The Excellency of Christ, Section 20
SECT. 20. Chriſt is to be made uſe of in 25. Caſes.
1. 11 Caſe.VVHen you be overcome with choler and anger, or elſe finde your ſelves prone to it at any time: for as *Roſa ſuccus ſanq…i nem bilioſum expur…at. Petr. Audr. Matthiol. l. 1. Dioſ. c. 11….roſes do purge choler, ſo *Nihil ita irae impelum c…hibet ſicut Jeſus. Bern. ſuper. Cant Serm. 15.Chriſt is able to purge out your anger, and better too, for himſelf is moſt meeke, Matth. 11.29. and therefore as it is the nature of contraries to expell one another, ſo Chriſt, being moſt meeke, muſt needs be able to expell your wrath, even then when you are apt to be moſt angry, if you make uſe of him aptly, that is, in ſuch a ſort and manner, as is to be ſhewed hereafter.
2. When you be apt and prone to hate any man, 2Caſe.which is more then to be angry onelyonly with another. For as *Flos roſae ſanguinem ſiſtit, Plin. Nat. Histor. l. 21. c. 19.Roſes, being phyſically and rightly uſed, do ſtop a bloody fluxe, ſo Chriſt is able to ſtop this bloody ſin, which runs paralell with the bloody crime of murder, in the ſight and Judgement of God, as it is written, 1 Iohn 3.15. Whoſoever hateth his brother is a murtherer. This ſin I ſay Chriſt is able to ſtay, 3Caſe.and to ſubdue, being rightly made uſe of: for he is all love, being God, as it is written, 1 Iohn 4.16. God is love, and therefore by the ſame rule of contraries, he muſt needs be able to caſt out hatred alſo, which is contrary to love.
3. When you be peſtered with that *Invidenti… diabolicum vitium eſt. Aug. de diſc. Chriſt. tom. 9 mihi, p. 914 Eſt diaboli inventum Baſil. de Invidia, mihi, p. 173.diabolicall ſin of Envie: for as *William Langham in his garden of health, p. 538.Roſes preſerve from rottenneſſe, ſo Chriſt is able to keep you from that rotten ſin alſo, as we may call it, becauſe it *Prov. 14 30.cauſeth rottenneſſe that it may not *Nihil ita livoris …ulnus ſanat ſi… nomen Ieſu. … Serm. 1… ſuper Cant.reign; for who ever did ſhew himſelf more oppoſite to that ſoul-waſting ſinne, then he, in that he prayed, that his very ſervants might be one with him, and gave them the ſame glory which his heavenly father gave him. Iohn 17.22, 23. and therefore there is no doubt, but if you make uſe of him, as you ought, he will free you more and more from that ſinne, which is ſo oppoſite to his own nature.
4. When you are troubled with the moſt deteſtable ſinne of Pride, 4Caſe.being ſtrongly tempted to be proud of your wealth, or gifts, and ſpirituall graces; for as Roſes are good againſt *Si membram per inflammationemintumucrie infundenda erit roſa tepida. Celſut l. 8. c. 4.ſwellings, ſo *Nihil ita ſuperbie tumorem ſedat ſicut Jeſus. Bernard.Chriſt the Roſe of Sharon is uſefull againſt that ſwelling ſin, being himſelf moſt humble, Matth. 11.29. and therefore, as contrary to pride, is alſo able to expell it in any of his faithfull members, that is, or ſhall be infected with it.
5. 5Caſe.When you feele the ſcorching heat of concupiſcence, and know not how to free yourſelves of it, then alſo go to Chriſt for help, and make uſe of him. For as Roſes do coole and take away aPetr. Andr. Matthiol. in Dioſco. l. 1. c. 112.inflammations, ſo bNihil i ta extinguit libidinis flam mam ſicut Ieſus. Bernard.Chriſt can quickly allay that flaming heat of originall concupiſcence, which doth ſo moleſt his own beleeving members, as they be partly fleſh, now and then as that it maketh them cry out with Paul, who, as cApud Dionyſ. Carthuſ. in Loc. differing ſomewhat frō others, who take it to have been pride, as Eraſm. in Mil. Chriſt.ſome hold, means this ſame concupiſcence by the prick in his fleſh, 2 Cor. 12.7. I ſay, Chriſt can quickly take away ſuch heat, that it may not break out into a flaming fire of notorious and ſcandalous uncleanneſſe, but rather ſhall die in the heart, without being allowed, or deſired. For he is moſt pure, and therefore moſt oppoſite to ſuch burning luſts, which are moſt impure, ſo as that they cannot conſiſt or ſubſiſt together with him, if he be made uſe of and taken as the onelyonly Soveraign antidote againſt the ſame.
