THE usefulness and excellency OF CHRIST, showing The art of taking CHRIST as the only sovereign medicine of a sin-sick soul▪  
In Twenty five Cases: Upon that excellent text in Cant. 2. 1.  
I am the Rose of SHARON.  
By CHRISTOPHER JELINGER Minister of Gods Word, at South-Brent in devonshire.  
LONDON, Printed for F. Eglesfied, and are to be sold by Tho. Hunt Bookseller in Exeter near the Broad-gate. 1647.   

TO THE RIGHT worshipful Master WILLIAM BIRCH, Maior, together with his Brethren, and the rest of the inhabitants of the famous town of Plymouth.  
The best blessings of this life, and everlasting blessedness in the life to come.  
THe 
Is ●●● Domi 〈…〉 ab 〈◇〉 q●ae 〈…〉 s●●a 〈…〉 Ro 〈…〉 ce 〈…〉 rus ad Eccl●siam 〈◇〉& 〈◇〉 ab eccle 〈…〉 spectu 〈…〉▪ &c. D 〈…〉 d. R 〈…〉 l D 〈…〉 ffi●. 〈…〉 20  Pope of Rome is wont to exhibit, and to show forth once a year on a Lords day unto his Roman people, a certain glistering, and glorious Rose to signify the LORD JESUS, who in my text resembleth himself to a Rose most faire and fragrant.  
The consideration whereof( I confess ingeniously) moved me not a little to think more seriously of this most excellent comparison, then ever I did before; for a man( being a Minister) cannot but reason thus with himself: if he whom we Protestants judge to be against Christ take it upon him thus solemnly to put men in mind of the Lord Christ, by showing unto them a Rose emblematizing Christ, how much more should we Evangelicall Teachers, who profess ourselves to be all for Christ, show forth unto our Christian people their Lord and Master Christ, not onely once a year, as he his Golden Rose, but as much as possibly we can, by our often preaching, and publishing the Gospel of Christ( that most sweet and redolent Rose of Sharon) whereby we may hope to do infinitely more good unto Gods orthodox people, then he by showing a Rose artificial unto his superstitious Romans.  
For the 
Triplex autem est in hac floor matcria, aurum videlicet Muscus& Balsamum. Idem fol. 121.  matter of that Rose is but,  

1. Gold.  
2. Musk.  
3. balsam.   
But the matter of the Gospel,( which he preacheth not) is 
Not signified onely but proffered whereas the Popes Rose is but significant as they say.  Christ himself the Rose celestial, which is more precious then Gold, more fragrant then Musk, and more medicinal then balsam, as I have endeavoured to make it appear, as evidently and manifestly as I could in this Treatise, which through importunity) I have been animated to publish, and now am bold to tender unto you first, because you heard me preach first( in your own parochial Temple the last Winter) of this most delicious Rose, which is Christ himself blessed forever.  
To say no more now of the said Rose itself, because I affect brevity in a Preface, I shall but crave the good blessing of our good God upon my poor endeavours, that they may prove as beneficial unto you, as my enlarged heart towards you, my most respected, kind, and loving neighbours, doth desire it.  
Yours in Christ, C. J.   

To my much respected and dearly beloved friends, The Inhabitants of the town of Stonehouse.  
Grace, Mercy, Peace and comfort from Jesus Christ the most precious and comfortable Rose of Sharon.  
SEeing it hath pleased the Lord Christ first to move me to select this subject, and to spend my Meditations upon it, and good Christians next again and again to desire it, while I was yet teaching of it, before I could finish it, that it might be copied out, and communicated unto themselves and others, I could not well with a safe conscience detain it. For if he that reserves corn and will not spare it to those that need it, be liable to a 
Prov. 11. 26.  curse. I might justly fear lest I also keeping back the spiritual food of the soul-fatting word of God, when it is thus earnestly craved, should incur the same horrible danger of being accursed. Better it was therfore and safer for me to expose myself to a censure( which being a stranger and most insufficient, I cannot well avoid) then to a curse.  
And now for as much as those hungry fouls have moved me at last to impart it, as not daring to deny it, I could do no less then express my singular care for you, and great love, which I bear towards you, by sparing the same spiritual alimonie unto you in special, and making you partners with those, who were served first, because they came first, and heard me first, when I distributed and divided the word of truth first, touching that most sweet and medicinal Rose of Sharon Christ Iesus blessed for ever.  
Nor may you be offended with me for making you partners onely, and not sole owners, for  
1. You loose nothing by that, having as much as they.  
2. Besides that sweet Rose, of the which I treat here, is a Rose of the field, and not of a garden, and therefore ought not to be enclosed, as garden Roses are and reserved by a few, but rather as common be imparted unto many. And therefore it is my hearty vote, and the thirsting desire of my soul, that not you onely, and those to whom I dedicate this book as joynt-partners with you, but also all others, that shall read it, may take and own that most needful and wholesome spiritual food, the preaching I mean of Christ, the sweet Rose of Sharon, and most nutritive bread of Life, who in those Sermons made public for the good of all, is proffered and tendered unto all.  
Your loving Friend and Minister, C. I.   

THE EXCELLNCY OF CHRIST, Or THE ROSE OF SHARON.  

SECT. 1.  
That Christ is like a Rose in Sharon field, Cant. 2. 1.  [ I am the Rose of Sharon.] 
I Have been long enamoured with this most fragrant and precious Scripture, beholding in it a more then ordinary beauty and shining eminency,& now my love breaketh out by this my choice, because I was not able to keep it in any longer, and I do wish from the very bottom of my heart, that you also, my dearly beloved, may affect the same: True it is, that carnal love cannot endure a corrival, and fellow-lover, but the love wherewith I love this text is of another nature, spiritual, and not carnal, and therefore as Moses said once upon an other occasion, when Eldad and Medad prophesied in the camp,& Iosua envied at them for Moses sake, would to God that all the Lords people were Prophets, Numb. 11, 27, 28, 29. so say I, would to God that all this people may not onely love this text with me, but also may choose and love him who is enclosed in it, even Christ Iesus himself, who as he shineth with unconceivable spendor above the brightness of the sun itself in heaven above, so likewise doth he even spread and dart forth some rays of his glorious beauty here below in the most delicious garden of my text, where his most amiable person is most aptly assimilated to a rose faire and ruddy, by this most sweet expression, I am the rose of Sharon.  
This whole song, whereof these words are but a little piece, is transcendental and mystical, composed by Salomon the wisest King( so honoured and titled by the spirit of God) and most 
Nec vacat mysferio quod liber hic ternus ponitur in operibus Solomonis, &c. Greg. in proleg. supper. cant  aptly placed after the Proverbs and Ecclesiastes, for whereas in the Proverbs there is set forth and pressed the moral life of man, and in Ecclesiastes the life natural, subject to vanity, the consideration whereof may aptly move a man to the life moral: here in this love-song is expressed the life contemplative, for the which Ecclesiastes unvailing and representing to the life, the vanity of the life natural, and by that means weening and divorcing mans affection from terrestrialls, maketh way in a mystery; for as much as none is fit for contemplation, until his mind be taken off from earthliness and convinced of that nothingness, which is in all things created under the sun. The matter of contemplation therein contained is Connubiall, touching the mystical union and communion between Christ the Celestial bridegroom and the Church his spouse, set forth in a 
Origen. hom. 3. in Cant.  dramaticall style so sublime and elegant, as that the whole treatise might well be styled The 
l'ocatur enim ideò Canticum, quia est omnibus canticis sublimius. Gregor.  song of songs which is Salomons, who was a King of Kings, as being more excellent then all Kings, and most able to compile a canticle more high and lofty then all other ordinary canticles, by reason of his most excellent wisdom. The occasion of the words, which( being 
The occasion of these words.  the first piece of the first member of the former part of this bipartite Chapter, containing a mutual commendation, in the 1, 2, 3 verses) I have singled out from among the rest, you may observe in the precedent chapter, verse 16. where the spouse of Christ having obtained her beloveds presence, 12, 13, 14. uttereth these words. Also our bed is green, 
Conscientia bonis referta operibus. Bern.  bestrawed as it were with flowers of grace; for answer whereunto, 
Ad hoc respicere puto quod sponsa de spa●sis lectulum floribus commendat. &c. Bern. ser. 47. supper. Cant. in Loc.  as S. Bernard aptly conceives, Christ here takes her off from all self conceitedness, saying I am the Rose of Sharon, as if he should say: But think not, O my sister, and dear spouse, that such flowers of grace grow in natures garden, arrogating them unto thyself. No, but know that all that shining beauty and ravishing excellency, wherewith thou sayest and seest that thy bed, or heart is crwoned, is of me, I am the Rose of Sharon; in which words, two things are mainly considerable, 1. Their nature. 2. Their parts. For the first, you see that for their Nature they are comparative, for Christ compareth himself to a Rose, and therefore wee will term it a comparison, and such a one, as Logicians call contracted, as being most brief, without any large deduction after the manner of plenary resemblances so called.  
2. And it consists of two parts, or terms, as they term the parts of a comparison. The first term is a person, which is here compared. Secondly, a thing, unto which the person is resembled.  
1. The person compared is implyed in the pronoun I, that is, I Christ, and not the Church as most 
Origen. hom. 3. in Cant Theodor. in ●os. Bern. in Loc. Tremell. in loc. Thomson in loc.  interpreters new and old do herein unanimously agree, and that rightly, for modesty will not suffer a mere man to call himself thus, the Rose of Sharon. True it is, that the spouse is called a lily, as Christ in this same verse, but she doth not call herself so: for Christ himself puts that style upon her. Not I, is a more fitter speech for a sinful man in a matter of praise and commendation, Gal. 2. 20. and therefore let Christ, who is God and man, and whose name is I am, bee the I here.  
2. The thing unto which Christ compareth himself, is a Rose of Sharon] where first two things are to bee understood. Secondly, two things are expressed. For the 1. the two to be understood are. 1. Am. 2. like.  
1. Am, which being omitted in the original, must necessary bee understood, because Christ not onely was, and will be, but also in very deed is such a rose, for the original is indefinite, see Revel. 1. 8. I am Alpha and Omegà, the beginning and the ending, saith the Lord, which is, and which was, and which is to come.  
2. Like] I am like a rose: for wee must not think that Christ properly is a rose, fading and corruptible. No but onely respectively or comparatively, wherefore I said that this speech is a comparison contracted, or tacite, because the note of similitude is omitted.  
Secondly, the two things expressed come next to be viewed, namely,  

