The Excellency of Christ, Section 21
SECT. 21. Eight Rules to obſerved in the taking of Chriſt.
YOu will ſay unto me; Queſt Here are Caſes enough, and you have told us enough, that we muſt go to Chriſt in all theſe caſes, but alas! we do not know how to go to him, and to make uſe of him as we ought, and therefore we deſire that you would ſhew us next the manner after which we are to make uſe of Chriſt in all theſe caſes.
I anſwer. Anſw. So I will by Gods help. For I know full well, that as the Phyſician. preſcribing a generall medicine to a patient, can do him no good at all, unleſſe he tell him, with all, how he muſt take it, ſo I ſhall profit you but little by my former perſwaſion; unleſſe I informe you touching the form and manner of taking Chriſt, as the onelyonly ſoveraign medicine appointed appointed of God, for the good of your poore and ſin-ſick ſouls.
Take therefore and obſerve theſe following Phyſicall Rules for your inſtruction, which God bleſſe unto you.
1. As it is requiſite, that before men take bodily Phyſick, they ſhould firſt be *1. Rule. Vide Praxin Medicam. Gualteri Bruel. Doctoris celeberrimi.prepared for it, ſo it is neceſſary, that you ſhould be fitted for Chriſt, before you go to take him, as a medicinall Roſe for the health and good of your ſouls. For do but note the promiſes, which he hath made, and you ſhall finde that they are made not to all promiſcuouſly, but onelyonly to ſuch, as are thus and thus qualified. See Matth. 5.4. for an inſtance. Bleſſed are they that mourn, for they ſhall be comforted; Marke they ſhall be comforted, if they be ſuch as mourn, and therfore you muſt be fitted for Chriſt, I ſay, if you will comfortably take him.
You will ſay unto me, Queſt. How would you have us to be fitted for Chriſt.
I anſwer. Anſw.
1. Be well humbled.
2. Well reſolved;
1. Well humbled, For he reſiſts the proud, and giveth grace to the humble, 1 Pet. 5.5. and he loves to dwell with the humble, Eſa. 57.15. and therefore, as he that would keep Roſes, muſt have *Qui volunt roſas conſervare in rudi ella …ndit…rs ſub … abruunt a… reſervant Palladius.earthen pots for them, to keep them in, ſo you, if you will take and keep Chriſt to do you good, you muſt have humble hearts, like rude pots of earth, voide of allowed pride, and arrogancie.
Now there are three ſeverall ſteps or degrees, …. Steps to humiliation.by the which men are to deſcend unto this here required humiliation.
1. Self-examination.
2. Self-lamentation.
3. Self-accuſation.
1. For the firſt, 1Self-Examination.as the Apoſtle writes, Let a man examine himſelf, and ſo let him eat of that bread, and drink of that cup, 1 Corinth. 11.26. So ſay I, will any man take Chriſt, as Phyſick, either ſacramentally, or ſpiritually onelyonly, then let him examine himſelf firſt, and that touching theſe ſixe things:
1. Whether Chriſt belong to him or no, ſo as that he may truly ſay, 1Thing.My beloved is mine and I am his, Cant. 2.16.
2. Whether he be in the faith or no, 2 Corinth. 13.5.
3. Whether he be in love with Chriſt, and with man, but eſpecially with all the members of Chriſt, rich and poore, yea, or no. For that is chiefly required, Iohn 21.17. 1 Cor. 16.22. 1 Ioh. 4.11.
4. Whether he doth not finde himſelf ſo full of corruption yet within and without, as that he ſees more then cauſe to humble himſelf as low as duſt, like the poore Publican, Luk. 18.13. and here let a man rip up his whole life, as much as he can for the preſent, that he may be humbled, Lament. 3.40.
5. Whether he do allow of that maſſe of corruption or no, Rom. 7.15.20.
6. And whether it be his chiefeſt care to ſerve God in true holineſſe and righteouſneſſe all the dayes of his life, Luke 1.74, 75.
The firſt is to be tried by the ſecond, the ſecond by the third, fift and ſixt, as is to be ſeen, Gal. 5.6. Act. 15.9. Act. 26.18. But the fourth ſerves onelyonly as a glaſſe, that we may not be proud; but humble and lowly in our ſelves, as ſeeing no cauſe wherefore we ſhould exalt our ſelves, and ſo conſequently, that we may be fit and apt for Chriſt, who looks for ſuch and none but ſuch to take him; as for others, if they will preſume to apprehend him, and to lay hold on him, in the Sacrament eſpecially, they may juſtly feare that the Lord will even cut them off, as the *Invenio praeterea & concham praeviſa manu apprehenſurae ſe utpote ſuas operituram divitias, ſeſe comprimere, inimicam quoque manum, ſi forte comprehenderit, amputare, &c. Franciſc. Ruens de Gemmis l. 2. c. 13. A Caſe of Conſcience.Oiſter or ſhell wherein the orient pearle is hid; is ſaid to cut off the hand of her enemy that comes to take it. See 1 Cor. 11.29, 30. This by the way.
If you aske me, how you may know that you have examined your ſelves ſufficiently?
