direction to performe it. Hee came, once with ggLuk 24.36.Luke 24:36pax vobis, peace be vntounto you: at another time with vae vobis, hhMatth. 23 13.Matt 23:13woe be vntounto you. We must be like him, (who was that good Samaritane) putting into your wounds, as well the searching wine of reprehension to eate out the dead flesh, as the oyle of consolation, to cheare your spirits. Sometimes with Ieremies iiIer. 23.29.Jer 23:29Hammer, bruising your strength of wickednesse; though here with Ieremies Balme, binding vp your broken hearts.

And for you, my Brethren, know that the things which cure you, doe not euermore please you. LoueLove not your palates aboue your soules. Thou lyest sicke of a bodily disease, and callest on the Phisitian, not for well relished, but healthfull Potions: thou receiuest them spight of thy abhorring stomach, and being cured, both thankest and rewardest him. Thy soule is sicke: God thy b…st Phisitian (vnsent to) sends thee Phisicke, perhaps the bitter Pils of affliction, or sharpe prescripts of repentance by his word: tho… loathest the sauour, and wilt rather hazard thy soule, then offend thy flesh; and when thou shouldest thanke, grumblest at the Phisitian. So farre inferiour is our louelove of the soule, to that of our bodie; that …or the one, wee had rather vndergoe any paynes then death; for the other, wee rather chuse a wilfull sicknesse, then a harsh remedie.

p. 327GiueGive then your Physitian leaue to fit and apply his medicines: and doe not you teach him to teach you. Leaue your olde adiuration to your too obsequious Chaplens (if there be any such yet remayning) Loquimini placentia. kkEsa. 30.10.11.Isa 30:10Isa 30:11Prophecie not vntounto vsus right things: speake vntounto vsus smooth things, prophecie deceits. Get you out of the way, &c. Threaten your Priests no longer with suits and quereles, and expulsions, from their poore Vineyards, which you hauehave erst robbed, because they bring you sowre grapes, sharpe wine of reproofes. Doe not colour all your malice against them, with the imputation of ill life to them, when you are, indeede, onelyonly fretted with their iust reprehension of your impieties. Barre not the freedome of their tongues, by tying them to conditions, this you shall say, and this not say, on paine of my displeasure. (You may preach against sinnes, but not meddle with the Pope; or you may inueigh against Rome & Idolatrie, so you touch not at my Herodias; or you may taxe Lust, so you let mee alone for Nabaoths Vineyard.) As if the Gospell might bee preached with your limitations: and forsaking the holy Ghost, wee must come to fetch direction from your lippes. Ionas spared not Great Niniueh, nor the great King of Great Niniueh: why should we spare your sinnes, that would saue your soules! You will louelove vsus the better, when you once louelove your selues better. If any gaine were more valuable, then that of godlines: or any means more auailable, then spirituall Physicke, to your saluations, we would hearken to it and you. He that is wisest, hath taught vsus it, we are rebels, if we not obey it. Your exulcerated sores cannot bee healed with incarnatiue salues.

4. Spirituall Phisitians (no lesse then the Secretaries of Nature) must hauehave knowledge and Art. Empirickes endanger not more bodies, then ideotish Priests soules. p. 328He that cannot powre healthfull moisture, and iuyce of life into the gasping spirit; and fill the veines, that affliction hath emptied; deserues not the name of a spirituall Phisitian. Arts hauehave their vse; and humane learning is not to be despised, so long as (like an obedient Hagar) she serues Sara with necessary helpe. OnelyOnly let the Booke of God stand highest in our estimation, as it is in Gods eleuation, and let all the sheaues doe homage to it. But Empirickes cannot brooke Craterus, saith the Prouerbe: sottish Enthusiastes condemne all learning, all premeditation. This is to tye the holy Ghost to a Pen and Inkhorne, &c. They must runne away with their Sermons, as Horses with an emptie Cart. But now, he that wil flie into Gods mysteries with such sicke feathers, shall be found to flagge low with a broken pineon: or soaring too high, without sober direction, endanger himselfe. Barbarisme is grosse in an Orator, Ignorance in a Phisitian, Dulnesse in an Aduocate, rudenesse in a Minister. Christ chose Fishermen, but made them Fishers of men; gaue them a Calling, and vertues for it. Shall therefore any phantasticall spirit thinke, that Christs singular action is our generall patterne? As if men were, the more faul…ie, the more fit; the more silly, the more sufficient. Christ so furnished …is with knowledge and language, that the people llAct. 2.6.Acts 2:6wondred at their wisedome, and mm4.13.knew, or rather acknowledged, that they had beene with Iesus.