6. 6 Caſe.When the eyes of your mindes grow ſomewhat dim, and you cannot, or do not ſee ſo well as you were wont the fouleneſſe of ſin, and faireneſſe of Chriſt and grace, then alſo make uſe of Chriſt in that caſe. For as dWilliam Langh. p. 539.Roſes are good for the cleering and curing of the eyes of the body, ſo Chriſt is able to cleere the eyes of the ſoul, ſo as that you ſhall ſee farre cleerer and better then ever did eLynscus tam certa acje luminū uſus eſt, ut à Lelybaeo portu Carthaginenſium claſſes egredientes intuaeretur. Vnde Lyncei oculi Val Max…. … de Mirac.Lynceus, who with his Eagle-like eyes could ſee from the Lelybean Port the Carthaginian Fleet, going forth out of their haven, for living and being on earth, you may behold with the illightened eyes of your mindes Chriſt himſelf in heaven, which is more then fFor Mathematicians by their computations finde 74703180 miles diſtance between the …, orbe onelyonly and the earth, as for the higheſt heaven, that is tranſcendently higher again, even ſo high, as that it may be called the height it ſelf, or heights. foreign, Iob 11.8.infinitely farther, even as Abraham ſaw him and his day by faith, before ever he was born, Ioh. 8.56. and with the ſame eyes of an illuminated minde, you may ſee even the leaſt ſins, and ſuch as by others are ſcarce perceivable; ſee Revel. 3.18. I counſell thee to buy of me, &c. and anoint thine eyes with eye ſalve] gCollyrium eſt propriae fragilitatis agnitio, ſ…ique abjectio & humiliatio. Gagneus in Loc.that is, with the knowledge of thine own frailtie and ſinfulneſſe that thou maiſt ſee] that is, mayeſt ſee how poore, how wretched, how naked, how odious, how ſinfull a creatnre thou art; therefore hSubandi eme ex me. Idem ib.buy of me this eye ſalve: for ſo much is to be underſtood, as interpreters here have well noted it. iEvagrius Eccleſ. hiſt. l. 4. c. 7.Evagrius writes of Zoſimas and Chuzubites, that they did at a time reſtore unto the wife of Arceſilaus the ſight of her eyes even miraculouſly, which narration of his, whether it may be undoubtedly beleeved, or not, this I am certain of: that Chriſt can make you ſee as well as ever you did; if you make uſe of him, becauſe St. Iohn in this Canonicall Book of the ſacred Scriptures, (which is infinitely to be preferred before Evagrius his Eccleſiaſticall Story) ſets down theſe words, which but now I cited, as Chriſts own, and therefore you may boldly go to him, whenſoever you cannot ſee well, that you may be enabled by him, to ſee both him and your own ſinfulneſſe more cleerely then you do.
7. 7Caſe.When you can hardly keep in boaſting, and detracting, or any other rotten ſtuffe, that it may not breake out in your conferences and communications with others, then alſo make uſe of Chriſt, the Roſe of Sharon. For as Roſes are by their nature *Galenus, l. 7. ſimpl. Medicament.aſtringent and binding, ſo Chriſt by his nature is binding alſo, being cleane contrary to ſuch boaſting and reviling, as you may gueſſe by his humilitie, Matt. 11.29. and by his ſilence mentioned, 1 Pet. 1.23. in theſe very words, Who when he was reviled, reviled not again, &c. So as that you may be ſure, that he can eaſily bridle your tongues, and bind your vain-glorious and malicious humors, unto which you may be ſubject by nature, ſo as that they ſhall neither breake forth by the tongue, nor be predominant in the heart, if you do but make uſe of him, as you ought, and are to be ſhewed hereafter.