I anſwer. *Tantam diligentiam debet facere in Examinatione conſcientiae recogit antis praeterita peceata, quā tam faceret in magno & arduo negotio pro magna & ardua re tractanda aut incommod… gravi vitando. Gerſon in Tripart. Queſt. or a Caſe of Conſcience.(With Gerſon) that a man is to adhibit ſo much diligence herein as he would in another matter of moment, whereby he may either gain, or looſe much: let me adde a reaſon. For it is ſuppoſed that, that then a man will do his utmoſt, which is as much as is required, Deut. 6.5.
But how ſhall one know you will ſay, that he hath had ſo much care to examine himſelf, as he would have had in another of great importance, and ſo hath done his beſt endeavour?
I anſwer (With Gabriel Biel that moſt learned and profound Doctor in the Schooles) if you omit and paſſe by nothing voluntarily, and if oblivion and forgetfulneſſe pleaſe you not, but it be your heartie deſire rather, *Si non placet oblivio, ſed magis deſideret ad omnium peccatorum ſuorum illuminari memoriam. Si nihil voluntarie omittit, &c. Gabriel Biel in Can. Miſſae Lect. 8. mihi. fol. 11.that your memories may be ſo illuminated, as that you may be able to recount and to remember your ſins; I adde, and to come to the true knowledge of your ſelves and of your eſtates. For ſo in like manner, you would be loath to forget or to neglect any thing in a weightie and important earthly buſineſſe, and you would be glad to be fully informed of everything that may concern you, and we know by the word of God, that a deceitfull negligence is that which God condemneth, becauſe it is voluntary, Ier. 48.10. Curſed is he that doth the work of the Lord negligently, and deceitfully. For the *foreignHebrew ſignifieth both.
Let me ſuperadde but a neceſſary Corollary, A Corollary.and then I have done with this important matter of examination; That it may appeare that you do not willingly omit any thing neceſſary, but rather uſe all means to come to the knowledge of your ſins, ſee that you ſearch yourſelves ſo diligently, as that ye neglect not ſeriouſly to paſſe in your ſearch through all the ten Commandements, being aſſiſted by one good Writer or other (as Mr. Dod, Dr. Maior, Mr. Scudder, or ſome other on the Commandements. For this kinde of examination is held alſo by *Perkins in his Caſes of Conſcience. l. 1. c. 5. ſect. 2.judicious Caſuiſts to be ſufficient. And the reaſon hereof is, becauſe the Law of God is ſo perfect as that next unto Gods own immediate diſcovery, there can be no more required, to bring a man to the knowledge of his own ſinfull eſtate. See Pſal. 19.7. The Law of the Lord is perfect.
2. Having ſearched as much as you were able, 2Self-lamentation.then lament and bemoane your ſelves as much as you can, for having ſo highly and hainouſly offended ſo good a God, and high a Majeſtie; Thus Peter remembring himſelf what he had done, went out of the High Prieſts Hall, and wept bitterly, Luk. 22.61, 62. And Epiphanius writes of the proud *foreign. Epiphan. phyſiol. c. 12.Peacock, that when having beheld himſelf as he goeth, and admired his beautifull glorious feathers, he reflects at laſt upon his blackiſh and ugly feet, he cryeth out as loud as he can in the midſt of all his bravery, becauſe they are not proportionally correſpondent and anſwerable to the other parts of his faire body, and therefore well may we cry out, rather then brave it out, when upon an exact ſurvey and ſearch made, we ſee the monſtrous deformitie of our ſouls, by reaſon of ſin, which is that abominable thing, and the cauſe why our lives are not anſwerable to that tranſcendent beautie, which is in Chriſt, and to that proportionable comelineſſe, which ſhould be in every one of us, ſo as that we ſhould not ſtand ſo much upon any good parts, that are in us, ſeeing that our ſouls have ſuch black feet, that is, ſuch ugly motions and inclinations, whereupon they go, and break out even into words and actions, which are to be lamented even with teares of blood, 3Self-accuſation.if it were poſſible.
3. Having lamented your ſelves fall to ſelf-Accuſation, and confeſſe your ſins, Ile not ſay to *Quid mihi ergo eſt cum bominibus…u… audiant conſeſſiones meas quaſi…pſi ſanaturi ſ…t amnes languores meos. Aug. confeſ. l. 10. c. 3. A Caſe of Cō …cience.man, who is a ſinner himſelf, and cannot forgive, or juſtifie you, but to God, who is able and faithfull alſo, and juſt to forgive you, and to cleanſe you from all unrighteouſneſſe, 1 Ioh. 1.9.
You will ſay unto me, how would you have us confeſſe our ſins, muſt we confeſſe them all to God in particular, or will a generall confeſſion ſerve?
I anſwer. In ſome caſes it will ſerve, Sol.and in ſome it will not.
If you aske me in what caſes it will ſuffice? Queſt.
I anſwer. Anſw. If 1. we be prevented by time, as the thiefe upon the croſſe, Luke 23.40, 41, 42, 43.
2. *Perkins in his Caſes of Conſcience, l. 1. c. 5. ſect. 2.When upon a diligent ſearch we cannot finde out ſome, yea many ſins, then we may warrantably confeſſe, and ſay with David in generall, Who knoweth the errors of his life; cleanſe me Lord from my ſecret ſins, Pſal. 19.19.12.
But when will a generall confeſſion not ſuffice?A Caſe of Conſcience.
