odious savour upbraiding them with their execrable basenesse that I may take away that which letteth after men have heard much of Christ and know what they must doe to obtaine Christ pressing them before and behinde as fighting souldiers are wont to doe in the wars to make some yeeld who yet will stand it out and maintaine the field against Christ supposing that they are for Christ and Christs already and need not goe to Christ when indeed they are against Christ as may appeare by the odious sent of their corrupt hearts and lives both to others and to themselves but to themselves especially Brethren this is my aime I tell you and therefore I have purposely superadded this lot of Basenesse not forgetting my selfe what I had said in the former use of conviction but intending to second that by this because I know that else all my preaching and my labour will be in vaine if men be not made sensible of the most odious sent of their abominable deeds and on the contrary that if men doe once smell the intolerable stinch of their very dearest and most delicious sins they will then labour as much as they can for that sweet rose of Sharon Jesus Christ to perfume and to sweeten their most corrupt and filthy hearts For doe we not see how men will fetch roses and other flowers and perfumes to perfume their roomes if by reason of one that dyed of a filthy disease and stinks most abominably they cannot otherwise stay in their houses as not being able to endure the odious and pestilent sent wherewith the dead corps doth fill the same and therefore I doe proportionably conclude that if men were but or could be sensible of that infinitely more abominable and execrable smell which that body of death even sinne within their hearts evaporates and sends forth continually out of their hearts they would not goe so as they doe without Christ that heart-sweetning rose of Sharon but rather cry out as those Acts 2.37 What shall we doe to get Christ that he may take away this most odious sent which we are no longer able to endure and with the Apostle Rom. 7.24 O wretched men that wee are who will deliver us from that stinking body of death Oh that Christ would doe it and oh that we were but able to get Christ to doe it SECT 15. Of Brutishnesse the fourth Let. 4. THere is much brutishnesse likewise in the hearts of a great many men and women 4 Let. Brutishnes which keeps them from Christ For as the bruit beasts are all for grasse and care not for roses so are they altogether for their victuals and belly cheare and sensuall delights as that they doe not at all regard Christ See Luke 14.20 how one of the guests there invited to the great supper doth upon this very ground refuse to come I have married a wife saith he and therefore I cannot come Marke I cannot come peremptorily whereas the former desired to be excused onely which plainly shewes how hard it is for a * Luxuriosi enim per tertium intelliguntur Durand Ration l. 6. fol. 157. luxurious person to come to Christ who is the good cheare of that great supper wherefore be divorced I pray you from luxury which is the wife there meant and withdraw your selves but a little from your pleasures sports meat drinke and carnall company and then consider of this businesse which doth so much concerne the eternall welfare of your never dying soules for then and not till then there is hope that you will care more for Christ then ever you did yet Take one * Considerations of eternity p. 244. Theodorus for an example when as a great festival day was kept through all Egypt a great feast was at his fathers house and many were invited to it some of whom did dance and others laugh and were merry he retired himselfe into his closet and expostulated with himselfe thus unhappy Theodore is it according to Christian religion to passe from delights to delights either I am much deceived or else Christ hath shewed us another way into the kingdome of heaven whereupon as he prayed that God would not suffer him to die eternally and wept in comes his mother and telleth him that he is looked for but he excusing himselfe send her away againe saying that he was not well in his fromacke Thus being alone he conferred with God and himselfe aâ—out eternity and of his former course what am I or what have I been or how will it be with me hereafter there are divers helps to heaven I 'le goe that way which is most convenient for me but my friends will grieve at it what then but must I doe it now in my youth that is hard so it is indeed to flesh and bloud but experience hath taught that late services are seldome good Therefore Now but I have been tenderly brought up shall I be able to live so strictly I hope I shall but it is a hard matter to strive against custome I have