The Usefulness and Excellency of Christ, Section 20
SECT. 20.
Christ is to be made use of in 25. Cases. Case. 1
1. VVHen you be overcome with choler and anger, or else finde your selves prone to it at any time: for as *Rosa succus sanqui nem biltasam expur…at Petr Andr. Matthiol. l. 1. Dios. c. 112.roses do purge choler, so *Nihil ita irae impelum …h…bet si…ut 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.
Case. 2 2. When you be apt and prone to hate any man, which is more then to be angry onelyonly with an other. 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, 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.
Case. 3 3. When you be pestered with that *Invidentis 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 livaris vulnussanat sicut nomea Iesu. Bern. Serm. 15 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.
Case. 4 4. When you are troubled with the most detestable sinne of Pride, being strongly tempted to be proud of your wealth, or gifts, and spirituall graces; for as Roses are good against *Si membram per inflammationemintumuerit insundenda erit rosa tepida. Celsus l. 8. c. 4.swellings, so *Nihil ita superbiae 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.
Case. 5 5. When you feele the scorching heat of concupiscence, and know not how to free your selves 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 ita 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.
Case. 6 6. 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 eLynceus tam certa acje luminū usus est, ut à Lelybaeo portu Carthaginenfium classes egredientes intueretur. Vnde Lyncei oculi Val Max. l. 1. 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 8. 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, Ioh 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 creature thou art; therefore hSubaudi e…e ex …e. 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.
Case. 7 7. 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.
Case. 8 8. 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. Matthiolus in Diosco. 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.
Case. 9 9. 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. hist. l. 21. c. 19.Plinie, 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.
Case. 10 10. 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 Case. 11 he were not able to take away all shortnesse of breath, and to enlarge the heart, that one may *Cui aliquando fletit ante faciem salutaris nominis ignaviae corpor. Bernard.run, which he cannot do, whose breath is but short.
11. 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 fons 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.
Case. 12 12. 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 adjutorii sonuit defuit fortitudo. Bernard.Christ a most singular facultie to cast out and dispell all those pensive and perplexed onceits, 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.
Case. 13 13. 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.
Case. 14 14. 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 Willi. Langh. p. 537.one writes of the same, nay fSiquidem cum nom…no Iesum hominem mihi propon… milem, & humilem corde, benignum, sobrium, castum misericordem, &c. cundem{que} ipsum Deum omnip tentem, qui me & exemplo sanct & roboret adjutorio. Vnde concludit, quod …omen Iesu totius indecoris sugat 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?
Case. 15 15. 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 Plinie 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, Iesus 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 impediuntur, ut infantes, quidā lege, ut foeminae, quae per procuratores agere possunt. Doctor Vulteius. Iuris Prud. l. 2. c. 30civill 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 *Carāza in sūma concil. mihi. p. 28 1.those 227. fathers, which met in Trullo, under the Emperour Iustiman (to adde Canons unto the sixth generall Counsell of Constantinople, which made none) do *Liccat omni Christiano monasterium ingred…, &c. in quocun{que} crimine deprehensus fuerit: Saluator enim noster Deus inquit. Eum qui ad me venit non ejiciam foras Canon 43. Conc. 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.
Case. 16 16. If you say, 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 * Roses do take • Rosa cordis palpitationi salutare est remedium. Matthiolus in Diosco. l. 1. c. 112.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 Case. 17 at hand to justifie you, Esa. 50. 8. forasmuch b Pl…nat. hist. l 21. c. 19.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, 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 *Quiescere. Cujus (scilicet Christi) figura erat Noah, quem ubi pater ejus g…nitum vidisset juxta prophetiā imponebat ei nomen Noe, dicens; his quietos nos faciet ex peccatis nostris, &c. Noe vero à peccato quie tos non f…c…t, sed in Christum prophetavit Lam…ch, qui per Noe significatur in veritate. Epiph. l. 1 to. 2. mihi p. 132.Rose conciliates ease, and brings men * 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 dFecisti nos Domine pro te, & inquietum est cor nostrum, donec veniat ad te Aug.will want, till they come and cleave to me, and me alone.
Case. 18 18. When you perceive your selves to be entring into a spirituall consumption, 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 Langh. p. 537.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 mansenit & 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.
Case. 19 19. When you finde your selves dead and livelesse, to think or do any good thing go to Christ, who like a *Matthiolus in Diosco l. 1 c. 112.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.
Case. 20 20. Again, 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 Laugh. 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 ita temperat sitim avaritiae, 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 a 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 tenebrosa. Hinc eam hau…iunt homines hyaria 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.
Case. 21 21. 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; having made a bridge Caligulaes folly.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 adfuit. 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, id est, confugium faciant ad Christum, veracit…r 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.
Case. 22 22. Moreover, are you deprived of your dearest friends, goodly children, or loving parents? or hath any of you been bereaved of a kinde yoke-fellow, 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.
Case. 23 23. 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. Serm. 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.
Case. 24 24. 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 * Christ, art with me, thy Aug. in Loc.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 *A…s…lm. apud Rosium in co…f. Petriconiensi cap. 73. Georg. Cassander in app…nd 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.
Case. 25 25. 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. Mattbiol. 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.