I anſwer. When we have time and may know, and do know our maine ſins. For ſo ſaith Saint Iohn: If we confeſſe our ſins, he is faithfull and juſt to forgive them; Marke, here is both a promiſe, and a condition; the promiſe is remiſſion, the condition is confeſſion, and a confeſſion of our ſins, note [our] now all the ſins, that we know and may know, being main ones, are ours, ſo as that we may not ſay ſuch are, and ſuch are not, ſo as that we may chuſe whether we will confeſſe them or no. Heare alſo the Judgement of holy *foreign &c. Chryſoſt. in Epiſt. ad Hebr. c. 12. hom. 31.Chryſoſtome in this caſe. Let us not onelyonly call our ſelves offenders, but let us reckon up our ſins, and repeat every one of them in particular. I do not ſay accuſe thy ſelf unto others, but I counſell thee to follow the Prophet, ſaying, Reveale thy way unto the Lord, &c. which words of his I adde, leſt men ſhould think that he would have us confeſſe our ſinnes in ſpeciall to a Prieſt, as the Romaniſts do teach, and compell the people ſo to do. No, No: that good *In …ffuſione notatur integritas, &c. Non enim confitenda ſunt ſolum verba & facta, commiſſiones & omiſſionès, ſed etiam cogitationes immū dae & mor… ſae affectiones, inordinatae intentiones, mixtae voluntates, perverſa judicia, & ſuſpiciones temerariae, Albert. Mag. Epiſ. Ratiep. in paradyſo animae. c. 40.Father as well as divers others was rather againſt, then for any ſuch auricular confeſſion. I cloſe up this Caſe in the words of another great Doctor on Lam. 2.19. Powre out thine heart like water before the face of the Lord, in the powring out of the heart, ſaith he, Integritie and univerſalitie is to be noted, that we are to powre out our whole hearts by confeſſion. For deeds are not onelyonly to be confeſſed, quoth he, and words, commiſſions, and omiſſions, but uncleane thoughts alſo, and churliſh affections, and diſordered intentions, mixt wils, perverſe cenſures, raſh ſuſpicions. For elſe, as *Orig…n.one ſaith well, ſuch thoughts will accuſe us in the laſt day, I adde, if we do not now accuſe ourſelves, confeſſing them that they may not leave ſome impreſſions in our ſouls, as in waxe.
Let me ſuperadde one Corollary, A Corolary.keep ſhort reckoning therefore, and humble your ſelves often, by often confeſſing, even *foreign. Chryſ. in Pſal. 50. hom. 12.daily or hourely, if you can, that you may be able to remember the manifold exorbitancies of your ever-erring ſouls, which otherwiſe, for the moſt part will be through your own careleſneſſe and oſcitancie buried of you in oblivion, to the great damage and diſquietneſſe of your ever *Rom. 2.15.accuſing conſciences, See Pſal. 32.3, 4. When I kept ſilence my bones waxed old through my roaring all the day long. Marke all the day long, and *For the Hebrew is foreign which ſignifieth both every day and the whole day. which word ſomtimes ſig… foreign …heth thoughts that are evill, as Pſal. 36.1. foreign dixit praevaruatio impii, ideſt, mala cogitatio.every day in the which he did not confeſſe, for day and night thy hand was heavy upon me, &c.
I acknowledged my ſin unto thee, and mine iniquitie have I not hid, I ſaid, I will confeſſe my tranſgreſsions, (Mark tranſgreſſions in the plurall number, leſt men ſhould think that he ſpeaks but of one notorious ſin, that troubled him and ſuch tranſgreſſions, as by vertue of the * originall do alſo comprize (his very thoughts) and thou forgaveſt the iniquitie of my ſin.
Which ſacred paſſage plainly commonſtrates the needfulneſſe of an exact and frequent confeſſing of our main and known …nnes, as without which no calmneſſe or true quietneſſe of conſcience is to be expected, wherfore, as I ſaid, ſo I ſay again, recount your ſins often ſpreading them abroad before the Lord, as Hezekiah the railing Letter of Rabſhekeh (2 King. 19.14.) that ſo you may have the leſſe work to do in the kinde, when you goe to prepare your ſouls for Chriſt, the moſt medicinall Roſe of Sharon, to take him as the onelyonly ſoveraign medicine of your ſin-ſick ſouls.
Thus deſcend by theſe three ſteps down to that depth of humiliation, which poſſibly you can reach unto, by the help and aſſiſtance of the all powerfull God, which in the uſe of ſuch holy means by earneſt prayer you muſt crave, and beg at his bountifull hands.
2. In the next place be well *The next thing in repentance is the change of the minde, &c. And this ſtandeth in a conſtant purpoſe of minde and reſolution of the heart not to ſin, but in every thing to do the will of God. Perkins Caſes of Conſci…nce. l. 1. c. 5. ſect. 4.reſolved, not to live under the reigning power of any allowed or approved ſin, and not to neglect the performing of any known dutie; when a man is to take Phyſick for the good of his body, he reſolves to part with a little money, yea, any money rather then want Phyſicke, without which he knows he ſhall be ſickly ſtill, and that he will do any thing preſcribed by the skilfull Phyſician, who knows farre better what is good for him then himſelf.