hitherto lived like a nobleman and shall I now live like a poore man Theodore what thinkest thou canst thou doe so I 'le strive what I may Christ is gone but a little before me shall not I follow him Therefore farewell all the world and the things that are in it I care not for you farwell I say all but welcome eternity thou art the onely thing I seeke after my soule longeth after thee there is nothing that I desire in comparison of thee With that bent of cogitations he resolved to become one of Pachomius his schollars and did so saith my author and as he did thus leave a feast and all and mused on eternity and reasoned the matter with his owne soule when he was alone and so welcomed eternity and resolved to be a follower of Pachomius so say I doe you in like manner first retire your selves setting apart one whole day of fasting at least and then secondly reason the matter with your selves concerning Christ that so you may yet embrace and welcome Christ and become his followers and disciples which the Lord in mercy grant that it may be so SECT 16. Of Bitternesse the fifth Let. THe fifth impediment is bitternesse 5 Let is Bitternesse For as a rose of its quality is * Galen l 7. simpl Medicam bitter so Christ is somewhat bitter too or seemes to be so in regard 1. of the law whose bitternesse he that will come to Christ must taste of Gal. 3.24 before he can taste how sweet the Lord Christ is Psal 34.8 2. in regard of those bitter troubles and persecutions which attend those that will live godly in Christ 2 Tim. 3.12 and retard and hinder many from comming to Christ but that must not discourage you my dearly beloved For as the bitternesse is great first and the troubles many that such must taste of who come to Christ so the comforts and the sweetnesses to
enjoy and feele but onely by Christ himselfe inhabâ—â—ing the heart and blessing it with the sweetest influence of the unutterable joyes and comforts of his holy spirit by whom he doth not only enlighten them as temporaries but also regenerates and new creates them in such an admirable and glorious manner as that the joy and comfort thence resulting must needs be also full of glory 1 Pet. 1.8 And therefore as they that wanted corne went to Ioseph in Egypt to get some so do ye repaire to Christ beleeving in him that so you also may rejoyce in him with joy unspeakable and full of glory For why will ye and how can ye live so uncomfortably as ye have lived formerly being altogether destitute of that holy spirit of promise whose soule-refreshing comforts none can truly feele till he be truly and throughly come home to Christ 3. So for the life to come 3 In regard of lise eteâ—nall it is Christ that must procure and assure the same unto you or else you must never looke for it but rather for death and destruction as it is probably conceived that if roses had not revived some by Gods blessing upon them they had dyed when they were taken with grievous pulls See Iohn 3.36 He that beleeveth not the sonne shall not see life but the wrath of God abideth upon him Hence * De Corrept grat l. c. 7. Austin no man is freed from the damnation which Adam hath brought upon us but only by faith in Jesus Christ This one ground well digested is like to doe you most good for as I told you formerly the terrors of the law breathing out nothing but horror and damnation must first make you afraid before you will goe to Christ aâ— ye ought even as a great many men will never yeeld to leave the world and the cares of it till they see that they must die and as some others will never beg being too much ashamed to doe it till they see that they must doe it or starve so you will never yeeld to leave your dearest sins and bosome delights and to beg faith in good earnest and to goe to Christ by faith unlesse you see death as it were before your eyes and consider of it seriously that you must starve and dye and perish for ever in that formidable and horrible lake which burneth with fire and brimstone if you doe it not And therefore as * 2 â—am 2.23 men went no farther but stood still by the dead body of Asael so goe no further till ye have viewed and digested this chiefe and last ground concerning life and death that so you may proceed no farther neither in your chase and eager pursuit after the profits sports pleasures and preferments of this world but rather may beg saving faith of Jesus Christ who is the author of it as I noted before and then may looke up by faith on Jesus Christ that ye perish not O my dearly beloved what will not a man doe that he may not * Quomodo homines omnem impeâ—â—dunt operam ne moriantur temporaliter quare non item ne moriantur in aeternum Aug de verb. Apost ser 18. die Skin for skin yea all that a man hath will he