8. 8Caſe.When you can hardly retain any thing that is good, being oblivious and forgetfull, go to Chriſt. For as Roſes are able to *Folia Roſae retentricem facultatem corroborant. Matchiolus in Dioſc…. l. 1. c. 112.corroborate the retentive facultie for the good of the body, ſo Chriſt can as eaſily ſtrengthen the magazine of your ſouls, your memories, yea infinitely more eaſily, for he can write his Law in your very hearts, as he hath promiſed, Ierem. 31.33. Wherefore make uſe of him.
9. 9Caſe.When you begin to nauſeate and to loath his word, as the Children of Iſrael did loath even Manna, which came down from heaven, Iohn 6.32. for as Roſes doe ſtop and cure the loathing of meat, if we may beleeve *Plin Natural. heſt. l. 21. c. 19.Plinte, ſo Chriſt can quickly cure the nauſeating of his word, which is the epidemicall diſeaſe of our age, yea, thouſand times better. For he is Manna himſelf, and the word it ſelf; and therefore if you can but take and taſte him how ſweet he is, you will find ſuch a ſweet reliſh in him, as that you cannot loath his word, which is alſo moſt ſweet, by reaſon of him, as meat and drink is ſweet, if ſugar be in it, by reaſon of the ſugar, which is in it, Pſal. 19.10. Therefore take him.
10. 10Caſe.When you are ſo obſtructed and troubled with ſtoppages, as that you cannot fetch your breath, as you were wont, that is, do not, cannot breath and pant ſo after God, as the Hart breathes after the water brookes, Pſal. 42.1, 2. by reaſon of ſome obſtruction within, proceeding from any cauſe whatſoever, then alſo make uſe of Chriſt, who alſo can undo ſuch ſtoppings in the ſoul, as Roſes can remove *Succus roſae obſtructionibus, &c. mirificeopem praeſtat. Matthiolus in Dioſco. l. 1. c. 112.obſtructions in the body: for elſe his deare Spouſe would not have prayed him ſo, as ſhe did, to draw her, that ſhe might run after him (Can. 1.4.) if he were not able to take away all ſhortneſſe of breath, and to enlarge the heart, that one may *Cui aliquando ſtetit ante faciem ſalutaris nominis ignaviae t…rpor. Bernard.run, which he cannot do, whoſe breath is but ſhort.
11. 11Caſe.If you be peſtered with hardneſſe of heart, ſo as that ye cannot mourn for ſin, or be ſenſible of ſin, &c. go to Chriſt for help, for as the Roſe can mollifie thoſe parts that are hard, as *Cōſerves of Roſes mollifie thoſe parts, which are hard, yea help break the ſtone. Will. Langham in his garden of health, p. 534. Cui ſons forte ſiccatus lachrymarum invocato Jeſu non fluxit uberior. Bernard.one writes of it, ſo Chriſt can take away the very heart of ſtone, as he hath promiſed being God, Eze. 36.26. hence Bernard what hardneſſe of heart was ever able to ſtand before Jeſus.
12. 12Caſe.When you are troubled with Melancholy, and diſtruſtfull thoughts, go to Chriſt in that caſe alſo. For as Roſes have a facultie, as aThomas Hill in his Art of Gard. p. 88.they write to expell melancholy, ſo hath bCui in adverſis diffidenti, jam jamque deficienti ſi nomen adju…orii ſonuit defuit fortitudo. Bernard.Chriſt a moſt ſingular facultie to caſt out and diſpell all thoſe penſive and perplexed conceits, which do ſo torture many of his beleeving members. For he hath ſaid, I will never leave thee nor forſake thee, Heb. 13. Ioſh. 1.5. which words of his, being ſpoken home to the heart of a diſtruſtfull perſon, by his own ſpirit within, in caſe you make uſe of him in ſuch a time of need, muſt needs be of ſuch force and power, as that light muſt even come out of darkneſſe, as when he ſaid, let there be light, Gen. 1.3.