And therefore well may you reſolve too, being to take the Roſe of Sharon as Phyſick for the good of your ſouls, that you will by Gods help forgo any money, I adde, any ſinfull pleaſure, honour, or whatſoever elſe may be offenſive unto Chriſt, and that you will follow all the good inſtructions and directions, which he hath ſet down in his word, that you may enjoy him and be able to take him as you do deſire. Better is it, and a thouſand times better for you to follow Chriſts precepts and to be without ſuch delights, honours, moneys, while you live, then one houre to want Chriſt, who indeed will not comfortably impart himſelf and his hidden vertues unto one, whoſe heart hankereth after ſuch fugitive follies, vain delights, and golden fetters; for he ſaith, He that loveth father or mother more then me is not worthy of me, and he that loveth ſonne or daughter more then me, is not worthy of me, Matt. 10.37. from whence I draw this inference, and therefore how much more is he, who for the preſent loves either money, or pleaſure, or honour more then Chriſt unworthy of Chriſt, and unfit for Chriſt, to take him to his comfort.
Nay, *The life of Galeacius Caraccio. lus cap. 28.Let their money periſh with them (ſaid once Galeacius, that noble Marqueſſe of Vico to a Jeſuite, enticing him to return from Geneva into Italy to his own home, wife and children) who eſteeme the gold in the world not worth one dayes ſocietie with Jeſus Chriſt, &c.
And therefore as Barnabas did once exhort the Antiochians, that with purpoſe of heart they would cleave unto God, Act. 11.23. So do I here perſwade you to the like purpoſe of heart, that you will part with any thing, though never ſo deare, and do any thing, though never ſo irkſome to fleſh and blood, that Chriſt your deare love may impart himſelfe, and the ſweeteſt influence of his grace and comforts unto you, which that you may obtain, I pray God in mercy to ſettle your hearts for ſuch a gracious purpoſe of heart.
You will ſay unto me, A Caſe of Conſcience.you have reſolved ſo many times, but you were never able to perform what you purpoſed, and therefore you do not know whether you may reſolve ſo again?
I anſwer.So…ut.
If you did raſhly reſolve, the fault is yours, and therefore be wiſer next and adviſed, as Chriſt himſelf intimates by his two parables of a builder, and a King, Luk. 14.25.29, 30, 31, 32.
Conſidering
1. What ſtrength you have imparted unto you, much or little onelyonly, as the Church of Philadelphia, Revel. 3.8. that you may not preſume beyond it.
2. What ſtrength there is in ſinne, which you would vanquiſh, whether much or little, that you may not ſlight it, and ſo have the leſſe care to watch it, and to uſe all holy means to overbeare it, when Porters are to beare a burden they poiſe it firſt, that they may know how heavie it is, and ſo may not lye under the burden afterward, but rather in the beginning may get more help, if it be too heavie, and therefore well may you alſo poiſe the burden of a reſolution firſt before you take it up, and charge your ſouls with it, that they may not afterward ſinke under the burden, for want of more ſtrength and help, and for want of poiſing the burden of ſinne withall, whoſe weight indeed maketh the burden of reſolution ſo heavie, as uſually men after they have taken it up do finde it to be.
2. I ſay however it came to paſſe, that you were not formerly able to performe, and to do what you reſolved yet be not diſheartened, but reſolve again and again. For he that wils you to return again, and again, and again and again: foure times, Cant. 6.13. will doubtleſſe accept alſo hereafter of your reiterated reſolutions accompanied with wiſdome in making, and care in keeping, though as yet you were never able to do as ye *Rom. 7.15 Gal. 5.17.would. For if there be firſt a willing minde, it is accepted according to that a man hath, and not according to that he hath not, ſaith the Apoſtle, 2 Corinth. 8.12. * That is, not according to that which is beyond his power: Hence *Dionyſ. Carthuſ. inLeo, what a man was not able to do yeſterday, let him doe it to day, let him ever, *Leo de conflicta vit & virt. mihi. p. 113.as he receives grace from above, reſiſt his depraved cuſtome, let him ſay both mornings and evenings now I have begun. This is the change of the hand of the moſt High.
2. As other bodily Phyſick muſt be taken faſting, 2Rule.ſo be emptie when you take Chriſt, that is. 1. if need be abſtaine even from meat, keeping a truly religious faſt, according to our Saviours ſpeech, Mark. 9.29. 2. Thinke not your ſelves to be able to doe any thing, as of your ſelves. No: but rather that all your ſufficiencie is of God, 2 Corinth. 3.5. they that will keep Roſes, ſaith *Roſas nondum pateſactas ſervabis ſi in …anna viridi fixa reducas &c. Palladius.one, muſt keep them in a greene cane, And yee know that Chriſt cals himſelf a Roſe in my text, and therefore upon that very ground I inferre ſo much, that ſeeing he is a Roſe, if you will take and keep him, you muſt be as greene hollow canes, that is, evermore emptie and voyd of ſelf-conceitedneſſe, for as much as himſelf hath ſaid; Without me you can do nothing, Ioh. 15.5. *Ne quiſquam putaret ſaltem parvum aliquem fructum poſſe à ſemetipſo palmitem ferre, cum dixiſſet, bic fert fiuctum multum, non ait, quia ſine me parum poteſt…s facere, ſednibil pot…ſtis facere, Aug. in Loc. 3. Rule. Queſt. Solut.Not, but little, but juſt nothing, I pray you confider of it, and be perſwaded then to goe even quite out of your ſelves, and to unbottome your ſelves, wholly, caſting away all ſelf-confidence, and ſelf-relying, that ſo you may be fit for the Lord Chriſt, who filleth but the hungry with good things, who is emptie, and ſends the rich, that is, the rich in conceit, emptie away, Luk. 1.53.