1. The quid or substance, unto which Christ is resembled:  
2. The quale, or quality of that substance.   
First the substance is a Rose, or a flower; for the 
{αβγδ}  original signifieth both, and therefore Saint Hierom and the rest of the latin Fathers,& some 
Luther in Bibl. Germ. So Tremelius likewise renders the word. Egosum rosa.  modern translators do so translate it, I am the flower, which not withstanding I must tell you, that I for my part like your English translation far better, as being far more significant& emphatical then the other, yea comprising and enclosing the other too; for every rose is a flower, whereas every flower is not a rose.  
2. For quality, this rose is said to bee a rose of Sharon or the field or plain, or of a field called Sharon, for the 
{αβγδ}  original bears all these significations.  
1. Of the field or plain] whereby 
Origen in loc.  Origen understands the Jews, whom God by his Prophets did husband, like a field, but others more aptly affirm that for some other very pregnant considerations, which shall bee hereafter declared, mention is made of the field. 2 of Sharon a special field or region 
Hierom.  situated between the Taborine mount and the lake of Tyberias, and extending itself from caesarea to Joppa, mentioned 1 Chron. 27. 29. Esay 33. 9. a field in which the 
Thomson in Loc.  fairest and most fragrant roses were wont to grow, unto which Christ is pleased to resemble himself, for such reasons as are to bee given hereafter.  
Hence then springs up this faire and cordial flower, out of the most delicious garden of my text, I mean this Doctrine.  
Christ Jesus our Saviour is most like unto a goodly 
understand a read double rose, as being most faire and useful,& so more significant then a common field rose, for such double roses and the fairest indeed did grow in that field as Authors writ.  rose in Sharon field.  
For the prosecution of which point I will first produce sundry grounds and reasons of it.  
2. Propound and resolve some necessary Queries.  
3. press home divers profitable uses.  
For the first, I affirm that Christ is 1. Most like unto a Rose, partly by reason.  
I. Of those secret virtues which are in him, like unto those of a Rose, as is to be shewed hereafter.  
II. By reason of his blood-shed, which makes him as read as a Rose, see Esay 63. 2. wherefore art thou read in thine apparel, and Rev. 19. 13. And he was clothed with a vesture dipped in blood.  
III. By reason of his fragrancy, Psal. 45. 8.  
2. he is not onely like a rose, but like a rose in the field.  
I. Because he suffered in the 
Heb. 13. 13.  field, without the gate, that he might be the pattern of sufferours usually dying in the field, even as he is the glory of triumphers.  
2. Because he is an open Saviour bringing common salvation, judas 3.  
3. Christ compares himself to a rose of the field as 
Bernard in Loc.  one saith, to call forth his spouse out of her bed of ease into the field to fight.  
3. He is like a rose in Sharon field.  
1. By reason of his excellency in general, for there the most excellent roses did grow, see Cant. 1. 10.  
2. By reason of his surpassing pleasantness in special, Cant. 5. 16.  
3. Because he is sprung up out of the most fervent 
Rom. 5. 8.  love of God, as the roses of Sharon spring out of the hottest soil.  
If you ask me whether God the Father and God the Holy Ghost may not also be said to be like a rose in Sharon field.  
I answer, first in some sense theymay be so resembled, as namely; they be alike faire& fragrant with Christ; for these three are one saith Saint John, 1 Joh. 5. 7. 
Doctor Boys in Loc.  One in Essence, and one in Attributes, and therefore as the one is all faire, so the other two persons must needs be so too.  
2. But in a stricter sense, as Christ is like a Rose in regard of his bloodshed, so he is the Rose of Sharon singulariter 
Tho. Aqu. 3. p. q. 16. a 1. See also Lombard 1. 3. dist. 1.  & propriè, that is, singularly and properly: for onely Christ who is the second person in the trinity called the word incarnate  shed his blood, and in that respect is as read as a Rose, Reve. 19. 13.  
2. If you demand whether a true believer may not also bee said to bee like such a Rose?  
I answer, that derivedly and respectively he is a Rose likewise, and may bee called so, as being all faire, Cant. 4. 7. but not such a Rose as Christ, who primarily, peculiarly, originally, and transcendently is onely such a Rose of Sharon, yea the Rose indeed, as being infinitely fairer then the sons of men, Psal. 45. 2. And having trodden the winepress of Gods wrath alone, as it is written Esay 63. 3. I have trodden the winepress alone, and of the people there was none with me; the original is more emphatical, for therein Christ speaks of more then one people, in the plural that not one man among all people did help him, least men should construe his words against his meaning, as if he did onely speak of the Jewish people, which did crucify him, and therefore were rather agents against him then patients with him, so that Psellus and Lyra understanding the Church by this Rose of Sharon must needs be mistaken.   

SECT. 2.  
Of Christs fairness, usefulesse, Desirablenesse.  
FOr application. Now as Roses and flowers are good for the head, for the brain, for the heart, and for 
The application of this point.  many things: so is the Rose-like Doctrine or flower which this next affords good and useful  

1. For the understanding of man to inform it.  
2. For the conscience to satisfy and to convince it.  
3. For the affection or heart to move it.  
4. For the will to incline it.   