give for his life said Satan once to God Iob 2.4 I adde especially if a man being a prisoner were like to be carried every moment out of his prison the place of execution there to be rosted in a chaire of brasse by a small fire and so to dye by little and little and to finish his miserable life in unspeakable torments would not a man give all that he hath that he might not dye such a fearfull death And therefore what is it that you should not be willing to doe and to forgoe who being prisoners too must expeâ—â— every minute to be carried away of the devill who keeps you in prison 2 Tim. 2.26 into the terrible place of execution called hell there to be rosted and to be burned and tormented not by a small but a great and mighty fire which the wrath or breath of God like a streame of brimstone doth kindle Esa 30.33 even for ever and ever if Christ free you not nay suppose a man might escape such a temporall punishment of fiâ—e and save his life if he would but goe forth out of prison to his King who can free him falling downe before him and submitting himselfe unto him to be disposed of by him doe ye thinke he would not willingly leave his prison and even run to the King and do any thing rather that the King shall command then burne Well you may escape so I am sure and therefore should ye not gladly leave sinne which is but like a stinking prison and goe to Christ the King of Kings who requireth no more but your comming and the leaving of your sinnes and humbling of your soules and a ready submission to be disposed by his holy will Leâ— Satan then suggest what he will saying how can ye forgoe such a daâ—â—ing delight and how can ye spare such a sweet gaine and how can ye live without such honour you may now easily put him off with his owne words saying All that a man hath will he give for his life are not these thine owne words canst thou deny them Satan thou canst not thou canst not and therefore never trouble us more with these insinuations and whisperings of thine we are resolved to suffer such a temporall losse rather and to goe to Christ now then to goe on in our sinnes to the utter undoing and loosing of our poore soules for ever and ever Thus repell Satan and thus be induced I pray you to consider the day of your visitation and the most terrible danger you are in that so you may come home to Christ and Christ may come to you which God in mercy grant for his goodnesse and for his Christs sake SECT 12. Sixe Lets which keep men from Christ are to be removed The first is Blindnesse 5. BUT I am afraid for all this 5 DilatatioÌ„ of this use lest my perswasion prove fruitlesse unlesse some certain impediments which lie in the way be first dissolved and removed and therefore I le now bestow some of my pains that way as being confident that as when the pillars and postes of an old tottering house are taken away down comes the house so your former and old Dispositions which I suppose are now tottering and wavering already upon that which hath been said already will quickly fall to the ground and be prostrated unto Christ who looks for such as are dejected and throwne down if those severall postes which as yet keep them up may be pulled away both by me and your selves 1. I say by me first who must shew them unto you and perswade you to throw them away 2. By your selves who must follow my advise for else I can doe you no good For the first that I may
evill motions when 5 Evidence being tried and provoked afterward we can stand out like a Rocke unmovable and impenetrable and doe not as we would do if it were not for Christs dwelling in us by his holy and blessed Spirit Gal. 5.17 wherein such gracious soules mainly differ from all unbeleeving persons who being without Christ though they may keep in and seeme to have overcome their evill motions yet will be ever ready to discover themselves in time of tryall and provocation for they are but like Leopards chained and kept in a den who being let loose and meeting with a prey will manifest the cruelty of their natures forthwith See Ier. 13.23 So as that thereby we may easily conceive how fitly also even then when they doe not breake out they are resembled to an Oven heated by the Baker Hos 7.4 that is the devill who is the baker that heats their hearts so as that like an oven stopped they are so much the hotter within their hearts doe even burne with envy or pride and wrath and lust and the love of money 6. VVe may understand that evill motions reigne not in us 6 EvideÌ„ce though they rage when we doe lament them after we have been foiled and vanquished by them at any time giving way to them and taking pleasure in any of them against the study bent and purpose of our hearts Like Tamar who though she had lost her virginity