3. As Patients will ſee what they take, ſo ſee you and conſider Chriſt by faith with Abraham, who ſaw his day and rejoyced, Ioh. 8.56.
You will ſay unto me, what great vertue can there be in this ſight?
I anſwer very much. For if they, that did but look on the *Numb. 21.brazen Serpent, being ſtung of the fiery Serpents, were healed, what will not faiths look do upon Chriſt himſelf, who is God himſelf, *Quod autem aeneus eſt ſignifi…al quod ille ſecundum carnem mortuus ſuerit, ſed divinitus aeternus ſit. Beda. in Num. 21.typified by the braſſe of that erected Serpent in the wilderneſſe, and ſo conſequently moſt able to heale us inſtantly, when by faith we do but look upon him, and eye him, as the Apoſtle would have us, ſaying, Heb. 12.12. Let us lay aſide every weight, and the ſin, which doth ſo eaſily beſet us, &c. Looking unto Ieſus; Mark, Looking, to ſhew that there is a moſt ſingular vertue and energie in the ſight of Chriſt, by a true and lively faith to ſubdue ſinne, and therefore I beſeech you looke up to Chriſt, and elevate your mindes a little, and doe not alwayes and onelyonly pore upon your ſins: For that can doe you no good, but Chriſt can, Chriſt will; and will not you look upon him? O go, go: nay run, as it is like they did that were ſtung of the fiery Serpents; and behold him as lifted up; Ile not ſay in the wilderneſſe, but in the *Heremus Eccleſiam ſignificat. Idemib.Churches of Chriſt ſignified, as venerable Bede hath well noted it, by the wilderneſſe. Let me adde, becauſe it contained the people of God: for are not you pittifully ſtung too of Satan, and a number of ſtinging ſins, like ſo many fiery Serpents, and therefore why do ye look one upon another, and why do ye caſt your eyes ſo much upon your ſoares and wounds, which your ſins made in your bleeding conſciences? This is not the way to health; No: No: you muſt look up to Chriſt, and therefore I ſay again run, Queſt. 1 Anſw. and make all the haſte you can to eye Chriſt, that you may be healed of Chriſt inwardly, as they that beheld the brazen Serpent were cured outwardly.2Anſw.
You will ſay unto me, how would you have us to look upon Chriſt.
1. I anſwer with the Apoſtle, Heb. 12.3. conſider him that endured ſuch contradictions of ſinners againſt himſelf, and ſo *Conſideratio enim eſt inſpectio. Langius.eye him, believing it to be ſo indeed that you may be moved by his *The like may be ſaid of his humilitie, chaſtitie, ſobrietie, meekneſſe, mercifulnes, benignitie, ſanctitie, that a due and and ſerious conſideration thereof▪ may & muſt move us to a carefull imitation of the ſame. See Bern. Serm. 15. ſuper. Ca….example patiently to endure the like. Againe, 2. conſider all his other bitter pangs and paſſions, but eſpecially the ſtupendious effuſion of his moſt precious blood, and beleeve verily that he ſhed it, and ſuffered ſo much as he did for the good of his, to ſave them from their ſins, and from his fathers wrath, and to give them everlaſting life, Ioh. 10.15.28. Ioh. 6.33. Matth. 1.21. 1 Ioh. 1.7. Hebr. 9.12.14. Epheſ. 2.13.16. Coloſſ. 2.14.
4. But reſt not here when you have ſeen Chriſt by faith aſſenting to the word of truth concerning him, 4Rule.you muſt go farther yet and apply or take him inwardly, as men take Roſes conſerved or diſtilled into their bodies, beleeving verily, that Chriſt not onelyonly died for his people in generall, but alſo for every one of you in ſpeciall, to free you from his fathers wrath, and from ſins tyranny, and to intitle you to everlaſting life. In a word that he will do for you in all the 25. Caſes formerly propounded as much as may be ſafely deſired and expected.
Thus 1. 1Ground.the Saints of God did ever apply him in their ſeverall times and exigencies as you may ſee Iob 19.25. Eſa. 9.6. Ier. 23.6. *Chriſtus enim eſt bonus ille paſt…r Aug. in Loc.Pſal. 23.1. Luk. 1.47. Ioh. 20.28. Gal. 2.20. 1 Pet. 2.24. 1 Ioh. 2.1. Revel. 1.5.6.
2. And thus the Lords Secretaries and pen-men of the holy Ghoſt, perſwade us to appropriate and to apply Chriſt to our poor & languiſhing ſouls as you may ſee, *Which words alſo are to be underſtood of Chriſt. Idem in Loc.Pſal. 34.8. Zach. 9.9. Rom. 13.14. * Epheſ. 4.24. 1 Ioh. 2.12.