It is said of Emperickes, that they hauehave but one medicine for all diseases: if that cure not, they know not how to doe it: but the Scribe instructed for Heauen, and instructing for Heauen, drawes out of his treasure both old and new, which he hath carefully laid vp by his former studie: high points for forward Schollers, easier …essons for those in a lower forme. To children milke; such things as may nourish, not oppresse: aptanon p. 329alta: to the profound,Bern. as Demosthenes said he desired to speake, non modo scripta, sed etiam sculpta, matters of weight and diligence. The truth is, that wee must preach Christ, not our selues: and regard the peoples benefit, more then our owne credite: being content to loose our selues, to winne others to God. And to this purpose is required learning: as a Phisitian is not lesse knowing, because hee giues an easie and common receite to a certaine Patient; but rather out of his iudgement findes that fittest for him. It is no small learning to illustrate obscurities, to cleare the subtilties of the Schoole, to open Gods mysteries to simple vnderstandings, to build vp the weake, and pull downe the confident in their owne strengths. This shall discharge a man from the imputation of illiterature, as well as to preach Riddles and Paradoxes, which the people may admire, not admit; and make that friuolous vse of all, this was a deepe Sermon. Learning is requisite, or thou art but an Empericke. How many Paracelsian Mountebankes hauehave beene the worst diseases to the Common-wealth they liue in; whiles they purge away the good humours, and leaue the bad behinde them? Your Popish Teachers were such ill Purgers, drayning out the good blood of Religion from the vaynes of the Lan…, and powring in feculent corruptions, ridiculous fopperies, Magicall poysons in stead thereof: giuing a Masse for a Communion, an Image for the Bible, Stage-apishnesse for a sober Sermon: allowing either no Scripture, or new Scripture; so suppressing the words, and stifling the sense, that hiding away the gold, they throw their people the bagge.

5. Good Phisitians must not ayme more at their owne wealth, then their Patients health. Indeede the spirituall Labourer is worthie of his hire; but if he labour for hire onelyonly, he may make himselfe merrie with his p. 330reward on earth, Heauen hath none for him. That good is well done, that is done of conscience. The Pastor feedes Christs Sheepe for his owne gaine: the Sheepe are fed; Christ giues him no thankes for his labour. Peter made three manner of Fishings: hee caught Fish for money, Fish with money, Fish without money. The first was his temporall trade, the second a miraculous and singular action, the last his spirituall function. Some are of all these sorts: the worst now is,2 Cor. 12.14.2 Cor 12:14 to …ish for the twentie pence. Pi…cantur vt adipiscantur, non homines, sed hominum. They labour hard to take, not men,Simonem R…mae nemo fuisse negat. Ow. Epigr. but mens. Peters Successours called (Simons Successours not doubted) hauehave so fished this many a hundred yeere, not with the Draw-net of the Gospell, but with the Purse-net of Auarice. There are too many such S…luer-fishers, that angle onelyonly for the tributarie Fish: too many of those Phisitians, that set vp their bills, and offer their seruice and cure, not vvhere the people are sickest, but vvhere they are most liberall. Some will not practise, except they hauehave three or foure Parishes vnderunder their Cure at once: these are Phisitians, not for Church, but Steeples. Some are vvandering Empirickes, that vvhen they come to minister, spend all the time in a cracking ostentation of their Cures, or demonstration of their skill in Pictures and Tables, neuer approuing it to their credulous Patients: These are bragging Phisitians.