being forced by her brother Ammon but secretly and closely in a close roome yet did afterward most lamentably bewaile and bemoane the same See Rom. 7.23 24. how the Apostle himselfe who being forced like Tà mar 2 Sam. 13.19 and brought into Captivity to the Law of Sin by sin dwelling in him and prevailing now and then against him in his mind and soule did bemoan himselfe saying O wretched man that I am who shall deliver me from the body of this death and how he did prevaile for all this and was respectively delivered as he implyeth in the words following I thanke God through Iesus Christ our Lord. So then with the mind that is the part regenerate I my selfe serve the Law of God but with the flesh that is the part unregenerate the Law of Sin 2. Those that have Christ in their hearts truly 2 Marke generall may know it by the very smell and sweetest fragrancy which he sends forth out of the heart into every part and member of the body So as that their thoughts must needs even smell as it were of Christ Eph. 4.29 most sweetly and their words likewise and workes must be most pleasant gracious and savoury For if there be but corruptible and withering roses in a close roome you know how sweetly and strongly all that roome doth smell of roses how much more must the hearts and the lives of those be most sweet and fragrant who have and carry within them the Lord Jesus Christ himselfe that sweetest rose of Sharon whose s V. stimenta ejâ—s sunt sancti ejus electi ejus tâ—ta Ecclesia ejus Aug. in loc garments smell all of Myrrh and Aloes and Cassia Psal 45.8 VVhen Polycarpus was to be sacrificed unto the Lord by fire by the hands of his most bloudy persecutors who not beeing able to burne him because the fire would not touch him did at last kill him with the sword as he was standing in the midst of the fire all resplendent r Euseb Ecc. hist l. 4 c. 14. like shining burnisht gold his body did send forth such an odoriferous and sweet savour as they of Smyrna record it in an Epistle of theirs as if it had been perfumed with incense or some other fragrant and aromaticall Essence Now though every other ordinary Christians body doe not yeeld such a miraculous odor yet you may read as much in effect of a most gracious perfume which the precious soules of all Christs beleeving members his mysticall Spouse doe send forth in a most sweet and pleasant manner Cant. 3.6 Who is this that commeth out of the wildernesse like pillars of smoake perfumed with myrrhe and frankincense with all the powders of the Merchants Marke Who is this saith Christ the coelestiall bridegroome of his faire Spouse the Church and her members That commeth out of the wildernesse that is u Greg. in loc out of this world which is like a wildernesse Like pillars of smoake that is having an aspiring and ascending mind Perfumed with myrrhe and frankincense and with all the powders of the Marchant that is being perfumed and sweetned with all the most fragrant and sweet smelling graces of the Spirit of Christ who being the Merchant here spoken of doth so perfume and grace the same SECT 4. Conviction for such as want Christ 2. THis point may serve to convince the Consciences of all carnall 2 This point serves to convince the conscience civill and hypocriticall men and women that Christ is not in them For Christ is like a Rose wheresoever he is yeelding a most sweet and fragrant sent but they doe even stinke by reason of their abominable thoughts words and deeds Like the snuffe of an extinct candle as the Apostle doth mostaptly describe them Tit. 1.15 affirming that such as are unbeleevers are also abominable or execrable odious and stinking-persons as the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e malâ— oâ—â—tes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. foetor extinctae lucernae originall plainly sheweth Say therefore or thinke what you will of your estates you that are so bad I must needs tell you to your faces that Christ is not in you For if Christ did inhabit in you your thoughts words and workes would be as sweet and savory as Christ is that most sweet and fragrant rose of Sharon but now thy words and works O thou prophane Esauite are detestable and though thou hypocrite and civill honest man make a faire shew without and professe much yet are thy very inward parts reserved imaginations and closest thoughts most execrable for they smell altogether and stinke of hellish pride and devillish envy of filthy lusts and dunghill covetousnesse and therefore who will beleeve any of you that Christ that is in you you your selves will never beleeve a man though he should sweare that there are roses in his closet or chest if when he openeth it you smell in stead of roses nothing but dung and stinking carrion Now this is just your case O ye carnall civill and hypocriticall men and women you may thinke or say Christ is in you and so consequently that you have saving faith in Christ but when you doe but open your mouthes and disclose your thoughts unlocking the chests and closets of your hearts by your deeds then we can smell nothing but the ill savour of boasting or lying or rayling or cursing or banning or swearing or coveting or lusting or ryoting which stinks worse then any dung And when you keep in such stuffe and