13. 13Caſe.When your hearts are not very ſtable, go to Chriſt for ſtabilitie. For as Roſes if Plinie cPlin. Nat. hiſt lib. 25.may be credited, confirme the tottering teeth in ones mouth, ſo he is able to confirme and to make ſtable your hearts, as the Apoſtle writes, 2 Corinth. 1.21. Now he which eſtabliſheth us with you in Chriſt, &c. is God, marke in Chriſt, who therefore is aptly reſembled to a rock, which firmly beares that edifice, which is built on it, dAug retract l.c. 21.Matth. 16.10.
14. 14Caſe.In a word, when any ſinfull motion or evill humour doth ariſe in your hearts, then make haſte to make uſe of Chriſt, who is able to purge it out, as Roſes have a facultie to purge the heart, ſo as that they ſuffer not any corruption to remain in it, if we may give credit to that, which eThe Syrupe of Roſes ſuffereth no corruption to remain in the heart Will. Langh. p. 537.one writes of the ſame, nay fSiquidem cum nomin… Ieſ…m hominen… mihi propono mitem, & humilem corde, benignum, ſobrium, caſtum, miſericordem, &c. eundém que ipſum Deum omnip tentem, qui me & exemplo ſance & roboret adjutorio. Vnde concludit, quod nome… I ſu totius indecoris fugat pruriginem. Bernard. Serm. 15 ſuper Cant.much more. For ſo ſaith the Apoſtle, whom we may certainly beleeve, Hebr. 9.14. How much more ſhall the blood of Chriſt, who through the eternall ſpirit offered himſelf without ſpot to God, purge your conſcience from dead works to ſerve the living God?
15. 15Caſe.If you ſay, what if one do yeeld or have given way to ſin, what ſhall he do then, ſhall he go to Chriſt too?
I anſwer, yes, For whether will ye go elſe but to him, who is able and ready to take away your ſins, and to cure your wounds after you have been bitten of ſin, and Satan, even as the gPlin. Nat. hiſt. l. 25. c. 2.root of a field roſe is able to take away the venome out of the wound of a man, that hath been bitten of a mad dog, as Plinìe writes; for therefore he compares himſelf both to a Roſe in the field here, and to the brazen Serpent in Iſraels camp, which being looked on by thoſe that were ſtung of fierie Serpents, did heale and cure the ſame, Ioh. 3.14, 15, 16. As Moſes lifted up the ſerpent in the wilderneſſe, even ſo muſt the Son of man be lifted up, (who, as b one notes by the way, by reaſon of his everlaſting Dietie, I adde, and by reaſon of the long-laſting vertue of his death, to deliver us from death, notwithſtanding ſin, which ever cleaves unto us, is moſt aptly ſet forth by a ſerpent of braſſe, which is the more durable mettall) that whoſoever beleeveth in him, ſhould not periſh but have everlaſting life; unto this moſt excellent paſſage (of which more is to be ſaid hereafter) we may annexe that in 1 Iohn 1.1, 2. My little children, theſe things write I unto you, that ye ſinne not. And if any man ſinne, we have an Advocate with the father, leſus Chriſt the righteous, and he is the propitiation for our ſins, and not for ours onelyonly, but alſo for the ſins of the whole world, where note by the way, how Chriſt in ſuch a caſe is compared to an Advocate, ſo as that poore ſinners, who cannot plead for themſelves, may plead by him to eſcape the Iudgement of God denounced againſt ſinners, that they muſt die, Ezech. 18.4. even as by the *Litigaturo liberum eſt, ut vel ipſe in perſona propria compareat, &c. ſi ipſe in judicio ſtandi perſonam habeat. Natura autem quidam imped…untur, ut infantes, quidā loge, ut ſoemi…ae, quae per procuratores agere poſſ…nt. Doctor Vulteius, Iuris Prud. l. 2. c. 30.civill law, women & children that cannot defend themſelves, are to plead their caſe by a Procurator or Advocate, whereas others may plead themſelves.