Some minister onelyonly opium to their people, and so lull them in their sicke securitie: these are dull Phisitians. Some minister Medicines, not to ease their stomachs of the burden of their sinnes, but to put lightnesse into their braines, sca…ing Religion out of the wits: these are Schismaticall Phisitians. Some minister Antichristian poysons, to breede the plague of Idolatrie p. 331among the people: these are Seminarie Phisitians. Others of this Sect, (liuing from vsus by a Sea-diuision, yet) send ouer venomous prescripts, binding Princes Subiects to Treasons and Homicides: these are deuillish Phisitians. Some will sell their knowledge for a meales meate: these are Table-Phisitians. Some minister in this place, in that place, in eueryevery place, in no place: these are vbiquitary Phisitians. Some minister nothing, but what they gleane from others prescripts, wanting skill to apply it: these are like Phisitians, but are none. Some ring the Changes of opinions, and runne a serpentine course, abiuring now, what yesterday they embraced and warranted, winding from errour to errour, as Dolphins in the water; turning like Fanes on the house-top, with eueryevery new blast of Doctrine; Reedes shaken with eueryevery Gust, (contrarie to that testimonie of Iohn Baptist) these are gadding, madding Phisitians. Some will minister nothing, but what comes next into their heads and hands: these are Enthusiasticall Phisitians. Some againe, I will not say many, practise onelyonly for commoditie, and to purge others wealth into their owne Purses: these are mercenarie Phisitians.

Auarice, saith a graue Diuine, is a sinne in any man, Heresie in a Clergie-man. The Papists hauehave an Order, that professe wilfull pouertie: but some of them professe it so long, till they sweepe all the riches of the Land into their owne Lappes. The Purse is still the White they leuell at; as I hauehave read them described: the Capuchines shooting from the Purse, the Franciscanes ayming wide of it, the Iesuites hitting it patte in the midst. So with long, or (at least) tedious Prayers, as the Pharises, they pray vponupon the poore, and deuoure their houses. Spirituall Phisitians should abhorre such couetous desires. Sunt qui scire volunt, Bern in Cant.vt scientiam suam p. 332vendant, …t turpis quaestus est. They that get knowledge to sell it, make a wretched gaine. Non vitae docent, sed crumenae. Seneca affirmes, that the Common-wealth hath no worse men,S…n lib. 19. Ep. 1… quam qui Philosophi…m, v…l vt …liquod artificium vaenale, didicerunt. Miserable men, that looke to their owne good, more then the Churches; seruing God in their parts, themselues in their hearts; working, like those builders about the Arke, rather for present gaine, then future safetie. But as they desire rather nostra quam nos, so they preserue rather sua quàm se: winning, like Demas, the world, and loosing, like Iud…s, their soules. I hauehave read in the Fable, of a Widdow, that being thicke-sighted, sent to a certaine Phisitian to cure her: he promiseth it to her, and shee to him a summe of money for satisfaction. The Phisitian comes, and applies Medicines, which being bound ouer her eyes, still as he departs, he carries away with him some of her best goods: so continuing her paines and his labour, till hee had robbed the house of her best substance. At last he demanded of her, being now cured, his couenanted pay. Shee looking about her house, and missing her goods, told him that hee had not cured her: for whereas be…ore shee could see some furniture in her house, now shee could perceiue none: shee was erst thicke-sighted, but now poore-blinde. You can apply it without helpe. Well, those spirituall Phisitians are onelyonly good, that propound to themselues no gaine, but to heale the broken, recouer the lost, and bring home the wandring Lambs to the Sheepe-folds of peace; ieoparding a ioynt to saue a sicke conscience; with Moses and Paul, not respecting the losse of themselues, whiles they may replenish the Kingdome of Christ.