you of five things as namely 1. Where this rose is to be sought 2. Where with it is to be taken 3. When it is to be sought 4. Wherefore or upon what grounds 5. What impediments must be removed that it may be sought and taken For the first I say that Christ is to be sought for 1. In the Law be sought for 2. In the Gospell 1. This Rose of Sharon is to be sought for in the Law preached 1 Dilatation of this use for so saith the Apostle Wherefore the Law was our Schoolemaster to bring us to * Christ Gal. 3.24 Whereupon it followeth that as he who will gather roses must seeke for them among * Nam â—osa ex spina nascitur Plâ—n nat bist l. 21 thornes So he that will come to Christ must come to him by the pric king thornes of the law as those converts Acts 2.37 who were sore pricked in their hearts before they could be so happy as to enjoy Christ and the reason of this assertion is most evident and plain For as long as we are not to some purpose terrified by the law and made sensible of our owne misery we will not care for Christ even as scarce any body would have cared much for the brazen serpent lifted up in the wildernesse if it had not been for the fierie serpents which having stung men unto death compelled them to looke up so we would hardly make account of Christ if the terrours of the law like fierie serpents should not sting us to death and make us afraid of death death I meane everlasting Simile Or if you will take this comparison Men by nature are like mariners passengers in a ship which is in great danger not far from a great rocke as long as they have the least hope that they may escape and be saved in the ship they will not leap into the sea and swim but when they are told by the skilfull shipmaster that there is no hope of life unlesse they doe so then they will rather swim and try whether they may come to the rocke there to be saved then die and sinke in the ship So as long as men in the state of nature which is like a broken ship very daÌ„gerous may have any hope to go up to heaven do well enough abiding where they are i.e. in the state of open prophanenes or civil honesty or pharasaicall hypocrisie and keeping their bosome-sins they will not wagge one foot to goe to Christ thus as they ought forgoing and forsaking all their darling delights and sinfull profits honours and contentments but when once they are absolutely and roundly told by that skilfull schoolemaster or shipmaster whose name is Law that if they abide in that state and forsake not their forlorne hopes and sweetest sins which are like greatly desired goods in a broken ship they must perish and sinke and be engulphed in that formidable lake which burneth with fire and brimstone Rev. 21.8 then then will they rather doe so then dye rather swim to Christ who is like a * 1 Cor. 10. â—â— rocke upon any termes then perish with their goods I should say profits pleasures honours in hell for evermore And therefore if any of you all that want Christ doe in good earnest desire to get Christ Let him not refuse to heare the law and to thinke on it seriously that so he may be thereby terrified and urged effectually to goe to Christ even speedily that he may not be damned eternally But hereof more is to be said hereafter This is but to make way for them 2. This rose of Sharon is to be sought in the Gospell preached 2 In the Gospell which is like a field for its largenesse because therein Christ offereth himselfe to as many as will come to him saying Come to me all you that travell and are heavy laden and I will ease you Matt. 11.28 so as that he might well compare himselfe here to a rose in Sharon field which is not so inclosed and reserved as your garden roses are but may be had of any that travelleth by and hath a mind to it for doe but marke his speech and you shall see it Come unto me all ye that travell marke all as if he should say I doe not either reserve my selfe to my selfe or deny my selfe to any that would have me No but I am ready and willing to ease and to embrace even with the dearest embraces of my love any poore travelling soule that comes to me and therefore come hither all ye poore sinners that groane under the burden of your sins and seeke Christ in this