So that one may as much encourage you to go to Chriſt, notwithſtanding thoſe ſins into which through infirmitie you fall, as *Cavāza in ſūma concil. mihi. p. 281.thoſe 227. fathers, which met in Trullo, under the Emperour Iuſtinian (to adde Canons unto the ſixth generall Counſell of Conſtantinople, which made none) do *Licea… omni Chriſtiano monaſterium ingred…, &c. in quocun que crimine deprehenſus fuerit: Salua… tor enim noster Deus inquit. Eum qui ad me venit non ejiciam for as Caxon 43. Con…. 6. Conſt. ſic dicti.animate and allow even criminall perſons and notorious malefactors to enter into a Monaſtery: yea more, then they, ſeeing the word of God it ſelf, as I ſhewed but now, maketh for ſuch an encouragement, whereas they can bring no proofe ſufficient. They ſay indeed that Chriſt hath ſaid; him that comes to me, Ile in no wiſe caſt out, but they prove not that, he who enters into a Cloyſter, having been a malefactor, ſuch as by the Law of God ought to die, goes to Chriſt, nay they cannot prove it. For ſo any murderer, or Sodomite, to ſave his life, may go into a Monaſtery, and yet be farre enough from Chriſt, wherefore I ſay one may more ſafely animate poore ſinners, that ſin out of weakneſſe, to go to Chriſt himſelf rather then into a Cloyſter, which cannot ſave them, as Chriſt can.
16. If you ſay, 16Caſe.what if our own hearts do even tremble and ſhake, and condemn us as hypocrites, ſhall we go to Chriſt and make uſe of him for all this?
I anſwer, yes. For therefore he aſſimilates and likeneth himſelfe to a Roſe, to ſhew, that as *Roſa cordis palpitationi ſalutare eſt remedium. Matthiolus in Dioſco. l. 1. c. 112.Roſes do take away the trembling of the heart, ſo it is he, that muſt remedie and cure the Palpitation and trembling of your hearts, as being greater then your hearts, as it is written, 1 Iohn 3.20. and neere at hand to juſtifie you, Eſa. 50.8. foraſmuch as he alſo died for you, ſo as that you may boldly eccho forth theſe very words, after the Apoſtle to anſwer your ſelf-accuſing and condemning conſciences; who is he that condemneth? it is Chriſt that died, &c. Rom. 8.34. but hereof more is to be ſaid hereafter, in the manner of taking Chriſt. This by the way.
17. If you aske me, what if we can finde no reſt for all, 17Caſe.ſhall we go to Chriſt?
I anſwer, yes. For therefore alſo he is compared to a Roſe, becauſe he brings reſt and quietneſſe, and calmneſſe at laſt, as the *Pl.nat.hiſt. l 21. c. 19.Roſe conciliates eaſe, and brings men *Quieſcere. Cujus (ſcilicet Chriſti) figura erat Noah, quem ubi pater ejus g…nitum vidiſſet juxta prophetiā imponebat ei nomen Noe, dicens; hic quietos nos faciet ex pecoatis noſtris, &c. Noe vero à peccato quietos non fecit, ſed in Chriſtum prophetavit Lam…ch, qui per Noe ſignificatur in veritate. Epiph. l. 1 …o. 2. mihi p. 132.a ſleep, being Phyſically taken. See for proofe hereof, Matth. 11.28. where Chriſt himſelf, like a true cforeignNoah, ſo called from reſt, doth moſt lovingly promiſe you reſt, ſaying, Come unto me all you that travell, and are heavy laden, and I will give you reſt, Marke but theſe words, and ſee, how Chriſt himſelf anſwers you in this caſe; you ſay, what if we can finde no reſt for all this, ſhall we go to Chriſt? and Chriſt ſaith, yes, come. you ſhall be welcome. For I look for ſuch, as you be, reſtleſſe, eaſeleſſe, and dejected ſouls, and ſuch I promiſe reſt, which they want, and dF…iſti nas Domin… pro te, & inquietum est cor noſtrum, donec veniat ad te Aug.will want, till they come and cleave to me, and me alone.