These are the Phisitians. It remaines, that I should shew who are the Sicke; for whose cause God hath prepared p. 333Balme, and inspired Physitians with skill to minister it. But the time runnes away so fast, and you are as hasty to bee gone as it; and this subiect is fitter for a whole Sermon, then a conclusion: and lastly, I hauehave euermore declined your molestation by prolixitie; therefore I reserue it to another opportunitie. If you shall iudge this that hath beene spoken, worthy your meditation, (laying it affectionately to your hearts, and producing it effectually in your liues) that God, who gaue me power to begin this worke, will also assist me to finish it: without whom, neither my tongue can vtter, nor your eare receiue any sauing benefite of instruction. A word or two, for exhortation, and then I will leaue in your bosomes, and your selues in the bosome of God. First for vsus, the Physitians, then for you, the Patients, onelyonly so farre as may concerne you in the former point. For vsus.

1. We must administer the meanes of your redresse, which our God hath taught vsus: doing it in dilectione, in delectatione, with louelove, with alacritie. Though it be true, that the thing which perisheth shall perish, and they which are ordayned to aaIoh. 17.12.John 17:12perdition, cannot by vsus bee rescued out of the Wolues iawes. Yet spirituall Physitions must not deny their helpe, lest dum alios perdant, ipsi percant, whiles their silence damnifieth others, it also damneth themselues. bbEzek. 3.17.Ezek 3:17When I say vntounto the wicked, saith the Lord, Thou shalt surely dye, and thou giuest him not warning to saue his life; the same wicked man shall dye in his iniquitie, but his bloud will I require at thine hand. The Physitian knowes, that if the time of his patients life be now determined by God, no art can preserue his taper from going out: yet because hee knowes not Gods hidden purpose, he with-holds not his endeuour. To censure who shall be saued, who damned, is not (ccAug. iudicium luti, sed figuli) the iudgement of the clay, but of the Potter: p. 334ddRom. 9.21.Rom 9:21Who onelyonly hath power, of the same lumpe, to make one vessell to honour, another to dishonour. We know not this, therefore wee cease not to beseech your reconciliation. Nay we are 2. Cor. 5.20.2 Cor 5:20Ambassadors for Christ, as though God doth beseech you by vsus, and wee pray you in Christs stead, be yee reconciled to God. Thus hauing applyed our Physicke, we leaue the successe to God, who alone can make his word the sauour of death, or of life, preseruing or condemning, destructiue to your sinnes or your selues, as his good pleasure willes it.

2. The Physitian that liues among many Patients, if he would hauehave them tenderly and carefully preserue their healths, must himselfe keepe a good dye among them. It is a strong argument to perswade the goodnesse of that he administers. The Clergy mans strict dyet of abstinence from enormities, of fasting and prayer against the surfets of sinne, of repentance for er…ours, is a powerfull inclination to his people, to doe the like. ffAug. de doctr. Chann…. Praua vita est quaedam machina ad subruendum moenia, &c.Habet, quantacum que granditate dictioni…, mai… pondus vita dicentis. The preaching of life is made more forcible by the good life of the preacher. An euill conuersation is an euill engine to ouerthrow the walls of edification. Citharisante Abbate, tripudi…nt Monachi. When the Abbot giues the musicke of a good example, the Monkes daunce after him; as was their prouerbe: Plenè dixit, qui benè vixit. He hath spoken fully, that hath liued fairely. There are foure sorts of these Physitians.

1. That neither prescribe well to others, nor liue well themselues: these are not Phisitians indeede, but Italian Quacksaluers, that hauing drunk poyson themselues, minister it to the people; and so destroy the soules, that God hath bought with his bloud. Wretched Priests, that are indeed the worst diseases; allowing in precept, and approuing in practise the ryot of p. 335drunkennesse, or the heate of lustfulnesse, or the basenesse of couetice, or the phrensie of contention. These, instead of building vp Christs Church, pull it downe with both hands: not lux, but tenebrae mundi: not the light, as Ministers should bee, but the darknesse of the world, as the sonnes of Belial are. A foolish Shepheard is Gods punishment to the flocke. ggZach. 11 16.Zech 11:16Loe, I will raise vp a Shepheard, which shall not visite those that bee cut off, nor seeke the young one, nor heale that which is broken; but hee shall eate the flesh of the fatte, and teare their clawes in pieces.

