The Usefulness and Excellency of Christ, Section 21

The Usefulness and Excellency of Christ · Section 21

p. 218SECT. 21.

Eight Rules to observed in the taking of Christ.

Quest YOu will say unto me; 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.

Answ. I answer. 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 p. 219appointed 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.

Rule. 1 1. As it is requisite, that before men take bodily Physick, they should Vide Praxin Medicam. Gualteri Brucl. Doctoris celebcrrimi.first be * 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.

Quest. You will say unto me, How would p. 220you have us to be fitted for Christ.

Answ. I answer.

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 olla conditas sub d…o obruunt ac r…servant 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 3. Steps to humiliation.or degrees, 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, as the Apostle 1. Self-Examination.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, p. 221either sacramentally, or spiritually onelyonly, then let him examine himself first, and that touching these sixe things:

Thing. 1 1. Whether Christ belong to him or no, so as that he may truly say, My beloved is mine and I am his, Cant. 2. 16.

22. Whether he be in the faith or no, 2 Corinth. 13. 5.

33. 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.

44. 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.

55. Whether he do allow of that masse of corruption or no, Rom. 7. 15. 20.

p. 22266. 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.

A Note. 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 apprehensura se utpote suas operiluram divitias, sese comprimere, inimicam quoque manum, si forte comprehenderit, amputare, &c. Francisc. Ruens de Gemmis l. 2. c. 13.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.

A Case of Conscience. If you aske me, how you may know that you have examined your selves sufficiently?

p. 223Sol. I answer. (With Gerson) that a man is to adhibit so much diligence herein * Tantum diligentiam debet facere in Examinatione conscientiae recogitantis praeterita peccata, quātam faceret in magno & arduo negotio pro magna & ardua re tractanda aut incommodo gravi vitando. Gerson in Tripart.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.

Quest. or a Case of Conscience. 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?

Sol. 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, that your memories may be so illuminated, * Si non placet oblivio, sed magis d…sider…t ad omnium peccatorum saorum illuminari memoriam. Si nihil voluntarie omittit, &c. Gabriel Biel in Can. Missae Lect. 8. mihi. fol. 11.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 p. 224would 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 every thing 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.

A Corollary. Let me superadde but a necessary 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 your selves 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 M^r. Dod, D^•. Maior, M^r. Scudder, or some other on the Commandements. For this kinde of examination is held also by p. 225**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 2. Self-lamentation.were able, 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 p. 226brave 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, if it were possible.3. Self-accusation.

3. Having lamented your selves fall to self-Accusation, and confesse your sins, Ile not say to **Quid mihi ergo est cum hominibus ut audiant confessiones meas quasi ipsi sanaturi sint omnes languores meos. Aug. confes. l. 10. c. 3.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.

A Case of Cōscience. You will say unto me, how would you have us confesse our sins, must we p. 227confesse them all to God in particular, or will a generall confession serve?

Sol. I answer. In some cases it will serve, and in some it will not.

Quest. If you aske me in what cases it will suffice?

Answ. I answer. If 11. we be prevented by time, as the thiefe upon the crosse, Luke 23. 40, 41, 42, 43.

22. **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.

A Case of Conscience. But when will a generall confession not suffice?

Sol. 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 p. 228may 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. …. 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…ss…sione notatur integritas, &c. Non enim consuc…da sunt solum verba & sacta, commissiones & omissionès, sed etiam cogitationes immūdae & morosae affectiones, inordinatae intentiones, mixtae voluntates, p…rversa judicia, & suspiciones temerariae, Albert. Mag. Epis. Ra…p. 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. p. 229For 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 **Origen.one saith well, such thoughts will accuse us in the last day, I adde, if we do not now accuse our selves, confessing them that they may not leave some impressions in our souls, as in waxe.

A Corolary. Let me superadde one Corollary, keep short reckoning therefore, and humble your selves often, by often confessing, even **foreign. Chrys. in Psal. 50. hom. 12.Ps 50daily 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.Rom 2:15accusing 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, p. 230and **For the Hebrew is foreign which signifieth both every day and the whole day. which word somtimes signifieth foreign thoughts that are evill, as Psal. 36. 1. foreign. dixit praevaricatio impii, id est, mala cogitatio.Ps 36:1every 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 sinnes, 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 p. 231take 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 Conscience. 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 p. 232souls, 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, p. 233to 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.

A Case of Conscience. You will say unto me, you have resolved so many times, but you were never able to perform what you purposed, p. 234and therefore you do not know whether you may resolve so again?

Solut. I answer.

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

11. 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.

22. 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 p. 235it, 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.

22. 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.Rom 7:15Gal 5:17would. 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. **Dionys. Carthus. inThat is, not according to that which is beyond his power: Hence * Leo, what a man was not able to do p. 236yesterday, let him doe it to day, let him ever, as he receives grace I. co de conflicta vit & virl. mihi. p. 113.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.