3. Yea, thus Chriſt himſelf invites us to take and apply himſelf; heare him ſpeak himſelf if you will not beleeve me.
Come eate of my bread and drink of my wine, ſaith he, which I have mingled, *Tremell. in loc.that is, partake of thoſe good things which my father would have me to communicate unto you, Prov. 9.5. Againe, *Eſt invitatio Chriſti. Idem in loc.Ho every one that thirſteth come ye to the *That is, to the free gifts of the Spirit. Haym o in loc.waters, and he that hath no money come ye buy and eate, yea, come buy wine and milke? milke if ye be weake, wine if ye be ſad, without money and without price, or freely, Eſa. 55.1. Again, if any man be a thirſt, let him come unto me and drink, that is, let him derive from me by a lively faith ſo much ſpirituall grace as may *Bibat potum illum ſalutarem qui animam reficiat, et omnem a…ſt… cupiditatum hujus mundi reflinguat Cyril. l. 5. in Ioh. c. 10.quench his thirſting after the things of this world, Ioh. 7.37. adde Matth. 11.28. Mark. 5.36. You ſee by all theſe ſacred paſſages, what warrant you have to apply Chriſt and to perſwade your ſelves, that Chriſt will do for you what may be done. For as much, as he both invites you to come unto him, and alſo tels you what you ſhall have and finde in him, when you come unto him, and take him into your very ſouls, as you take meat and drink into your bodies, namely, whatſoever is neceſſary for the life of your ſouls ſhadowed forth by bread, and wine, and milk, and water, which things, as ye know, are moſt neceſſary and uſefull for the preſervation of the naturall life of man, and therefore in Gods name take, yea, eate, and drink Chriſt, even moſt confidently and boldly, as the onelyonly ſoveraign medicinall Roſe or Roſe-water, which muſt revive and cure your ſin-ſick ſoules, aſſuring your ſelves, that in all the foreſaid Caſes, he will doe for you what is to be done for your everlaſting health.
5. But withall, 5Rule.I muſt adviſe you that as men, who are to take bodily Phyſick are to pray unto God for a bleſſing, ſo beleeving you will beſeech and invocate the Lord Jeſus Chriſt, who is both Phyſick as a Roſe, and the Phyſician himſelf, as he is a Saviour, that he will bleſſe your endeavours, and make himſelf effectuall unto your poore and ſickly ſouls.
More particularly, that like a Roſe he will purge out choler, and hatred, and luſtfulneſſe, and envie, and pride, and every other corruption, that you may be moſt troubled with, and that he will cleere your ſight, that you may ſee your ſinfulneſſe more then you did, and take away your ſtonie hearts, that you may be able to mourn or to grieve more for your ſinnes then you did, and that he will diſſolve all ſtoppages within you, and enlarge your hearts, that ſo you may run after him in the way of his commandements, and that he will be pleaſed to eſtabliſh your hearts, and to pardon your offences, and to give reſt unto your ſouls, and to take away all trembling from your hearts. Moreover, pray him with all humbleneſſe of minde, that he will not ſuffer your graces to decay, nor to be ſo dead as ſometimes you are, but rather will quicken your ſpirits, and when you be a thirſt after more grace, that he will ſatisfie you, and when you begin to thirſt too inordinately after the things of this life, that he will quench your thirſt, that you thirſt ſo no more, and when his fathers wrath is kindled againſt you, that he will appeaſe it, and when you be comfortleſſe and have loſt a deare friend, that he will comfort you, and when you are ſick in body and weake in faith, that he will ſtrengthen you. Thus according to the Caſes formerly proſecuted beſeech Chriſt to be good unto you, and if he ſeeme to be ſtrange, and inexorable then urge him, as the good Shunamite the Prophet Eliſha, when her ſonne was dead, ſaying, As the Lord liveth and as thy ſoul liveth I will not leave thee, 2 King. 4.30. So ſay thou unto Chriſt as thou liveſt, I will not leave thee till thou help me, or as *Si ſ…e du…io …ētis acceſſeris & dixeris ei, niſs accepero non credam, …roſſ us accipies, ſi …amen …ſum poſtu…a…eris, qxe …m daredaeat, & tibi …tenti…i …cdiat. ….Chryſoſtome would have us, unleſſe thou give me what according to thy will I deſire of thee, I will not beleeve thee, aſſuring thy ſelf that thou ſhalt impetrate, and have what thus *It moveth ingenu … natures to ſes m…n take … & den…alls well, which proud perſon… will not do, and ſo it mov…th God. Th. Goodwin in his return of prayers▪ …. 212.importunately thou doeſt poſtulate and crave. See Luk. 18.1, 2, 3, 4, 5, 6, 7. Matth. 