Of these in order.  
First, it is useful for the understanding to help it, and to inform it, and that of 3. things.  
1. Of Christs fairness; 2. usefulness; 3. desirablenesse.  
First I begin with the first of these, to inform you of Christs admirable fairness, forasmuch as himself compares 
Christs fairness  himself to a Rose, which is one of the 
Vnde Rosa olim propter pulcbritudinem& suavem odorem veneri saera fuit Calepin. Thomson in loc.  fairest flowers among all flowers, yea to a Rose of Sharon, which of all roses are held to bee the most faire and fragrant, by reason of the sun which shineth so much upon that soil, and heateth it, and maketh the roses prosper as Authors writ of it, see Psal. 45. 2. How David in that song of loves( for so that psalm is entitled) sets forth the beauty of this sweetest rose, saying thou art fairer then all the children of men, 
Palcher admodum fuisti.  yea thou art exceedingly fairer then the children of men. For the original importeth so much and more too; even more then I am able to express, for as much as the Holy Ghost doth even ingeminate the ordinary word here, speaking of a more then ordinary-beauty to make it more significant, and it must needs bee so, whether wee do reflect the eyes of the mind upon his Deity, or upon his Humanity.  
I. To begin with his Deity, how can he but bee fairer then all the children of men, who is not onely a son of man, but also the natural son of God, even God of God, and coequal with God his father, who as God himself maketh all men, and all things faire that are faire, for the sons of men, and therefore must needs be infinitely fairer then all; for it is a true ground in philosophy that that thing for whose sake an other thing is thus qualified or such and such, must needs be more such, and more so qualified, so as that we may truly say of Christ that sweetst rose of Sharon, that he is not onely fairer then all men but even Beauty itself.  
II. As man so he is most faire, first in regard of his soul, Col. 2. 9. for in him dwelleth all the fullness of the Godhead bodily, so that needs he must bee 
Durand. Rat. Div. office. l. 6. f. 106.  voided of sin and full of grace and therefore all faire.  
III. Christ is fairer then all the sons of men in respect of the exact beautifulnesse and comely lineaments of his body, whether wee look upon it as it was in the state of humiliation, or as now is in the state of exaltation.  
First in the state of humiliation: for all deformities of the body proceed originally from enormities of the soul,& therefore Christ being exemped from the one, must needs be far too from the other, as in his mind so in his body, whose glorious& most excellent beauty even 
Eutropius in Annal. Senatorum Roonr. Cent. 1. l. 1 c. 10. p. 34. Cassanaus in catalogue. part. 4. Consid. 6.  Lentulus a Romā in his Epistle to Tiberius the roman Emperour describeth after his manner; that he was a man goodly to behold, having a reverend countenance, his stature some what tall; his hair after the colour of the ripe hazelnut, from his ears downward somewhat curled, parting itself in the midst of the head, and waving with the wind, after the manner of the Nazarites; his face without wrinkle mixed with moderate read; his beard somewhat copious, tender, and divided at the chin; his eyes gray, various& clear; but what need we go so far as to allege the Roman writers, having a far more ample and surer description of Christs most admirable beauty nearer home, even in this same sweetest love-Song, out of which my text is taken, the words are these. My beloved is white and ruddy, the chiefest among ten thousand; his head is as the most fine gold, his locks are bushy and black as a raven; his eyes are as the eyes of doves by the river of water washed with milk, and fitly set; his cheeks are as a bed of spices, as sweet flowers; his lips like lilies, dropping sweet smelling myrrh; his hands are as gold-rings set with the beryl; his belly is as bright ivory overlaid with sapphires; his legs are as pillars of marble set upon sockets of fine gold; his countenance is as Lebanon, excellent as the Cedars; his mouth is most sweet, yea he is altogether lovely. This is my beloved, and this is my friend O daughters of jerusalem. Now I am not ignorant of that sense which some put upon these words, understanding them altogether of Christs spiritual and inward beauty, and I do willingly assent unto them in this, that that fairness is 
And therfore I do so expound it in the first let or impediment, that keeps men from Christ, where this whole description is largely opened. Sect. 12.  chiefly meant: But yet I hope I shall be suffered to extend the largeness of so rare an expression to his body also in some sort, even so far forth as to conceive that his body also must needs be passing faire, as well as his soul, even by virtue of this description, which his faire Spouse ends with this Epiphonema; or sententious close: he is altogether lovely, or throughout and wholly lovely, or delectable, forsomuch the 
T●t●s ipse& in universum delactabil●& d●siderabilis.  original doth more significantly import; he is throughout and wholly lovely saith she, whereupon it followeth necessary, that his body must be so lovely too: for else it cannot be said that he is wholly lovely, and throughout delectable; and hence it is, as I conceive, that Tremellius who hath been a Jew converted, being most expert in the holy language doth understand many passages in this description literally, and not he only, but others also, who yet in many things are very mystical.  
If it be objected that in Esa. 53. 2, 3. 
Toms in ver 13. So Ch●ys in Psal. 45.  he is said to have neither form, nor beauty.  
I answer first with Saint jerome, that the Prophet speaks so of Christ, as he was abased and abused upon the cross, and before, when Pilat brought him forth, and uttered these words: Ecce homo, Behold a man; and I add, 
b Theodoret. in text.  that in regard of some he is said to have no form, because they then could not, nor would not see any such beauty in him; for otherwise the godly 
c Hieron. Epist ad P●i. cip.  see comeliness enough in him, as I noted before out of the 45. Psal. 2. Thou art fairer then the children of men, on which words one of the 
Aug●in ●c.  ancient paraphrasts most sweetly: unto us who believe, the heavenly bridegroom seems to be every way most faire; faire in heaven, faire on earth, faire in the womb, faire in his mothers arms, faire in his miracles, faire in his stripes, faire upon his cross, faire in his very grave.  
2. But especially in the state of Exaltation, his body must needs be fairer then the sons of men: for if the face of Moses did shine so, after he had been with God upon the mount, where nothing but lightning and thundering was to be expected, how must needs the precious body of the son of God now shine with incomprehensible splendour, being next to Gods own right hand in that holy hill above, where there is nothing but light; and bliss, brightness, and blessedness to be enjoyed for ever and ever. See Phil. 3. 20. How therefore that holy and blessed Apostle calls his body a glorious body, 
{αβγδ}.  or, a body of his glory, which is more, according to the original, as if he should say, a body all full, or made of glory; and of his glory, which is the glory of the only begotten son of God, whose bright-shining Deity doth so illustrate, clarify, and glorify all his body, as that every part and member of it must needs be infinitely more resplendent and bright then that of the sun, which yet is far more glistering and glorious then the burnished gold of Ophir; And therefore, O my soul, do thou elevate and lift up thyself above thyself, and consider this ravishing and transcendent beauty of thy most dear and glorious Saviour, so as that no creature under the sun may be fairer and dearer in thine eyes then he, who is fairer then all.  
2. This informs us of Christs usefulness. Seeing he compares himself to A. Rose, which how useful and medicinal it is all men know in some sort; but Physicians, and such as have any skill in herbs know it in an especial 
Petr. Andr. Matth. l. 1. Diosc. c. 112.  manner. There is scarce any herb or flower to be name, which for its virtue and usefulness goes beyond it. Now Christ is like it, as he saith himself, yea transcendently more medicinal and useful then it: For he can heal all our inward and outward, spiritual and corporal diseases, Psal. 103. when Roses though never so faire and good, yet cannot cure so much as one sin, which is a most dangerous gangrene and leprosy of the poor soul. And therefore O that the besotted souls of men were but sensible of so great a worth and inestimable good, as is to be had in so precious a Rose, as Jesus Christ is, blessed for ever! and o that they did but weigh it, and firmly believe it; for then they could not, nor would neglect so great salvation.  
3. And must not Christ be very desirable, seeing he compareth himself to a Rose( which is as desirable a flower as any) both for her fairness, and usefulness formerly mentioned. See John 1. 47. how desirous therefore nathaniel was to see him; and Luke. 19. 4. how Zacheus climbed upon a three to look down upon him that was higher then the heavens; and it was the chiefest of Saint Austines three wishes, that he might have seen Christ in the flesh, whom he now beholdeth in glory. And therefore, O that men were but wise, and had eyes to see, and ears to hear! for then would they resort, and flock from all parts to Iesus Christ the rose of Sharon, to hear his voice with gladness, and to see his fairness, and to taste of his goodness; yea then would they out of some experience doubtless say with his faire spouse, Cant. 5. 16. His mouth is most sweet, yea he is altogether lovely 
{αβγδ}  or desirable.    