2. That prescribe well in the Pulpit, but liue disorderly out of it; so making their patients beleeue, that there is no necessitie of so strict a dyet, as they are enioyned; for then sure the Physitian himselfe would keepe it: since it cannot be, but he loues his owne life, and holds his soule as deare to himselfe, as ours are to vsus. Thus like a young scribbler, what hee writes fayre with his hand, his sleeue comes after, and blottes it. This Priest builds vp Gods Tabernacle with one hand, and puls it downe with the other. Though this Physitian can make very good billes, preach good directions, yet (as sick as he is) he takes none of them himselfe.

3. That prescribes very ill, preacheth seditiously and lewdly, yet liues without any notorious crime, or scandalous imputation. This is an hypocriticall tricke of hereticall Physitians. hhMath. 7.15.Matt 7:15Beware of fals… Prophets, that comes to you in sheepes clothing, but inwardly are rauening wolues. Thus the Popish Fryers, like the false visionists in Zacharies Prophecie, will iiZach. 13.4.Zech 13:4will weare a rough garment to deceiue withall. Their austeritie shall be stricter then Iohn Baptists, but not with intent to bring one soule to Christ. This cautelous demurenesse in them so bewitcheth their Patients, that they receiue whatsoeuer these administer, though it poysons them. Thus couered p. 336ouer with the mantle of sobrietie and zeale, as a crafty Apothecary vents his drugges, so they their dregges, without suspition. To keepe the metaphore; as an naturall Physitian, out of honest pollicie, couers the bitter pill with gold, or delayes the distastfull potion with sugar, which the abhorring stomach would not else take. So this mystical one (for he is a seruant to the mysterie of iniquitie) so amazeth the people with a faire shew of outward sanctimony; that whiles they gaze at his good parts with admiration, they swallow the venime of his doctrine without suspition.

4. That teacheth well, and liueth well: prescribeth a good dyet of obedience, and keepes it when he is well; or a good medicine of repentance, and takes it when hee is sicke: thus both by preaching and practise recouering the health of Israel. Wee require in a good garment, that the cloth bee good, and the shape fitting. If we preach well, and liue ill, our cloth is good, but not our fashion. If we liue well and preach ill, our fashion is good, but our cloth is not. If we both preach well, and liue well, our garment is good: let eueryevery spirituall Physitian weaue it, and weare it. This for our selues. For you, I will contract all into these three vses; which necessarily arise from the present or precedent consideration.

1. Despise not your Physitians. You forbeare indeed, (as the Pagans at first, and the Papists since) to kill, burne, torture vsus: (whether it bee your good will, or the law, you liue vnderunder, that preuailes with you, God knowes:) yet you proceed to persecute vsus with your tongues, as Ismael smote Isaac; to martyr vsus with your scornes in our ciuell life, our good names. In discountenancing our Sermons, discouraging our zeales, discrediting our liues, you raise ciuill (or rather vnciuill) persecutions against vsus. By these you exercise our papatience, p. 321which yet we can beare, whiles the blow giuen vsus, by a manifest rebound, doeth not strike our God. But per nostra latera petitur Ecclesia, impetitur Christus: when as through our sides you wound the Church, nay Christ himselfe, it is stupiditie in vsus to be silent. Christ, when the glory of his Father was interessed, and called into question by their calumniations, tooke on him a iust apologie. kkIoh. 8.49.John 8:49I hauehave not a Diuell, but I honour my Father. ll18.23.If I hauehave spoken euill, beare witnesse of the euill: but if well, why smitest thou me?