sweet and gracious promise for here you shall undoubtedly find him he cannot go from it because he is faithfull SECT 9. Faith must be gotten for the taking of Christ 2. ONly I must tell you 2 Dilatatiâ— of this use Get faith that as he will plucke a rose must have a hand to plucke it with so you must have the hand of faith wherewith you may and must lay hold on Christ beleeving verily that according to his faithfull promise he will be a Saviour unto you and refocillate you and ease your poore soules of the most heavy and grievous burden of sin and that you shall have rest by him here and hereafter eternally in the heavens See Iohn 6.37 Him that commeth to me I will in no wise cast out But how shall we get faith Quest Sol. I answer Christ himselfe is the author of it Heb. 12.2 and he works it by his word and spirit Rom. 10.17 1 Cor. 12.9 and therefore goe to him by prayer and cast your selves downe before the throne of his grace both before and after the hearing of his word and beg of him that as he hath given you hands to take your meat with and to gather and plucke roses for the good of your bodies in sicknesse that you may live the life of nature so he would give you the hand of faith wherewith you may take and apprehend him being that most sweet and medicinall rose of Sharon for the good of your soules that they may live the life of faith here and the life of glory hereafter Now it may be that Christ will not heare ye by and by because you would not heare him when he did seeke after you in the preaching of his faithfullest messengers but let not that dismay you for he loves to be importuned and therefore solicite him againe and againe and be ye as earnest with him as once Rachel was with Iacob when she said Give me children or else I die Gen. 30.1 so say ye unto Christ O Lord Jesus who art the author of faith and canst give it to whom thou wilt even as thou canst give children when and to whom thou wilt give us faith Lord or else we die and perish for ever or else as once a good old * Ioh. Badly bornt in King Heâ—y the 4. time Anno
shall bow themselves and the grinders thy teeth I mean shall cease and those that looke out at the windowes even those very eyes of thine shall be darkened when friends will be troublesome unto thee thy servants or those that shall keep thee will not be able to please thee when speaking will spend thee and silence grieve thee and thy wife and children those pieces of thy selfe in another kind weeping about thee will torment thee and when thy feet will begin to grow cold and thy face to waxe pale thy lips and mouth to retire thine eyes to pitch thy tongue to faile thy teeth to close thy breath to faint thy heart to beat and ake and when the memory the magazine of the soule as * Manchestâ—r al mondo one aptly termes it will recount all that thou hast done thought or spoken and Satan yea many devils and malignant spirits will in this thy last assault with combine forces surround thy bed and lay to thy charge what thou now slightest even thy most abhorred underprizing and undervaluing of the Lord Christ and thy wilfull neglect of a number of golden seasons and precious duties besides an infinite multitude of other most grievous and haynous abominations youthfull lusts and execrable pollutions extortions oathes cursings revilings and the like which will most bitterly aggravate the unexpressable * Nâ—m dolor est sâ—lutio continui Curâ—us de seâ—s l. 2. c. 4 So that the dissolution of soul and body most nearly compacted must needs be exceeding great paine of death who in the meane while will put thy whole dying body into a most grievous and coldest sweat as an infallible * P. Boaysiuan in suo thâ—aâ—ro mundi l. 3 p. 147. evidence that nature is now vanquishâ—d yea will be sure to batter chiefly thy once strongest castle the heart straightening and dâ—stressing it round on every side and burâ—ing the very strings of it to make the last fatall breath and to fetch out by force and maine strength thy poore and trembling soule and to deliver it if thou dye out of Christ which God forbid unto his fellow 〈…〉 death to be tormented for 〈…〉 ever For therefore it is 〈…〉 12 20. thou foole this night 〈…〉 be required of thee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈…〉 require thy soule of thee 〈…〉 who they be thinke ye 〈…〉 death and the second one succeeding as it were and seconding the other 1 Seriously and therefore I beseech you 2 Freqâ—eÌ„tly think but seriously and frequently on this your last sicknesse and upon your latter end which is approaching and be not so blockish as formerly you have been For then as the little Bee which so soone as flowers spring goeth abroad vieweth the gay diapery and the variety of the sweetest flowers