Rule. 2 2. As other bodily Physick must be taken fasting, 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 no…lum pa…factas servabis si in canna viridi sixa 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 p. 237do nothing, Ioh. 15. 5. **Ne quisquam putaret saltem parvum aliquem fructum posse à semetipso palmitem ferre, cum dixsset, bic fert fructum multum, non ait, quiasme me parum potestis facere, sednihil potestis facere, Aug. in Loc.Not, but little, but just nothing, I pray you consider 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 selfrelying, 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.

Rule. 3 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, Quest. what great vertue can there be in this sight?

Solut. I answer very much. For if they, that did but look on the **Numb. 21.Num 21brazen 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 significat quod ille secundum carnem mortuus fuerit, sed divinitus aeternus sit. Beda. in Num. 21.Num 21typified 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, p. 238as the Apostle would have us, saying, Heb. 12. 12. Let us lay aside every weight, and the sin, which doth so easily be set 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. Idem ib.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 p. 239and 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, 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.

Quest. You will say unto me, how would you have us to look upon Christ.

Answ. 1 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. …5. super Ca….example patiently to endure the like. Againe, Answ. 2 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. p. 2409. 12. 14. Ephes. 2. 13. 16. Coloss. 2. 14.

Rule. 4 4. But rest not here when you have seen Christ by faith assenting to the word of truth concerning him, 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. the Saints of God did ever 1. Ground.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 pastor 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.

22. 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. p. 241Rom. 13. 14. **Tremell. in loc.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, **Est invitatio Christi. Idem in loc.that is, partake of those good things which my father would have me to communicate unto you, Prov. 9. 5. Againe, **That is, to the free gifts of the Spirit. Haym…o in loc.Ho every one that thirsteth come ye to the **…i…at pot…m illum salutdrem qui animam resiciat, et omnem aestū cupiditatum hujus mundi restinguat Cyril. l. … in Ioh. c. 10.John 10waters, 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 … 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 p. 242much, 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.

Rule. 5 5. But withall, 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, p. 243and 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, not to be so dead as sometimes you are, but rather will quicken your p. 244spirits, 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 El…sha, 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 **…, & … Chrysost.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 p. 245what thus **It moveth ing… n… … to see in …ke r…puls…s & d…s w…ll, which proud persons will not do, and so it moveth God. Th… Goodwi… in his return of p…yers. p. 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. **F…xe act. & mon. p. 689.When Solymanus 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 p. 246compounded 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 emi…uit 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 p. 247faith 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.

Rule. 6 6. Again, 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. p. 248He that beleeveth] namely in Christ, shall make no hast aaHieron in loc.or must make no hast] namely, bbT…m…ll in …. foreignout of impatience, so as to ccLuther.flie as one translates the * 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 oringing forth his fruit in due season. vers. 3. ddNon importunc …d tempore suo. H…r. in psa. to. 2. mihi p. 16.that is, in his own time, which himself cals his eeFor God sheweth his wisdome and love as much in giving the thing it self. Goodwi… in his returne of prayers. p. 146.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 by 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 p. 249both 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. c. and a measure of common blessings outwardly to be received Pro. 30. 8.Rom 12:3Eph 4Prov 30:8convenient 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.

p. 25022. When you are most fit for it, being humbled, Esa. 57. 15. So that accordingly you may expect his help sooner, or later.

Rule. 7 7. 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 infections aire to come in.

Quest. If you aske me how shall we do to keepe our hearts thus with all diligence?

Solut. I answer. Directi∣on. 1 1. Stopping every little hole or occasion that may let in the least coldnesse.

Directi∣on. 2 2. Keep fast your doores, that is, your senses not suffering any coldnesse or infections aire, that is, infecting p. 251objects or matters to come, in Iob 38. 1. Psal. 39. 1.

Directi∣on. 3 3. Pray God to assist you herein, 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.

Directi∣on. 4 4. If those domestikes, that are with thee in the chamber, that is, those sinfull motions, which are **Matth. 15. 19.Matt 15:19bred 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, 11. observe. 22 . question. 33. check. and 44. restraine them forthwith, and suffer them not to range so like Dina, Gen. 34. 1. and to go in and out. Nay, 55. 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 p. 252most 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 …oo… is foreign P…rnoct…e, hosp…t…ri, m… …re, co… m….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.

Rule. 8 Lastly, 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

Fire. 1 1. Thinking much and often on that most formidable fire of hel which shall never go out, Esa. 66. 24. **Nam ge…am semper ti…as n…nq…am i…ge h… ignem cadet, semper h…c castigatu… … Ch…ys hom. 5. ad pop. Antioc. p 48.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.

Fire. 2 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. p. 2531 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.

p. 2543. 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.Gen 39:9Ioseph, and **Psal. 16. ….Ps 16David: 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 p. 255do 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.