SECT. 3.  
Satisfaction for the Consciences of Christs people.  
1. THis faire flower, and most useful point is good for the conscience two ways. 
h Which is also a part of the understanding Tho. Aqu. 1. p q. 79. a. i. 1. This serves to satisfy the conscience.   
1. It will serve to satisfy the Conscience of those men who would fain know whether Christ is in them or no: For they may know it now by such marks and signs as may be derived from this present comparison; our Saviour you see assimilates and resembles himself to a rose, and therefore,  
I. Those that are inhabited by Jesus Christ, may know it by the mightiness of his purging virtue. If one take but fading Damask-Roses conserved, they will purge and cleanse the body, you know; much more doth Christ the soul, that most medicinal Rose of Sharon, whose words falling from him like leaves of Roses, and being taken inwardly, did once so purify his best beloved disciple, as that nothing in this whole world could make them cleaner; for so saith Christ himself, John 15. 3. Now ye are clean through the word which I have spoken unto you; and hence is that apostolical conclusion, Gal. 5. 24. And they that are Christs, have crucified the flesh with the affections and lusts thereof.  
But I now not what here will be objected by a scrupulous Christian, saying, Then I fear that I am none of Christs, because I am not able to say so, that I am thus cleansed, and that I have thus crucified the flesh; for as much as I am so pestered still with abundance of silthy and corrupt humors, which seem even to fill up my poor soul, yea and break out now and then in my life and conversation to my confusion.  
For Answer, whereunto I must tell you, that when we affirm that Christ doth purge out sin, and that they that are Christs have crucified the flesh. We must not be so understood, as if Christ did take away sin quiter, and that they that are his, are without sin; No, 
1 John 1. 8.  for if we say we have no sin, we deceive ourselves, and the truth is not in us, saith S. John, and he that thinketh he liveth without sin, doth not avoid sin, but rather excludes all pardon, saith S. Austin; and you know yourselves how between the very rocks some weeds do usually grow and spring up, which may teach 
i Aug l. 14. c. 9 de Civ. Dei.  us, that though a man be in the rock Christ, and Christ in him, yet some weeds of sin may ill be seen in his life and conversation, as Paul testifies of himself, that even in the estate of his regeneration, Sin did dwell in him, Rom. 7. 20.  
In what sense then is a man in Christ said to be purged from sin, and to have crucified sin?  
I answer, first, when Sin is resisted, Gal. 5. 17. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other. Not to sin, is to stir against, and resist sin, and so to study to be pure.  
2. When Sin is hated, Rom. 7. 15. 
Beza in Psal. 119. Dicuntur non peccare, quia peccato non con●entiu●t, quin potius luctando luctantur. Calvin in 1 John 3. Piscat in locum.  Psal. 119. 104. like an enemy, who invading a people that desires to live quiet and unmolested, is detested of all the country.  
3. When it is not usually practised, as it is written, Whosoever is born of God, doth not commit sin, that is, he doth not make a trade, or usual practise of sin, as learned Interpreters expound that hard and difficult sentence; and the reason of it is, because his seed remaineth in him, saith the Apostle there, that is, 
Reynolds.  the word of promise, as some say, or the 
Am●s. in Coron.  principle of external perseverance, or the 
Piscat. in loc.  spirit of Christ, as others take it, because Christ himself hath said, that he shall abide with us, and in us, and that for ever, John 14. 16, 17. So as that sin cannot possibly live nor enthrone itself there, where he is thus resident; but rather must be weakened, and die, and decay more and more, and become unable to do the hurt which it did once in him in the state of unregeneracy, and doth still in others, who are yet enslaved by it. 
Cypr. l. 4. Epist. 7.  Saint Cyprian compares sin and Satan with his angels in this respect most aptly to scorpions and serpents, who being precipitated into the water, can do no hurt there; for so they can do no damage, neither much less destroy such as are regenerated by the Spirit of God, who is like to the water; and remaineth in the regenerate, that such scorpions or serpents may not prove hurtful nor deadly unto them, nor have dominion over them.  
Q. But here it may be you will reply, that though you may easily know you do not live in the usual and outward practise of any sin, yet you know not what to make or to think of inward sinful motions, whether you do not inwardly practise one sin or other; for many such motions, because they do not break out, but both arise and die within, can hardly bee discerned, when they prevail, and when not: how shall one know say you, that such inward evil motions do not prevail within, though they do not manifest themselves in our lives without us?  
For Answer, whereunto I must tell you in the first place, that most certainly this case which here is propounded is very difficult; and therefore I desire the all wise, and all-gracious God so to enlighten my mind with the rays and beams of his holy Spirit, as that I may be able to resolve you as I ought. according to the rule of his holy and heavenly oracles, and ever-blessed word of truth.  
2. I must and will distinguish between thoughts flying, and staying, immanent, and transient; the one, that is, 
1. Transient thoughts.  transient or flying. We shall never be able so to know, as that we shall be able fully to resolve ourselves, whether or when we do prevail against them; for of such it may be truly said, Who can understand his errors, Psal. 19. 12. If we first mislike them in general; so as that they be not dilecta peccata, or beloved sins, though they be our Delicta, or unavoidable faults. 2. And with all pray God to pardon them, saying with holy David, Psal. 19. 12. cleanse thou me from my secret sins; then must we rest therewith contented, and satisfied, as Paul in the like case, whom the Lord, upon his earnest suit for his freedom and exemption from the prick in the flesh, gave no other answer but this, My grace is sufficient for thee, 2 Cor. 12. 9.  
2. But whether the other sort of 
2. Immanent thoughts.  thoughts, and inward evil motions, which we call immanent and staying for some time, do prevail, or not against us, that we may know by these ensuing evidences.  
1. When we do not regard them, while they stay with us, according to holy Davids most gracious speech, Psal. 66. 18. If I regard iniquity in my heart; that is, when we do not honour them: for so much the original doth import, but slight and vilify or despise them, like a stranger that intrudes upon us; and therefore is not esteemed, nor made much of, but rather to be farther off.  
2. When we take no such delight▪ in them, as Non-beleevers do in many of them; and as one that looketh on a woman with delectation, lusting after her in his heart, Mat. 5. 28. for so much the same original word implieth.  
3. When they leave us upon such terms as these, or after this manner.  
1. After they be espied and 
Prov. 4. 23. Where, the original is. {αβγδ} That is, keep thy heart with all observation, noting thy thoughts, as it were.  noted, like a thief, that flieth when he perceiveth that he is discovered and taken notice of when he comes to steal.  
2. Or after they have been mightily opposed, and struggled withall by the force of faith, 1 Pet. 5. 9. applying the word of promise, and by the mighty power of prayer, Eph. 6. 12, 13, 18. Iam. 4. 7.  
Where note by the way, that a sinful motion may make a longer stay in a 
A Note.  man inhabited by Christ, then in an other, who is possessed and beslaved of the devil, because it meets with more opposition; whereas the devils vassals, whether they be hypocrites or profane Esauites, yield quickly to sundry pleasing and profitable motions; though they be never so bad and entertain them, though they break not out for the present, whereupon it comes to pass that Satan leaves them seeing them secretly to give way even to his first motions: So as that he needs not to press them more, as he is forced to urge, and often to assault and to reassault the believing soul, wherein Christ dwells, Ephes. 3. 17. Like a general, or war-making King, who will tarry longest where he is resisted most: And leave that place soonest, where he is least opposed; because he seeth that he needs not much to infest or batter that fort which yields and surrenders itself upon his very first summons, without any great deliberation or reluctancy.  
Q. If you reply, it should seem then that such as are without Christ, may and do make some resistance too sometimes against evil motions.  
I Answer yes, by virtue of that power of the soul, which by the learned is called 
E●● autem {αβγδ} ea pars ainae quae semper resistit v●lijs.  {αβγδ}; but it is so weak, as that it cannot last long, but is and must needs be vanquished quickly, because Satan who usually suggests and followeth evil motions most violently, is stronger then that natural power of Conscience; and therefore they a●e said to be overcome for all this 2 Pet. 2. 19. and to be lead captive by the devil at his will, 2 Tim. 2. 26.  
3. When they relinquish us, after they have been condemned, reproved and well checked for their over-bold obtrusion and stealing in upon us, like Rogues and vagabonds who are taken up, and well whipped for their coming into a well governed town or City. See Psal. 42. 11. how David there corrects his turbulent thoughts, and finds fault with his own soul for letting them pass freely; saying, O my Scule, why art thou so disquieted within me? or why makest thou such a noise, or art so loud, raising thoughts as loud and boisterous as the waves of the sea, when it is tempestuous.  
4. When the Conscience is calm, quiet and cheerful, or well comforted after they be gone. Like a country, that having been much infested by a foreign enemy, finds itself on a sudden delivered from such a hostile invasion. See Psal. 42. 11. how Davids heart at last did even dance, as it were for joy after that resistance which he made against the commotions and boisterous thoughts of his troubled and perplexed soul; saying, Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.  
Q. But may not an incredulous person find his heart quiet too when evil thoughts are past away?  
I answer, yes, but then there is much difference, and discrepancie between the calmness of that happy soul which Christ inhabiteth, and that which he inhabiteth not.  
Q. What difference?  
Answer. 1. The one, I mean the unbelieving, may be quiet not knowing wherefore; but the other he can tell, if he be asked, that it is upon his manly resistance and opposition, which he made against sinful motions, of which his own conscience bears him witness, that he did neither love them nor like them, Psal. 119. 104. as the unbeliever doth, who finds much 
job 20. 12  sweetness in them. Whereupon it followeth that the quietness of the former, or the one, is but carnal security, and the calmnes the other, a gracious and grounded Tranquillity.  
2. The unbelieving may be quiet, because other thoughts concerning his temporal affairs, and employments may interrupt evil motions, and take up his mind in such a manner as that he cannot think upon the illnes, and danger of such motions, and so consequently neither is, nor can be troubled about them; but that blessed soul, which Christ inhabits, is not so wholly possessed and drawn away with the cares and thoughts of this life; but that it reflects withall upon the inordinateness of such evil motions, as make some stay in the mind; notwithstanding, is well comforted in God, who did sand it a most happy deliverance. See Rom. 7. 24.  
5. We may know that we do prevail against such evil motions, when, being tried and provoked afterward, we can stand out like a rock unmovable, and impenetrable, and do 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 souls mainly differ from all unbelieving persons, who being without Christ, though they may keep in, and seem to have overcome their evil motions, yet will be ever ready to discover themselves in time of trial, 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 jer. 13. 23. So as that thereby we may easily conceive how fitly also, even then, when they do not break out, they are resembled to an Oven beated by the Baker, Hos. 7. 4. that is, the devil, who is the baker that heats their hearts; so as that, like an oven stopped, they are so much the hotter within; their hearts do even burn with envy or pride, and wrath, and lust, and the love of money.  
6. We may understand that evil motions reign not in us, though they rage when we do 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 room; yet did afterward most lamentably bewail and bemoan the same. See Rom. 7. 23, 24. how the Apostle himself, who being forced, like Tamar, and brought into Captivity to the Law of Sin, by sin dwelling in him, 
2 Sam. 13. 19.  and prevailing now and then against him in his mind and soul, did bemoan himself, saying; O wretched man that I am, who shall deliver me from the body of this death? and how he did prevail for all this, and was respectively delivered, as he implieth in the words following: I thank God through Iesus Christ our Lord. So then with the mind; that is, the part regenerate, I myself 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, may know it by the very 
general.  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, most sweetly, 
Epb. 4. 29.  and their words likewise, and works must be most pleasant, gracious, and savoury: For if there be but corruptible and withering roses in a close room, you know how sweetly and strongly all that room 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 himself, that sweetest rose of Sharon, whose 
Vestimenta ejus, sunt sancti ejus, electi ejus, tota Ecclesia ejus. Aug. in loc.  garments smell all of Myrrh and Aloes, and Cassia, Psal. 45. 8. When Polyearpus was to be sacrificed unto the Lord by fire, by the hands of his most bloody persecutors( who not being able to burn 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 
Euseb. Ec●. hist. l 4 c. 14.  like shining burnished gold) his body did sand forth such an odiferous 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 aromatical Essence. Now though every other ordinary Christians body do not yield such a miraculous odour, yet you may red as much in effect of a most gracious presume, which the precious souls of all Christs believing member, his mystical Spouse, do sand forth in a most sweet and pleasant manner, Cant. 3. 6. Who is this that cometh out of the wilderness, like pillars of smoke, perfumed with myrrh and frankincense, with all the powders of the Merchants? mark, Who is this] saith Christ, the celestial bridegroom of his faire Spouse, the Church, and her members, That cometh out of the wilderness) that is, out of this world, which is like a wilderness.) 
u Greg. in loc.  Like pillars of smoke] that is, having an aspiring and ascending mind. Perfumed with myrrh and frankincense, and with all the powders of the merchant] that is, being perfumed, and sweetened 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 
2. This point serves to convince the conscience.  the Consciences of all carnal, civill, and hypocritical men and women, that Christ is not in them: For Christ is like a Rose, wheresoever he is, yielding a most sweet and fragrant sent; but they do even stink by reason of their abominable thoughts, words, and deeds; Like the snuff of an extinct candle, as the Apostle doth mostaptly describe them, Tit. 1. 15. affirming that such as are unbelievers, are also abominable, or execrable, odious, and stinking-persons, as the* original 
{αβγδ}, i. c male o 〈…〉, a {αβγδ}, 〈…〉 ex●●●ctae luc●r●●ae.  plainly sheweth. Say therefore, or think 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 works, would be as sweet and savoury as Christ is, that most sweet and fragrant rose of Sharon; but now thy words and works, O thou profane Esauite, are detestable; and though thou hypocrite, and civill honest man make a faire show without, and profess much, yet are thy very inward parts, reserved imaginations, and closest thoughts most execrable; for they smell altogether and stink of hellish pride, and devilish envy, of filthy lusts, and dunghill covetousness; and therefore who will believe any of you, that Christ that is in you? you yourselves will never believe a man, though he should swear 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 carnal, civill and hypocritical men and women; you may think or say Christ is in you, and so consequently, that you have saving faith in Christ; but when you do but open your mouths, and disclose your thoughts, unlocking the chests and closerts of your hearts, by your deeds, then we can smell nothing but the ill savour of boasting, or lying, or railing, or cursing, or banning, or swearing, or coveting, or lusting, or rioting, which stinks worse then any dung: And when you keep in such stuff, and do not break out, then your evil thoughts do stink within you; Like the dead corps of Lazarus in the grave, John 11. 39. So that you shall never make me believe that Christ is in you, though you should even swear by your faith, as some do, who even thereby testify to the world that they have none at all, being so free and prodigal, as to swear away even that faith which they say or think they have.  
And therefore be convinced of it, all you that are thus abominable, and say no more, that Christ is in you, and that you have saving faith in Christ, seeing you cannot make good what you say, and so consequently neither are nor can be credited or believed, what ever ye say and protest of it. What doth it profit, my brethren said Saint james once, though a man say he 
Iam. 2. 14.  hath faith, and hath no works, can faith, that is, such a verbal faith save him? And so say I, what doth it profit you, though you say that Christ is in you, when as the Saviour of your thoughts words, and works is so ill, and the purple spots of your foulest sins and enormities so many? Can your saying save you? or bind others to believe you though you say it? No, No.   