18. When you perceive your ſelves to be entring into a ſpirituall conſumption, 18Caſe.ſo as that you do not as in times paſt abound in good works, but rather pray leſſe, read leſſe, meditate leſſe, and give leſſe then you did, then alſo go with all ſpeed to Chriſt, who can and muſt cure this conſumption of the ſoul, as eFor the Conſumption make a confection with the flowers of Borage & Roſes with aromaticall ſpices, and uſe it. … Will La…. p. 5…Roſes are ſaid to help the curing of the conſumption of the body in the beginning. See Iohn 15.5. He that abideth in me and I in him, the ſame bringeth forth much fruit, note, much fruit, ſo as that he cannot enter farre into any conſumption, or continue long in it; for as much, as having a care to abide in Chriſt, he hath Chriſt reciprocally abiding in him, who will not ſuffer him to decay and to conſume away, *Niſi enim palmes in vite manſerit & de radice vixerit quantum-libet fructum à ſemetipſo non poteſt ferre. Aug. in Loc.if therefore you would not fall back, as ſome do, then be carefull to ſuck what efficacy and vertue you can from Chriſt, as the branch from the Vine, and ſo making uſe of that true Vine, and moſt medicinall Roſe of Sharon, prevent a dangerous conſumption.
19. When you finde your ſelves dead and liveleſſe, 19Caſe.to think or do any good thing go to Chriſt, who like a *Matthiolus in Dioſco l. 1. c. 111.Roſe is able to revive you; and therefore is called our very life, Col. 3 4. and in the Judgement of *Ambroſ. in loc Durand Rat. Divin offic. l. 6. fol. 159.Judicious Writers is held to be that good Samaritan, which, as himſelf ſpeaks, Puts wine and oyle, that is, the *Dr. Boys in his Works, p. 477.Law and Goſpel in the wounds of a poore travelling ſoul, that is faln among ſuch theeves, as the devill, the world, and the fleſh are, to revive the ſame, *Ambr. ib.when it is halfe dead, Luke 10.30.33, 34.
20. Again, 20Caſe.when you be ſo a thirſt after more righteouſnes, as that nothing can ſatisfie you, then run to Chriſt likewiſe, who being like a Roſe is alſo able to quench your ſpirituall thirſt, even as other *William Langh. p. 539.Roſes are able to quench your corporall, For ſo he ſaith himſelf, Matth. 5.6. Bleſſed are they that hunger and thirſt after righteouſneſſe, meaning both himſelf, as our righteouſneſſe: 1 Cor. 1.30. and that which is *Scilicet opera juſtitiae Hieron. in Loc.inherent. For they ſhall be filled: uſing the means, namely, which are ordained for them, to quench their thirſt, as a man who being a thirſt, goes and ſeeks for drink. The like may be ſaid of an unſatiable thirſting after riches and pleaſures, that as Roſes do quench the naturall thirſt, *Nihil it… temperat ſitim avari. tiae, ſicut nomen Ieſu. Bern ibid.ſo Chriſt is able to quench this ſinfull thirſting after theſe things, for ſo he ſaith, Ioh. 4.14. Whoſoever drinketh of the water, ſhall never thirſt, meaning the *Cyril l. 2. in Ioh. c 85.grace of his Spirit, which will ſo ſatiate the ſoul of ſuch a one, as that he ſhall not thirſt ſo, or long after the tranſitorie riches, and fugitive pleaſures of this world, as formerly he did, and as he would do again, if he ſhould neglect me the fountain of living water, and drink rather of the aEtenim aqua in puteo voluptas ſaeculi eſt, in profunditate …nebroſa Hinc eam hauriunt homines hydria cupiditatum. Auguſt. in Loc.well of pleaſure, and of the golden ſtreames of earthly riches, to quench his thirſt. For thus a moſt judicious ancient aEtenim aqua in puteo voluptas ſaeculi eſt, in profunditate …nebroſa Hinc eam hauriunt homines hydria cupiditatum. Auguſt. in Loc.Doctor writes of that Well, which Chriſt ſpeaks of, that the water in it is pleaſure, and that men draw it with the water Pot of concupiſcence, and that therefore whoſoever drinketh of it, ſhall thirſt again, whereas, if a man make uſe of Chriſt, and drink in thoſe ſtreames of grace, which flow from his bleſſed Spirit, he ſhall thirſt no more.