15.26, 27. how Chriſt himſelf would both have us to be importune, and inſtant, and how he commendeth the woman of Canaan which was ſo conſtant, and would not give him over till he did help her. And I could tell you even of many wonders, which fervent and importunate praying hath wrought from time to time, conſtraining Chriſt to help his people, which prayed even beyond hope and imagination, and contrary to the courſe of nature to encourage you, but Ile content my ſelf with one inſtance onelyonly for the preſent, which may ſuffice. *Foxe act, & men, p. 689When Solymani… had beſieged Gunza in Hungary, and eight companies were entred in the middeſt of the town, there was gathered in a houſe a company of women, children, and impotent folk, which made ſuch a noiſe with their cry and prayers, that went up to heaven, as that the Turks thought a new ſupply did come againſt them, and ſo left the citie again, and compounded with it, whereupon that poore place was miraculouſly preſerved, and therefore I ſay again pray whenſoever you be in any diſtreſſe, though you can have but as little hope as they of that little citie, Chriſt himſelf ſeeming to be againſt you, as he ſeemed to be utterly againſt the good woman of Canaan, yet pray, and ſay unto him as ſhe ſaid, Lord help, nay cry and cry even mightily as the ſame Canaan petitioner, and as the ſaid poor women and children of Gunza did cry ſaying againe, and againe, and againe, Lord help, and if that will not do it, cry again both day and night, uſing the ſame words, or ſome ſuch like, ô Lord Jeſus, ſweet Roſe of Sharon, help: for we are grievouſly vexed of the Devill, or thus, Lord help; for we are grievouſly tormented of thy fathers wrath, or thus, Lord help; for we are grievouſly perplexed by reaſon of ſin. Thus in all the foreſaid Caſes cry out for help, and *Nam cui quaeſo in dubiis aeſtuanti & fluctuanti non ſubito ad invocation…m clarinominis emicuit certitudo. Bern. ſuper Cant. Serm. 15. fol. 125.doubt you not but that as Chriſt ſaid at laſt to the good woman of Canaan; O woman, great is thy faith be it unto thee as thou wilt; So, as that her daughter was made whole from that very houre. Matth. 15.28. and as that good people of Gunza was bleſſedly preſerved upon their loudcrying prayers, ſo you alſo ſhal be likewiſe moſt happily and wonderfully delivered and made whole though not in the ſame houre, when you will, yet moſt certainly when For God conſidereth all times of thy life, and ſtill chuſeth the beſt and fitteſt to anſwer thy prayers in. Goodwin. ibid.God will, which clauſe leadeth me to an other rule which I muſt adde in the next place. As for this I have urged it ſo much the more, becauſe I know ye need it moſt, and are like to gain by it moſt, the Lord giving a bleſſing to your endeavours and mine, which I humbly and heartily crave at his mercifull hands.
6. Again, 6Rule.as they that take bodily Phyſick muſt have patience to waite till it work, ſo you, having taken or applyed Chriſt, that moſt medicinall Roſe of Sharon, and prayed moſt patiently waite with bleſſed David, Pſal. 40.1. till he incline his eare unto you, and help you. For therefore it is written. He that beleeveth] namely in Chriſt, ſhall make no haſt aHieron in loc.or muſt mak… no haſt] namely, bTremell. in loc. foreignout of impatience, ſo as to cLuther.flie as one tranſlates the *For God ſheweth his wiſdome and love as much in giving the thing it ſelf. Goodwin in his returne of prayers. p. 146.originall, Eſa. 28.16. and hence it is that one of the ancient, who by Davids bleſſed mans, Pſal. 1.1. underſtandeth Chriſt himſelf obſerveth in him well, that he is a tree of life bringing forth his fruit in due ſeaſon. verſ. 3. dNon importune ſed tempore ſuo. Hilar. in pſa, to. 2. mihi p. 16.that is, in his own time, which himſelf cals his e houre, ſaying to his bleſſed mother, mine houre is not yet come, namely, to turn water into wine, Iohn 2.4. ſo that you muſt not be diſmaid, though he do not deliver you by and from your ſins, and croſſes, when you cry, concluding that he will never help or heale you, becauſe he anſwers not your expectation, when you would. No, but as good old Simeon waited a long time for the conſolation of Iſrael, till he met his much deſired Saviour, moſt happily and joyfully in the Lords Temple, where alſo he did embrace him with the moſt heartie and deareſt embraces of his tendereſt affection both in the arms of his bleſſed body, and with the arms of his moſt precious faith, having been formerly aſſured by a divine revelation from the ſpirit of God, that he ſhovld not ſee death before he had ſeen the Lord Chriſt, Luk. 2.26. ſo you are to waite in like manner for that conſolation, eaſe, and help, which you do or ſhall deſire, till Chriſt ſend it in his own time, having been heretofore ſufficiently promiſed in the like manner, that ſooner or later before you be unmanned by death, and diſſolved, you ſhall have as much help from the Lord Chriſt as is needfull and *For the Lord doth all things in weight and meaſure, and hath likewiſe appointed a certaine meaſure of grace, and faith and comfort, inwardly to be enjoyed Rom. 12.3. Ephe. 4.…. and a meaſure of common bleſſings outwardly to be received Pro. 30.8.convenient for you, which ſecuritie or promiſe ought to content you. And therefore I ſay again waite: For the viſion. is yet for an appointed time, but in the end it ſhall ſpeak, and not lye, though it tarry, waite for it, becauſe it will ſurely come, it will not tarry, ſaith God himſelf, not I, Habak. 2.3.
If you aske me what time the Lord doth uſually help.
I anſwer. 1. When you need his help moſt, being ready to ſink, Mat. 8.24.26.
2. When you are moſt fit for it, being humbled, Eſa. 57.15. So that accordingly you may expect his help ſooner, or later.