Wee hauehave comfort enough, that wee can suffer this martyrdome for Christ his sake, being blessed by the peace of our times from a worse. The Courtier cares not so much for the estimation of his fellowes, so his Prince approues and loues him. Let God bee pleased with our innocencie, and your base aspersions of scandalls against vsus, shall not much mooue our mindes. The mm2. Cor. 6.4.2 Cor 6:4Ministers of God must approue themselues in much patience, in afflictions, &c. Our warre is ferendo, non feriendo. The Miter is for Aaron, not the smiter. Wee must encounter with nn1. Cor. 15.311 Cor 15:31Beasts in the shape of men, with ooMath. 7.15.Matt 7:15Wolues in the coates of sheepe, with Diuels in the habite of Angels, with pp2. Thess. 3.2.2 Thess 3:2vnreasonable and wicked men: therefore qqHebr. 10.36.Heb 10:36we hauehave need of patience. Indignities, that touch our priuate persons, may bee dissembled, or returned with Isaaks apologie of patience, of silence. As Augustine answered Petilian: Possumus esse in his pariter copiosi, nolumus esse pariter vani. You doe in euent not so much wrong vsus, as your selues. You foame out your owne shame; and bewray your wretched, I had almost sayd reprobate, malice: for such are set downe in the rrPsal. 1.1.Ps 1:1seat of the scornfull, which the Prophet makes a low steppe to damnation. God shall ss2.4.laugh you to scorne, for laughing his to scorne: and at last despise you, that hauehave despised him in vsus. In expuentis recidit faciem, quod in coelum p. 338puit. That which a man spittes against heauen, shall fall backe on his owne face. Your indignities done to your spirituall Physitions, shall not sleepe in the dust with your ashes, but stand vp against your soules in iudgement.

2. If your Physitian be worthy blame, yet sport not, with cursed Cham, at your Fathers nakednesse. Our life, our life is the derision that stickes in your iawes, till you spette it out against vsus. I would to God, our liues were no lesse pure, then are (euen these our enemies being Iudges) our doctrines. Be it freely acknowledged, that in some it is a fault. Our life should be the Counterpaine of our doctrine. Wee are Vines, and should, like that in ttIudg. 9.13.Judg 9:13Iothams Parable, cheare both God and man. The Player, that misacts an inferiour and vnnoted part, carryes it away without censure; but if he shall pla… some Emperour, or part of obseruation vnworthily, the spectators are ready to hisse him off. The Minister represents (you say) no meane person, that might giuegive toleration to his absurdities; but the Prince of heauen; and therefore should be holy, as his heauenly Father is. Be it confessed; and woe is vsus, we cannot helpe it. But you should put difference betwixt habituall vices, nourished by custome, prosecuted by violence, and infirme or inuoluntary offences.

The truth is also, that you, who will not hauehave eares to heare Gods word, will yet hauehave eyes to obserue our wayes. How many of you hauehave surdas aures, oculos emissitios, Adders eares, but Eagles eyes; together with criticall tongues, and hypocriticall lookes! You should (and will not) know, that our words, not our workes bring you to heauen. Examples are good furtherances, but ex praeceptis viuitur; we must liue by precepts. If you hauehave a Christian desire of our reformation, cease your obstreperous clamours, and divulging slanders, the p. 339infectious breathings of your corruption and malice; and reproue vsus with the spirit of meekenesse, to our foreheads. If wee neither cleare our selues from imputed guiltinesse, nor amend the iustly reproued faults, nor kindely embrace your louing admonitions, proceede with your impartiall censures. But still know, that we are nothing in our selues; though we be called lux mundi, the light of the world, yet solummodo lex est lux, Gods word is the light, that must conduct your beleeuing and obeying soules to the land of Promise. Did we liue like Angels, and yet had our lips sealed vp from teaching you, you might still remaine in your sinnes. For it is not an ignorant imitation of goodnesse, but a sound faith in Christ (neuer destitute of knowledge and obedience) that must saue you in the day of the Lord Iesus.