21. 21Caſe.Is God angry with you, and do all his waves and billows go over you, and are ye almoſt overwhelmed with the fierceneſſe of his wrath, and doth his fury even burn within you, like fire? then, ô then, make haſte to go to Chriſt, who muſt free you from that wrath, and take away that heat, as Roſes do take away the heat of a hot diſeaſe. For none elſe but he, was ever able to pacifie the provoked wrath and fury of God; It was the fooliſh pride of that Romane Emperour Caligula; Caligulaes folly.having made a bridge of grappled ſhips over a narrow arm of the Sea, in imitation of Xerxes, and triumphing at midnight with innumerables torches, to boaſt that he had wrought two great miracles, having made the ſea dry land, and the night day: but our Emperour of heaven and earth, even the Lord Jeſus Chriſt did ſo indeed, when he dried up the red Sea of his fathers wrath, and changed our preſent night of ignorance & ſadneſſe, and future of torment into the eternall day-light of his grace and glory, and there was none with him, when he did it, becauſe none but he was able to do it: nor will be ever. See Eſa. 63.3. I have troden the winepreſſe alone, and of the people there was none with me, that is, none did *Nemo mihi patienti adſuit. Cyryl. in Loc.ſuffer with me, when I ſuffered my fathers wrath: wherefore as God ſaid once to his people, ſo ſay I unto you, Enter into the rock, *Alti…ri intellectu praecipitur omnibus ut ingrediantur in p…tram, i… eſt, confugium faciant ad Chriſtum, veraciter credendo in eum. Haymo in Loc.that is, in Chriſt who is the rock, for feare of the Lord, and for the glory of his Majeſtie; when he is angry, and there hide your ſelves, making what uſe you can of Chriſt, and labouring to be found in Chriſt, and to have Chriſt ever in your mind, till the indignation be over paſt, Eſa. 2.10. and Chap. 26. verſ. 20.
22. 22Caſe.Moreover, are you deprived of your deareſt friends, goodly children, or loving parents? or hath any of you been bereaved of a kinde yokefellow, and do ye thereupon conclude; that God is diſpleaſed with you? then go to Chriſt in this your heavy and ſad condition, who is ready to be unto you in ſtead of a ſonne, a father, or mother, or brother, or friend, Matth. 12.50. and ſo conſequently to exhilarate and to cheere you up as a Roſe, whoſe *Roſes do rejoyce the blood, Tho. Hill, in his Art of gardening. p. 88.propertie it is to be exhilarative.
23. 23Caſe.Again, though you do not feel the wrath of God in your ſouls, yet if you be but comfortleſſe and deſtitute of the ſenſe and feeling of his love towards you, reſt not ſo, but go with all ſpeed to Chriſt, who is both able and ready to comfort your ſorrowfull ſouls, as Roſes are able to *William Langh. p. 533.comfort the head and heart of a man, when he is weake. For ſo he ſaith, Ioh. 14.18. I will not leave you comfortleſſe, I will come to you. Mark, Ile come to you, ſaith he, Where as other Roſes cannot come to us, but we muſt go after them, to ſhew how ready he is to come and to comfort us, whenſoever we are ſad and comfortleſſe; wherefore I cōclude with ſweet St. *Triſtatur aliquis noſtrum, veniat in cor Jeſus. Bern. S…rm. 15. ſuper Cant.Bernard, is any man ſad? Let Chriſts ſweeteſt name Jeſus, I adde, and this precious promiſe come into his heart; and minde, and ſo let him procure that peace and comfort, which the world cannot give, in and by Jeſus Chriſt, that ſweet and moſt comfortable Roſe of Sharon, but this comfortableneſſe of Chriſt, I have likewiſe already enforced upon your affections, as now I do reinforce it upon your wils, and therefore I am here the more brief in my perſwaſion.