SECT. 5.  
Matter of fear for such as reject Christ.  
3. THe point is useful and good 
3. This serves to work upon means affections: and 1. To make men fear.  for mens affections to work upon them.  
And first of all, to terrify those who refuse and reject the Lord Christ, preferring with those base spirited Gadarens,( Mat. 8. 32. 34.) their Swine or swinish lusts, and brutish desires and filthy sins before him, whereas they should rather infinitely desire and esteem him, even above pearls and diamonds, and rubies, and the burnished gold of Ophir, and the whole world, if it were all turned into one entire mass and lump of gold, seeing he is so faire and so useful, and so desirable, as I shewed you, being like a rose, a Rose indeed, outmatching all other roses, for beautifulnesse, usefulness, medicinalnesse, and desirablenesse, and so consequently worthy to be esteemed, and to be preferred before all things: So that all such sordid and detestable Gadarens amongst us may well even tremble and be astonished at it, that they do so despise and trample under the feet of so monstrous contempt, the Son of God, that most glorious Rose of Sharon: For what will you say another day, you that are so vile and so base, why you did not embrace the Lord Jesus, foregoing and forsaking all your bosom sins, though never so delightful, dear, and desirable to your corrupted and depraved natures? Nay, I demand again, What answer will you return unto him whom now you do so vilify and lightly esteem, when he shall come in the rolling clouds of heaven to judge you, and all men else both quick and dead; and shall question you, as he did once those stiffnecked Jews, jer. 2. 5. What iniquity or fraud, as the original hath it, could you find in me, that you went so far from me, or stood at such a distance with me, and would not approach and draw near unto me, but have walked after vanity, that is, as the original intimates, after things of nought, and which did soon fade away; and in the which you could find nothing but a mere emptiness, and became so vain yourselves, as that you were but like so many empty casks, echoing, and sounding loud enough, but containing not so much as one drop of grace; and goodness, as being wholly sequestered and alienated from me, who am the fountain of goodness, John 1. 16. What can you say then, say I, for yourselves, why you did so shamefully forget yourselves? will you say that Christ was not desirable, or useful, or faire enough for you? then my text will stop your mouths that you shall not be able to justify nor maintain your saying: For therein you see Christ himself resembles himself to a Rose right faire and good, and desirable, saying, I am the Rose of Sharon; so as that he may well answer you then after this sort: If I were and had been like a tearing bramble, or a nettle which will sting those that touch it, you might have had some excuse for your abhorring and rejecting of my glorious person; but now I have made myself otherwise known unto you, I have  told you that I am like a rose, to comfort, and to revive, and not to sting, nor to tear those that come unto me;& therefore now you have no cloak for your detestable and horrible sin of despising me, and neglecting so great salvation. See John 15. 22. Whereupon shall I tell you what you may be like to say: O bedlams, that we were, when we despised and rejected so glorious a Saviour, we fools then could see no beauty in him, nor comeliness wherefore we should desire him, Esa. 53. 2. but now how faire and glorious is his body, which there we see upon that white and glorious throne; and how desirable is his sacred person, which is crwoned with such Majesty? Oh how doth he shine now with incomparable splendour above the brightness of the sun, and oh! how amiable is his countenance; and therefore, oh! how have we wronged our own souls, whom we have bereaved and deprived of so beautiful, blissful, and delightful an object, as this most glorious and sweetest Saviour is, whom now we behold with most bitter grief, and unutterable vexation of heart, because we have so wilfully, disdainfully, and obstinately withstood and lost so great salvation: If now we had time and leave to make our choice, we would prefer this glorious Saviour, whom we have once so despised, before ten thousand worlds if there were so many, and before more then ten hundred thousand pleasures and sports, and pastimes, and carnal oblectations; but alas we cannot, the time of mercy is expired, and the time of justice, wrath, and vengeance, so much spoken of by our faithful pastors, hath appeared, and we must now be judged, and adjudged to the easeless, remediless, endless torments and flames of that infernal pit; and all our pleasures, profits, and delights are passed 
Wisd. 5.  away from us. Like a shadow and a post, that hasted by; and there is nothing of all things we ever enjoyed and possessed, that can solace and comfort us now in that merciless flamme in all eternity; and therefore, O that we had never been born, oh! that we had been but so happy as our cattle, horses, oxen, dogs, swine, beasts, birds, which died but once, and feel no more pain for ever; whereas we must be ever dying, and yet shall ever be living in pain, in woe, and misery. Oh woe, woe, woe unto us that ever we were born to see this day, and to die this death, and to live such a life, which will be unto us a perpetual and everkilling destruction.   