7. 7Rule.As they that take corporall Phyſick keep their chamber, ſo muſt every one of you taking, or having taken Chriſt the Roſe of Sharon, as ſpirituall Phyſick for the good of his poor ſoul. Keepe the chamber or cloſet of his heart with all diligence, as it is written, Keep thy heart with all diligence, or with all *omni cuſtodia & vigilantia.cuſtodie and watchfulneſſe, as the originall more emphatically importeth, Prov. 4.23. Keeping faſt your doores, I meane your ſenſes, and not ſuffering any cold or infectious aire to come in.
If you aske me how ſhall we do to keepe our hearts thus with all diligence? Queſt.
I anſwer. Solut. 1. Direction.1. Stopping every little hole or occaſion that may let in the leaſt coldneſſe.
2. Keep faſt your doores, 2Direction.that is, your ſenſes not ſuffering any coldneſſe or infectious aire, that is, infecting objects or matters to come, in Iob 38.1. Pſal. 39.1.
3. Pray God to aſſiſt you herein, 3Direction.as David did, ſaying, Set a watch, O Lord, before my mouth, keep the doore of my lips. You may ſay moreover, keepe mine eyes alſo, ô Lord, and the doores of mine eares, and watch my heart that I may neither take a cold, nor any other infection. I humbly beſeech thee.
4. If thoſe domeſtikes, 4Direction.that are with thee in the chamber, that is, thoſe ſinfull motions, which are *Math. 15.19.bred in the heart, do offer to open thy doores and to go out, and ſo to let in the coldneſſe and infection, which ever followeth them, 1. obſerve. 2. queſtion. 3. check. and 4. reſtraine them forthwith, and ſuffer them not to range ſo like Dina, Gen. 34.1. and to go in and out. Nay, 5. ſhut them out of your doores quite, and let them ſtay or lodge no longer within you, remembring the words of the Lord, Ier. 4.14. How long ſhall thy vain thoughts lodge within thee, or be ſo approved, tolerated, entertained, as gueſts that are moſt welcome, and are even intreated to ſtay day after day, night after night, and ſo do ſtay, and continue with the entertainer, as the *foreign Whoſe root is foreign Pernoctare, hoſpitari, manere, commorari.originall doth moſt ſignificantly imply ſo much, and more too, then I can well expreſſe here, or have expreſſed heretofore, touching the ſame matter in the ſecond generall uſe upon another occaſion.
Laſtly, 8Rule.Taking or having taken Chriſt that moſt medicinall and operative Roſe of Sharon, you are as patients to keep cloſe to the fire, or rather to three ſeverall fires; by
1. 1 Fire.Thinking much and often on that moſt formidable fire of hel which ſhall never go out, Eſa. 66.24. *Namgehennam ſemper timens nunquam in ge hennae ignem cadet, ſemper hoc caſtigatus metu Chryſ. hom. 5. ad pop. Antioc. p 48. 2 Fire.That ſo you may keep down your bodies of ſin, as Paul did, 1 Corinth. 9.27. being ever moſt carefull to be even univerſally obſequious and obedient to Gods ſacred Law.
2. By muſing ever on the word of truth and promiſe, with holy David, Pſal. 119.97. as an other fire, which alſo ſhall never go out, Ierem. 23.29. 1 Pet. 1.23. that ſo it may like a pillar of fire conduct you ſafely thorow the great and terrible wilderneſſe of this men-devouring world into the celeſtiall Canaan, not ſuffering you either to ſtumble againſt the ſtone of ſtumbling and rock of offence, which is Chriſt, accidentally, 1 Pet. 2.8. or to wander totally and finally out of the way of Gods commandements, Pſal. 119.6.9.105. and may likewiſe warme your faint and ſickly ſouls, when they begin to coole, blazing and flaming, as it were, about your heads, & hearts, and vibrating, or ſending forth now this, then that moſt ſweet and precious promiſe. Beſides a number of other holy truths and paſſages, like ſo many hot burning ſparks of fire, whereby your cooling brains and breaſts may be re-heated, and re-enlivened, and ſo conſequently moſt bleſſedly re-enabled to hold out and and to perſevere unto the end, in the metaphyſicall and ſupernaturall taking of the moſt effectuall Roſe of Sharon, 2 Pet. 1.19.
3. By holding forth alſo your very heads and hearts againſt that ever burning fire, which is God himſelf bleſſed for ever, Hebrews 12.19. and bathing your raviſhed and aſpiring thoughts even moſt deliciouſly and frequently in the hotte burning flames, or manifeſtation of that moſt holy and everliving eſſence, even as a bleſſed Martyr, being condemned to be burnt alive, did even bathe his hands in the flames of fire, to evidence and to declare the unconceivable and unexpreſſable delight and joy which he tooke and felt in the midſt of the fire, ſo do you in like manner manifeſt and ſhew forth your inexplicable delight and ſoul-raviſhing content, which you take in God and Chriſt, by ſo thinking upon God much and often, yea, ever with *Gen. 39.9.Ioſeph, and *Pſal. 16.8.David: that ſo you may be ever afraid, as Ioſeph was, to ſin againſt his Sacred Majeſtie, Geneſis 39.9. and alſo may be ever warme and fire-hot, as it were, in affection, but then eſpecially, when you do take and apply, or have taken that moſt ſweet, moſt fragrant, moſt pleaſant, moſt operative, and ſalutiferous Roſe of Sharon Chriſt Jeſus, our moſt deare and bleſſed Saviour, to be adored and magnified for ever and ever.
FINIS.