growing in the coloured fields fraights her thighes maketh a curious combe and so betimes hoards up honey in the pleasant summer against the cold sad and troublesome winter so you cannot chuse but take this golden opportunity which God in mercy offereth you causing the most sweetest rose of Sharon even Jesus Christ himselfe blessed for ever to spring as it were and to appeare Here before you I say you cannot but goe forth now forthwith use the means formerly shewed that you may sucke provide and get I will not say a little corruptible honey out of this my text which is Christs owne speech but Christ himselfe who is sweeter then honey though it be made never so pleasant with the most fragrant roses against that most heavy most grievous and sorrowfull winter of your latter end which is to come The Lord make you thinke upon it that you may not neglect or for-slow this most pleasant summer day of your most gracious visitation in the which the Lord Christ doth so blessedly appeare unto you in his blessed word and proffers himselfe unto you so lovingly and pleasantly like a rose full fresh and faire in the field SECT 14. Of Basenesse the third Let. 3. AS some base people will not gather roses to bestrow their cloathes and roomes with the same 3 Let. Basenesse though they smell most odiously and abominably because they can endure any sent and make no reckoning of it being used to it so carnall men and women are so base and sordid as that they will not get Christ because they are so accustomed to the filthy smell of sin as that they doe scarse perceive it themselves though a stranger to them who is not used to such an abominable sent doe smell it quickly and therefore I pray you be sensible of this basenesse and remaine it by labouring to be sensible of those odious smels which your filthy hearts doe continually exhale and send forth as it is written that every imagination of the thoughts of mans heart by nature is onely evill continually Gen. 6.6 and that out of the heart proceed evill thoughts murders adulteries fornications thefts false witnesse blasphemies which defile a man Mat. 15.19 20. Doe ye not smell these abominations brethren I speake but to the guilty nay should ye not perceive them how can you chuse every body that knowes you cannot but take notice of you how basely you carry your selves and how strangely you be overswayed with fiercenesse and anger and with monstrous pride which doth even stinke before God and man and sometimes with filthy avarice and other times with that detestable sinne of drunkennesse and therefore seeing others note you can you not and should you not observe it in your selves being privy to your very hearts and most secret and reserved imaginations which others know not so well as you Well you know that â—f one doe stirre in a dunghill and put it abroad it will stink so much more then it did before so as that one must needs smell it and I doubt not but if you shall stirre but a little in this matter 1. â—ansacking your hearts and 2. ripping up your lives and sitting them exactly you shall smell more of your odious sinnes then ever you did and therefore search your selves and so labour to come to the sight and sense of all your abominations that you may get Christ to sweeten you as roses doe sweeten our houses And here looke back a little I pray you to the second branch of the second generall use tending to conviction For I confesse that there is such a neare affinity between this let and that use as that one may be said to embrace to re-imbrace the other and that both agree in one I meane in one end principally For as there I did labour to make men see that they are out of Christ by the ill savour of their abominable thoughts words and works to fit them for Christ and for the meanes to be used for the getting of Christ that they may see what need they have of Christ so here I strive againe to make men sensible if I can of that same
can mollifie those parts that are hard as * CoÌ„serves of Roses mollifie those parts which are hard yea help break the stone Will. Langham in his garden of health p. 534. Cui sons forte siccatus lachrymarum invocato Jesu non fluxit uberior Bernard one writes of it so Christ can take away the very heart of stone as he hath promised being God Eze. 36.26 hence Bernard what hardnesse of heart was ever able to stand before Jesus 12. 