SECT. 6.  
Matter of shane for careless and loose Walkers.  
2. THis may serve to shane many of us, who profess ourselves to be Christs espoused members, and yet are so regardless of ourselves many times, and do so disfigure, defile and stain ourselves with such a numberless number of sins and transgressions, which are the very excrements of abused and polluted souls, as that both at home and abroad we do even disgrace our holy profession, and dishonour that King of glory, Jesus Christ, our dearest saviour, who is most like unto a Rose fresh and faire; and therefore requires a singular fairness of carriage and conversation of all those who call themselves after his name, and will be reputed to be his mystical Spouse. If a poor maid should be married to a Lord or knight, as faire as Absalom, and as wise and rich as Solomon, able and willing to provide her the richest clothes, and bracelets, and jewels, as if she were a queen; and yet she should not carry herself somewhat accordingly, neatly and decently at least, nor make some advantage unto herself of so great and good a husband, according to her degree; but should come before him, like a beggar in filthy rags, and all besmeared, and go likewise abroad thus among the people, would not all that know her, cry shane on her, that having such an excellent husband, she should disgrace both him and her self? well, if we do indeed belong to Christ, and believe in Christ, then are we espoused unto Christ, who is fairer then Absalom, being the rose of Sharon; and is also both able and ready to cloth us, even as Saul the Lords anointed did cloth the daughters of Israell in scarlet; I mean the scarlet rob of his own righteousness, and to put on even ornaments of gold,( of grace) upon our apparel, 2 Sam. 1. 24. that we may be all glorious within, Psal. 45. 13. and therefore how can I choose but cry shane upon all you that are loose and careless professors; who take yourselves to be thus richly and happily married, and yet are not ashamed to come in the glorious presence of that goodliest and fairest bridegroom of all bridegroomes, Christ Jesus, with hands and mouths, and hearts all soiled, and beslubbered with sin, which is that abominable and hateful thing, Esa. 1. 14. And so in like manner dare even to go abroad among men of all sorts, with such foul mouths, and filthy hands, and polluted hearts, to the great dishonour of so great a king, and the almost irreparable and irrecoverable damage of your own souls, whom hereby you expose to his fierce and flaming wrath, for the time present; and likewise; defraud and dispossess yourselves of all those rarest and richest 
y. Defraud and disposs●sse yourselves.  comforts, which do so happily replenish, and revive the blessed hearts of other careful and gracious Christians, who do always industriously labour to be faire, even as he is faire, and glorious, even as he is glorious, and pure, as he is pure, 1 John 3. 3. be ashamed therefore of yourselves, all you that are so regardless of yourselves, that dare presume to bring even into Gods own house and presence such foul and filthy souls as are altogether stuffed and topfull with most horrible& execrable thoughts; that embolden yourselves to lift up there such contaminated and defiled hands, as have touched many unclean things but a little before; yea, and moreover, to open such filthy mouths as have exhaled and uttered so many vain, impure, and unseemly speeches, when you were even ready to enter the Congregation. Assure yourselves, that if you shall not henceforth labour with all possible care to carry yourselves more fairly then hitherto you have done; that this very performance, the word you hear, the prayer you make, will be a means even to increase and to aggravate those stinging tortures, wherewith the most jealous, most just, and righteous God will vex and plague those foul and filthy souls of yours here in this present life, though he do not cast and throw them into hell hereafter, in case they belong unto him by the irrevocable degree of his eternal predestination.   