3. Lastly, let this teach you, to get your selues familiar acquaintance with the Scriptures: that if you be put to it, in the absence of your Phisitian, you may yet helpe your selues. We store our memories, and (perhaps not trusting them) our Bookes, with diuers receites for ordinarie diseases. Whom almost shall you meete, (whiles you complaine of an Ague, of the Tooth-ach, of a Sore) but he will tell you a Salue or a Medicine for it? Alas, are our soules lesse precious, or their wounds, griefes, sicknesses easilier cured, that wee keepe the Clossets of our consciences emptie of Medicines for them? The Iewes were commaunded to write the Lawes of God on their walls, &c. God aaHeb. 8.10.Heb 8:10writes them on the Christians hearts. So Dauid found it. Thy Law is within my heart. This is true acquaintance with it. It is our Masters charge, if at least we are his seruants. bbIoh. 5.39.John 5:39Search the Scriptures, for in them is eternall life. We plead, that our faith is our euidence for Heauen: it is a poore euidence, that wants the seale of the Scriptures.

p. 340It was the weapon, that the Sonne of God himselfe vsed, to beate backe the assaults of the Deuill. Many ignorant persons defie the Deuill: They will shield themselues from Satan, as well as the best that teach them: the foule …iend shall hauehave no power ouer them: yet continue an obstinate course of life. As if the Deuill were a Babe, to be out-faced with a word of defiance. It is a lamentable way, to braue a Lyon, and yet come within his clutches. Hee will beare with thy hote words, so hee may get thy colde soule. The weapon, that must incounter and conquer him, is the sword of the spirit, the word of God. No houre is free from his temptations, that wee had neede to lodge with Gods Booke in our bosomes. 1. Who knowes, where he shall receiue his next wound, or of what nature the sicknesse of his soule shall be? 2. The Minister cannot be present with eueryevery one, and at eueryevery time. 3. Satan is neuer idle; it is the trade of his delight to spill soules. Lay all these together, and then (in the feare of God) iudge, whither you can be safe, whiles you are ignorant of the Scriptures. This is the Garden of Eden, whence runne those foure Riuers, of Wisedome to direct vsus, of oyle to soften vsus, of comforts to refresh vsus, of promises to confirme vsus.

As lightly as you regard the word, and as slightly as you learne it, you shall one day finde more comfort in it, then in all the world. Lye you on your Death-beds, grone you with the pangs of nature-oppressing Death, or labour you with the throbs of an anguished conscience, when neither naturall nor spirituall Phisitian stands by you, to giuegive you succour; then, oh then, one dramme of your old store, taken from the treasurie of the Scriptures, shal be vntounto you of inestimable comfort. Then well-fare a Medicine at a pinch, a drop of this Balme ready for a sodaine wound, which your memory p. 341shall reach forth, and your faith apply to your diseased soules, afflicted hearts. Thinke seriously of this, and recall Gods Booke from banishment, and the Land of forgetfulnesse, whither your securitie hath sent it. Shake off the dust of neglect from the couer, and weare out the leaues with turning: continually imploring the assistance of Gods spirit, that you may read with vnderstanding, vnderstand with memorie, and remember with comfort: that your Soules Closset may neuer be vnstored of those heauenly rec…ites, vvhichwhich may ease your griefes, cure your wounds, expell your sicknesses, preserue your healths, and keepe you safe to the comming of Iesus Christ. Trust not all on your Ministers, no nor on your selues, but trust on the mercies of God, and the merites of our blessed Sauiour. Nothing now remaines, but to shew you, in what need you stand of this Phisicke, by reason of your ill he…lths, and the infected ayre of this world you breath in. Meane time preserue you these instructions, and God preserue you with his mercies. For which let vsus pray, &c.

FINIS.

End of the text · Thomas Adams, The Devils Banket Described (1614)