12 Case When you are troubled with Melancholy and distrustfull thoughts go to Christ in that case also For as Roses have a facultie as a Thomas Hill in his Art of Gard. p. 88. they write to expell melancholy so hath b Cui in adversis diffidenti jam jamque deficienti si nomen adjuâ—orii sonuit defuit fortitudo Bernard Christ a most singular facultie to cast out and dispell all those pensive and perplexed conceits which do so torture many of his beleeving members For he hath said I will never leave thee nor forsake thee Heb. 13. Iosh 1.5 which words of his being spoken home to the heart of a distrustfull person by his own spirit within in case you make use of him in such a time of need must needs be of such force and power as that light must even come out of darknesse as when he said let there be light Gen. 1.3 13. 13 Case When your hearts are not very stable go to Christ for stabilitie For as Roses if Plinie c Plin. 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 d Aug retract l.c. 21. Matth. 16.10 14. 14 Case 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 e The Syrupe of Roses suffereth no corruption to remain in the heart Will. Langh p. 537. one writes of the same nay f Siquidem cum nominâ— Iesâ—m hominenâ— mihi propono mitem humilem corde benignum sobrium castum misericordem c. eundémque ipsum Deum omnip tentem qui me exemplo sance roboret adjutorio Vnde concludit quod nomeâ— I su totius indecoris fugat pruriginem Bernard Serm. 15 super Cant. much more For so saith the Apostle whom we may certainly beleeve Hebr. 9.14 How much more shall the blood of Christ who through the eternall spirit offered himself without spot to God purge your conscience from dead works to serve the living God 15. 15 Case 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 g Plin. Nat. hist l. 25. c. 2. root of a field rose is able to take away the venome out of the wound of a man that hath been bitten of a mad dog as Plinìe writes for therefore he compares himself both to a Rose in the field here and to the brazen Serpent in Israels camp which being looked on by those that were stung of fierie Serpents did heale and cure the same Ioh. 3.14 15 16. As Moses lifted up the serpent in the wildernesse even so must the Son of man be lifted up who as b one notes by the way by reason of his everlasting Dietie I adde and by reason of the long-lasting vertue of his death to deliver us from death notwithstanding sin which ever cleaves unto us is most aptly set forth by a serpent of brasse which is the more durable mettall that whosoever beleeveth in him should not perish but have everlasting life unto this most excellent passage of which more is to be said hereafter we may annexe that in 1 Iohn 1.1 2. My little children these things write I unto you that ye sinne not And if any man sinne we have an Advocate with the father lesus Christ the righteous and he is the propitiation for our sins and not for ours onely 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 impedâ—untur ut infantes quidaÌ„ loge ut soemiâ—ae quae per procuratores agere possâ—nt Doctor Vulteius Iuris Prud. l. 2. c. 30. civill law women children that cannot defend themselves are to plead their case by a Procurator or Advocate whereas others may plead themselves So that one may as much encourage you to go to Christ notwithstanding those sins into which through infirmitie you fall as * CavaÌ„za in suÌ„ma concil mihi p. 281. those 227. fathers which met in Trullo under the Emperour Iustinian to adde Canons unto the sixth generall Counsell of Constantinople which made none do * Liceaâ— omni Christiano monasterium ingredâ— c. in quocunque crimine deprehensus fuerit Saluaâ— tor enim noster Deus inquit Eum qui ad me venit non ejiciam for as Caxon 43. Conâ— 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 I le in no wise cast out but they prove not that he who enters into a Cloyster having been a malefactor such as by the Law of God ought to die goes to Christ nay they cannot prove it For so any murderer or Sodomite to save his life may go into a Monastery and yet be farre enough from Christ wherefore I say one may more safely animate poore sinners that sin out of weaknesse to go to Christ himself rather then into a Cloyster which cannot save them as Christ can 16. If you say 16 Case what if our own hearts do even tremble and shake and condemn us as hypocrites shall we go to Christ and make use
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 6 Rule 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 a Hieron in loc or must mak◠no hast namely b Tremell in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of impatience so as to c Luther 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. d Non 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. 7 Rule 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 2 Direction 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 3 Direction 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 4 Direction 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 8 Rule 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