SECT. 7.  
Comfort for Gods careful people.  
3. THis point may serve to cheer 
3. This serves to comfort, and to cheer up Gods people.  up all Gods people, that their dear Saviour is thus pleased to compare himself to a Rose: For as roses are able to comfort the very heart, and to 
Tho. Hill in his art of gardening, p. 88.  rejoice the blood: so Christ must needs be very comfortable too, yea transcendently more.  
1. I say Christ must needs be much more comfortable, refreshing, and reviving, and that in a twofold respect:  
For 1. as roses do* refresh and cool mens bodies in hit diseases● and 
b R●sa r●f●ig●●at. D●oscor. l. 1. c 112. de medica materia. Id. c. 113.  sweats, and alloy the heat: So Christ is able to alloy the burning heat of hell fire, though you should feel it sweeting, as it were, in your very soul, as he sweat blood himself in the anguish of his soul, Luke 22. 44. to deliver us from the horror and fire of hell, and to make us glad.  
2. As roses do revive men when they are taken with dead palsies: So 
c Petr. Andr. Mattbiol. in Di●scor. l. 1. c. 112.  Christ will restore his to life again, joh. 6. 54. Who so eateth my flesh, and drinketh my blood, hath everlasting life, and I will raise him up at the last day.  
2. I affirm that Christ is transcendently more comfortable then a rose. For as much as every 
D●orys. A●eopag.  excellency and goodness which is in any creature, is is still after a more excellent manner in the Creator.  
And here that you may see this transcendency, as much as I am able to make you see it, I pray you take notice of these following disproportions.  
1. Sometimes, I mean in the winter there is not a fresh rose to be seen nor to be had in all the fields of 
I say our land, because about Carthage there are fresh roses all the winter long, as Petr. Andr. Matth. in l. 1. Diosc. c. 112. affirmeth it.  our land, if one would give never so much for any to smell to it; but Christ is ever to be found, and never wanting unto those that seek him, neither winter nor summer, that is, in adversity as well as in prosperity, yea, most of all, and chiefly then, Esa. 43. 1, 2. and therefore how much more comfortable must he needs be then all roses?  
2. And though also other corruptible roses may be had and used, yet can they not administer comfort unto us at all times, even whilst we have them, how ever ●●ey may exhilarate the heart at some times; but Christ as he is always to be found in a time of need, so is he always able to comfort us in a time of need, Heb. 4. 16.  
3. When other roses do yet comfort the heart, alas how could and weak is that comfort, being not able to penetrate and reach to the soul? For the operation of roses is but physical, and not metaphysical, corporal, and not spiritual; but Christ the rose of Sharon comforteth the very soul of a man, as you may see, Psal. 103. 3. where David communs with his soul, saying; Who healeth all thy diseases, mark, all thy diseases, O my soul; and in Esa. 66. 13. where God( and so consequently Christ also, who is God) promiseth us most graciously, that he will comfort us; as one whom his mother comforteth, mark, as a 
Quae amore lib●ros in sinu nutriens omnem superat charitatem. H●ymo in loc  mother who most affectionately comforteth the very soul of her child, whereas the rose doth but comfort the body; and therefore how ravishing and how great must needs be that comfortableness, which is in the Lord Christ; the comforts of a mother we know are exceeding great and sweet, and do a child more good then honey or sugar. And such are Christs; nay, I dare say as infinitely greater as himself, being an infinite God, is infinitely greater in compassion then any mother. See Esa. 49. 15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb, yea, they may forget, yet will not I forget thee.  
4. And though roses do sometimes revive men, being faint, yet can they not take away the sting of death itself; nor comfort us after death, though many do bestrow the dead with roses; but Christ can do both:  
1. He can, nay he hath taken away the sting of death; as it is written, O death I will be thy plague, O grave I 
Hos. 13. 14.  will be thy destruction: repentance shall be hide from mine eyes, or though comfort be now hide from mine eyes, saith the 
Lyra in loc.  Prophet, for the Hebrew is Nocham, which signifieth comfort as well as repentance; and therefore it is so translated both by Saint jerome, and Doctor Luther. And hence it was that Bainham, that blessed Martyr, uttered those most comfortable words in the midst of the fire,* O ye papists, behold you 
M fox.  look for miracles, and here you may see a miracle; for in this fire I feel no more pain, then if I were in a bed of down, but it is unto me as a bed of roses. This he speaks when his legs and arms were half burnt.  
2. But especially after death Christ doth comfort the precious souls of his, giving unto them the crown of life, Rev. 2. 10. and comforting them in Abrahams bosom, Luke 16. 25. which is a place of bliss and everlasting wealth, and of 
Cyril. Alex, hom pasc. 11  unexpected delights, even 
Origen Dial. 2 contra martion.  heaven itself.  
5 Other roses can do us no good in losses and reproaches, and in other external afflictions, though they may comfort our heatts in some diseases; but Christ can and doth solace his then too, as you may red, Acts 5. 4. 1. how the blessed Apostles did even rejoice, when they were most reproachfully used, and shamefully beaten, because they were worthy to suffer shane for Christs name. So Heb. 10. 34. you may note how those believing Hebrewes did even joyfully endure the spoiling of their goods. The like is reported of Paulinus Bishop of Nola, that having lost all, at the taking of Nola, he uttered these words: Let me not be afflicted and vexed, O Lord, for gold or silver, for thou art all in all unto me; and of the people of 
Aug. de Civ. Dei, l. 1 c. 10.  Merindol, that when they saw their houses burnt before their eyes, they rejoiced at it greatly, being 
k M. fox in his Acts and Monuments.  honoured so highly, as to suffer that loss for Christ his sake, who enabled and caused them so to do.  
If any of you that are held to be of the number of Gods people shall object, that say you can find no such comfortableness in Christ, as is spoken of here.  
I answer, That such as are held to be of the number of Gods people, are of two sorts:  
1. Some are Christians in show: 2. some in dead.  
The former are such as have a form 
1. Christians in show.  of godliness, and deny the power thereof, loving their pleasures, sports, lusts, pride, money, friends, or belly more then God, 2 Tim. 3. 4. Now if some of you be such, then never complain or wonder, that you can find no such comfortableness in Christ; for you are dead like the widow. 1 Tim. 5. 6. which living in pleasures is dead while she liveth: and as the* angel of the 
Rev. 3. 1.  Church of Sardis: So you have a name that you live, being called Professors of the gospel, but you are dead. Now though one should even fill the mouth of a dead corps, and cover it all over with roses; yet can that same take no comfort in them, because itself is voided of life; So you, what comfort can you take in Christ, the rose of Sharon, though we do even fill your ears with the preaching of Christ, seeing that you be dead and destitute of the life of Christ; and that Christ himself hath said, that whosoever loveth father and mother more then him, is not worthy of him; and that he that loveth son or daughter more then him, is not worthy of him, mat. 10. 37. Whereupon it followeth, that all you who love worse things then father and mother, son or daughter, even base and filthy lusts, and bosom sins, more then Christ, must needs be unworthy also of Christ himself, and so consequently of the comforts of Christ, which he never can or will throw away and bestow on such unworthy hypocrites, and selfe-lovers as you are, who have nothing but a mere form and shadow of piety without any substance or reality; and therefore my advice and counsel is, that you do labour for the power and life of godliness, and prefer the love of Christ before all things, if you desire to find that comfortableness, which is in Christ, or else never look for it.  
2. As for Christians indeed, they 
2. Christians indeed.  are of 2. sorts again: 1. some somewhat careless, 2. others very careful.  
1. Some are somewhat careless, 
1. careless Christians.  sometimes I mean: 1. of their diet, wherein they do not keep a golden mean; and 2. of their apparel, wherein they show too much conformity to the monstrous fashions of this world; and 3. of their sleep, wherein they take up too much time; and 4. of their worldly cares, unto which they give too much way; and 5. of their company, which they do not so distinguish, as to avoid those which are most dangerous enemies to their poor souls; and 6. of their duties, which they do not so heedfully perform, as they ought, daily prayer I mean, and holy meditations, and deep humiliations for daily sins, and continual applyings of Christ, and the like. Such careless Christians were the Corinthians once, 
2 Cor. 7. 11.  as the Apostle implieth, when he saith; Behold this self same thing that you sorrowed after a godly sort, what carefulness it wrought in you, saith he, to show that there was none such in them before, and that they did not grieve so before. Now if some of you that cannot find so much comfortableness in Christ, as was spoken of here, be such, then never wonder at it: for what comfort can a man take in roses, if he will not take the pains to fetch them, or to apply them; or if he be asleep, how can he smell them, though his chambers were full of roses? well may others that wake, be refreshed with the sent of them, and take delight in them; but he cannot, so long as he sleepeth: So you that are so careless, what comfort can ye take or find in Christ, as long as you will not take the pains, to draw what comfort you can from Christ in that careful manner, as you ought? yea, are in a manner asleep, in that you be so drowsy, dead, dull, backward, and careless in the doing of your duties; and do so seldom humble and afflict your souls for your manifold exorbitancies, slips, failings, and grievous sins. God comforteth those that are cast down, saith the Apostle, 2 Cor. 7. 6. but you are not so dejected; and therefore, 
* Tamē quod divinas consolationes non habemus, aut rarius sentimus, nos in culpa sumus; quia compunctionem cordis non quaerimus. Tho à Kempis, de Imit. Christi, l. 1. c. 21.  what wonder is it to hear that you are not comforted: So that I for my part do not intend to cast away the precious comforts of Christ upon you, that are so careless, preaching comfort to Gods people; for you are not capable of comfort in this case, and we ministers wrong both ourselves, and you too, when we do promiscuously pronounce, and preach comfort to Gods people: For then you careless ones, persuading your selves to be Gods people as you may be, do snatch at such comforts, and apply them, though you do not feel them, nor indeed are then fit for them; and therefore, I must and will distinguish between you that are careless, and those that are careful, telling you that you for your part, being so secure and undejected, you may not, nor must not look for any sensible comforts from Jesus Christ, the rose of Sharon, as long as you are, and shall be so carelessly disposed.  
But secondly, as for those that are 
2. careful ones.  careful among us of every thing, and humble themselves much continually, and are dejected, and yet find or feel no comfort for the present, they must not therefore be disheartened, because that he which should comfort them, is far from them as they conceive; for they may take comfort in this, that either,  
1. They have in times past sate down under Christs shadow with great delight, and his fruit was sweet to their taste, that is, that they have tasted of the sweet comforts of Christ, wherewith he is wont to refresh young beginners, especially in their minority, and in the infancy of their conversion, Cant. 2. 3.  
2. Or if they have not yet been made partakers of the sweet consolations that are in Christ, they may comfort themselves in this, that such comforts belong to them, and that in the 
That is, When you shall have most need of it; either when the spirit would fail else without it. Esa. 57. 16. Or against some great affliction approaching, or some great encounter with the world for the name of Christ. Goodwin in his return of prayers, p. 152.  Lords good time they shall feel them, as he who upon a great stoppage, not being able to smell roses, may and shall smell them in time, when that stoppage is gone. For so it is written, Esa. 54. 6, 7, 8. the Lord hath called thee as a woman forsaken, and grieved in spirit; and a wife of youth when thou wast forsaken, saith thy God: for a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hide my face from thee; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer: But when it will be, that he tells us not, but keepeth it to himself; and therefore you must live by faith, you that complain of the want of comfort, and stay upon God, even in the want of comfort, as a man, who in the want of bodily strength stayeth himself upon a staff; for so saith God, Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light, Let him trust in the name of the Lord, and stay upon his God, Esa. 50. 10. the 
Esa 50. 10  original 
{αβγδ}  is, let him lean upon his God, as 
baculus sic appellatus quod illi homo innitatur.  upon a staff, which will be a comfort to him for the present, by a gracious supportation of him in the want of comfort, and in the end by a most sweet and sensible distillation of comfort into his sad and pensive soul, as it is written: Thy rod and thy staff they comfort me, Psal. 23. 4. that is, as 
Chrys. in loc.  one of the Ancient expounds that place; thy Christ( who is my rod and my staff, in that he came in the old age of the world) doth comfort me as a staff,( which is a comfort and supporter to old age.) Where note by the way, that Christ is a staff to comfort old age, that is, such as wait with old Simeon for the consolation of Israell, Luke 2. 25. and make not too much hast to have comfort by and by; and hence it is, that some of the most eminent Saints of God felt most comfort a little before their departure, in the very last age and end of their dayes; hear their own words.  
dear wife, 
jer. Burroughes in his Grac. spirit, p. 77. allea●g●th this speech.  said M. Sanders, that 
Fore in his Acts and Monuments, p. 1361.  blessed Martyr, riches I have none to leave behind me; but that treasure of tasting how sweet Christ is to hungry consciences, whereof I feel a part, I bequeath unto you. I am merry, and I trust I shall be merry, maugre all the devils in hell.  
And when 
Edward Ba●sh●w, in the life and death of M Bolton, p. 34.  Oecolampadius lay sick, and his friends did ask him whether the light did not offend him, he clapped his hands on his breast, and said, Hic sat lucis est, here is light enough, meaning comfort enough.  
So* blessed M. Bolton said to some of his parish that came to visit him when he lay a dying: I am by the wonderful mercies of God as full of comfort as my heart can hold, and feel nothing in my soul but Christ, &c.  
If you shall reply, that you fear you shall never feel the like comfort in Christ, because these men were so eminent, and you so pestered with a number of corruptions, which you cannot master yet to your content.  
I answer, 1. That they also were subject to infirmities as we are; for we may not think that they were holier then Elias, who was a man subject to like passions as we are, james 5. 17. and therefore why may not you feel some true comfort too at last, though not so much as they.  
2. That indeed sin allowed or too much yielded unto, keeps off comfort; but you that are careful Christians( for to such I speak here) do not so.  
If you say you fear you do;  
I answer: do not you build upon needless and groundless fears, but examine your hearts, and they will tell you, that you do what you can to purify yourselves, and to avoid sin, and all the occasions of it, shutting the very windows on high, your eyes, and stoping the fountains of sin below in the heart, by a holy and careful watching over your own hearts, thoughts, and motions, even as God himself did then stop the fountains of the deep, and the windows of heaven, when he would dry up the flood, Gen. 8. 3.  
And therefore what should let you, why you should not cheer up your hearts with the serious consideration of this most comfortable doctrine that I have delivered unto you, touching the most sweet and comfortable rose of Sharon?  
Will you say that you meet with so many troubles, crosses, afflictions, reproaches, calamities, losses, and the like, that you cannot bee cheerful?  
Then I answer, that all these things should not shake nor move you so as to make you refuse comfort, and to walk sadly and dejectedly, to the great disheartening and discouraging of others, and the hurting of your own souls, whom you torture more then needeth by a number of self created vexations and troubles, which by your pensivenesse and heaviness you draw upon them: for,  
1. All your afflictions of what sort, 
Heb. 12. 11, 12.  kind or degree so ever they be, what are they but purgations to take away sin? When God opened the windows of heaven, and powred down seas of water, even immeasurably and most dreadfully, down went all stately towers, and lofty buildings, and sumptuous monuments; but as the waters rose, so the ark rose higher and higher still, and was so much nearer heaven: So when God sendeth floods, and seas of troubles, down goeth our pride, security, carnality, impurity, and a number of aspiring and rising corruptions; and in stead thereof Christ rises, and the poor soul rises, like unto the ark, ever higher and higher, slighting and despising the world. Like that woman clothed with the Sun( whereby we may understand Christ with his cross and afflictions, as hot as the Sun) is said to have the Moon, that is, all sublunary earthly things under her feet, Rev. 12. 1.  
2. They are but like those charets and wagons, which joseph sent for jacob, Gen. 45. 27. for as they revived jacob, and brought him near unto joseph: so do afflictions revive and quicken us, being dead and dull, and bring us nearer unto Christ, who is our joseph, then we were before. See 1 Pet. 1. 7, 8.  
3. As jacob made his son joseph a coat of divers colours, because he loved him best, Gen. 37. 3. so Christ bestows such various and sundry afflictions, like a coat of many colours, upon those whom he loveth best. See Rev. 3. 19. As many as I love I rebuk and chasten; and therefore I say, they are but signs of his dearest love.  
4. But last of all, Christ himself the rose of sharon, I dare say is more sweet then all your inward or outward troubles can be bitter, for he is as a sweet rose among all such thorns, or thorn-like afflictions; and he sweetens them, though other roses cannot so sweeten the thorns among which they grow: even as that three did sweeten the bitter waters of Meriba, which otherwise no body could drink, Exod. 15. 25. for he assures us, that how ever we speed here and may be entertained in this world, we shall rejoice in him, and live with him in glory at the last, as you have heard that he will quicken us as a rose, and revive us after death, which is more then a rose can do: So as that needs we must gain infinitely more by Christ then we can possibly lose by him.  
And therefore as you take delight in a rose, though it be among thorns, so take comfort and joy in Christ, though he be a rose among thorns, that is, surrounded with a number of pricking, piercing, and heart-cutting vexations If one should rob you of all that you possess, and you were made sure at the same time of an orient jewel in a sure and a safe place, more worth a thousand times then all that you lost, I suppose you would not be so foolish, as to take on, and to vex yourselves about your loss; but rather rejoice at so rare a jewel, whose prise doth so far surmount the worth of all your other goods, which are nothing at all comparable to so precious a jewel. And did not I assure you but now of Christ, the rose of Sharon, whose prise is above rubies and precious stones, and whom ye can never lose again after ye have made him once your own? and therefore I hope you will not be so foolish again hereafter, as to grieve immoderately at any afflictions or losses of goods or good name by wrongs or revilings; but rather rejoice in Christ, who being that 
Mat. 17. 45, 46.  pearl of inestimable prise▪ is better then a thousand livings, and ten thousand earthly contentments, and millions of gold; and sweeter then all the pleasures, all the friends, husbands, wives, fathers, mothers, brothers sisters, &c. in the world, for they are many times rather bitter then sweet, and do more grieve then relieve us; but he is ever sweet, and is ready even then, when they or any other thing doth cross us most, sweetly to comfort us, being altogether as sweet and comfortable as a rose, nay much more, as hath been largely shewed already.   