24. 24Caſe.Are you ſick and weake in body, and like to die? then, ô then, make uſe of Chriſt chiefly. For then uſually, men make moſt uſe of their corruptible Roſes, or Roſe-water, Roſe-vinegar, Roſes conſerved, and *For few cordials can want the help of Roſes, or Roſe-water. Will. Langh. p. 535.cordials made of Roſes, and other ingredients, when they be very ill, and ſhould ye not then, above all other times, make as much account of Chriſt, that incorruptible Roſe of Sharon; yea, infinitely more: Foraſmuch, as he is then able to do good both to your ſouls, and bodies, whereas other Roſes (as I noted formerly) are but good for the one, and nothing for the other.
It is Chriſt and none but Chriſt, that can heale all diſeaſes, as he is not onelyonly man but alſo God all-powerfull, Pſal. 103.3.
It is Chriſt and none but Chriſt, that can then ſtrengthen us, when naturall ſtrength faileth, as it is written, Eſa. 40.29. He giveth power to the faint, and to them that have no might, he encreaſeth ſtrength, which all the cordials upon earth cannot do.
It is Chriſt and none but Chriſt, that can then content your languiſhing ſouls and drooping ſpirits, when neither meat nor drink will down with you, as it is written, Pſal. 23.4, 5. Yea, Though I walk thorow the valley of the ſhadow of death I will feare none ill: for thou, namely *Aug. in Loc.Chriſt, art with me, thy rod and thy ſtaffe they comfort me. Thou prepareſt a table, or feaſt, for my poore ſoul before me, in the preſence of mine enemies, where by enemies, we may underſtand death, and Satan, alſo among the reſt, who then are before us, when we are dying.
Laſtly, it is Chriſt and none but Chriſt, that can then keep us alive, that we die not the everlaſting death, when neither money, nor friends, nor Phyſick, nor Phyſicians can keep us from death. For ſo he ſaith, Ioh. 6.49.50. Your fathers did eat Manna in the wilderneſſe and are dead (that could not keep them alive,) This is the bread which cometh down from heaven, that a man may eat thereof and not die, namely, for ever. And therefore as in ancient time, ſick and weak and dying Chriſtians, were *Anſèlm. apud Roſium in conf. Petriconienſi cap. 73. Georg. Caſſander in append. ad opuſc. Iohan. Roffenſ. de ſiducia & miſericordia Dei.directed to make uſe of Chriſt at that time eſpecially, interpoſing the death of Chriſt betwixt them and Gods Judgement, ſo do I adviſe and perſwade you now to do the like, ſaying, as they were taught to ſay, if the Lord will Judge you; Lord we interpoſe the death of of our Lord Ieſus Chriſt betwixt us and thy Iudgement, no otherwiſe we contend with thee, &c. I muſt not proceed farther, leſt I ſhould prevent my ſelf in that which I muſt ſay by and by touching the form and manner of making uſe of Chriſt, and therefore let that ſuffice, which I have already ſpoken.
25. 25Caſe.Finally, my brethren, if your faith be weake, either then when you be weak and ſick, or at any other time then, ô then, be ſure to go to Chriſt, who, being like a Roſe, is as able to corroborate your faith in the heart, as Roſes are able to *Roſarum ſuccus cor corroborat. Matthiol. in Dioſco l. 1. c. 112.ſtrenthen the heart it ſelf, yea, much more. For he is the author of the Roſes themſelves, and of the heart it ſelf, and of faith alſo: Hebr. 12.2. and therefore muſt needs be infinitely more able to ſtrengthen, then a Roſe, which himſelf hath made, ſo as that it can have no other power, or vertue, but ſuch as is derived onelyonly from him, who is omnipotency it ſelf, and therefore you may note, how his own diſciples finding their faith to be but infirme and weake, did repaire themſelves unto him for more ſtrength, and for a larger meaſure of it, acknowledging him to be both able to do it, and themſelves altogether impotent and unable to helpe themſelves in it, ſaying, Luk. 17.5. Lord increaſe our faith.