SECT. 8.  
An exhortation to such as want Christ, to seek him in the Law and gospel.  
4. THis point may serve to incline 
4. use general, serving to incline the wils of such as hitherto were averse, and far from Christ to seek after Christ.  the wils of those men and women that formerly were averse from Christ, to be for Christ: For he is most like unto a rose in Sharon field, and so consequently most desirable, as you have heard, wherefore as in the summer time, when roses are plentifully to be had, every body almost will have a rose in his hand: so let every one of you that hitherto wanted Christ labour to get him into his heart.. But this is too general, and therefore I'll descend to particulars, instructing you of five things; as namely,  

1. Where this rose is to be sought.  
2. Wherewith 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.  
2. In the gospel.   
1. This Rose of Sharon is to be 
1. Dilatation of this use.  sought for in the Law preached; for so saith the Apostle, Wherefore the Law was our schoolmaster, to bring us to* Christ, Gal. 3. 24. Whereupon it followeth, that as he who will gather roses, must seek for them among 
Nam Rosa ex spina nascitur, Plin. nat. bist. l. 21.  thorns: So he that will come to Christ, must come to him by the pricking thorns 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 own misery, we will not care for Christ, even as scarce any body would have cared much for the brazen serpent, lifted up in the wilderness, if it had not been for the fiery serpents, which having stung men unto death, compelled them to look up: so we would hardly make account of Christ, if the terrors of the law, like fiery serpents should not sting us to death, and make us afraid of death, death I mean everlasting: Or, if you 
Si 〈…〉.  will take this comparison, Men by nature are like mariners& passengers in a ship, which is in great danger, not far from a great rock, 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 skilful ship-master, that there is no hope of life, unless they do so, then they will rather swim and try, whether they may come to the rock, there to be saved, then die and sink in the ship: So as long as men in the state of nature( which is like a broken ship, very damgerous) may have any hope to go up to heaven,& do well enough, abiding where they are, i.e. in the state of open profaneness, or civil honesty, or pharasaical hypocrisy, and keeping their bosome-sins, they will not wag one foot to go to Christ thus as they ought, foregoing and forsaking all their darling delights, and sinful profits, honours, and contentments; but when once they are absolutely and roundly  told by that skilful schoolmaster or ship-master, whose name is Law, that if they abide in that state, and forsake not their forlorn hopes, and sweetest sins, which are like greatly desired goods in a broken ship, they must perish and sink, and be engulphed in that formidable lake, which burneth with fire and brimstone, Rev. 21. 8. then, then will they rather do so then die; rather swim to Christ, who is like a* rock, upon any terms, then 
1 Cor. 10. 4.  perish with their goods; I should say profits, pleasures, honours in hell for evermore. And therefore if any of you all that want Christ, do in good earnest desire to get Christ; Let him not refuse to hear the law, and to think on it seriously, that so he may be thereby terrified and urged effectually to go 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 
2. In the gospel.  sought in the gospel preached, which is like a field for its largeness, because therein Christ offereth himself to as many as will come to him; saying, Come to me, all you that travel, and are heavy laden, and I will ease you, mat. 11. 28. so as that he might well compare himself here to a rose in Sharon field, which is not so enclosed, and reserved as your garden roses are; but may be had of any that traveleth by, and hath a mind to it; for do but mark his speech, and you shall see it, Come unto me, all ye that travel] mark all, as if he should say; I do not either reserve myself to myself, or deny myself 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 poor traveling soul that comes to me; and therefore, come hither all ye poor sinners, that groan under the burden of your sins, and seek Christ in this sweet and gracious promise; for here you shall undoubtedly find him, he cannot go from it, because he is faithful.   

SECT. 9.  
Faith must be gotten for the taking of Christ.  
2. ONly I must tell you, that as he 
2. Dilatation of this use. Get faith.  will pluck a rose, must have a hand to pluck it with, so you must have the hand of faith, wherewith you may and must lay hold on Christ, believing verily, that according to his faithful promise he will be a Saviour unto you, and refocillate you, and ease your poor souls 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 John 6. 37. Him that cometh to me, I will in no wise cast out.  
But how shall we get faith?  
I answer, Christ himself 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 go to him by prayer, and cast yourselves down 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 pluck roses for the good of your bodies in sickness, that you may live the life of nature: so he would give you the hand of faith, wherewith you may take and apprehended him, being that most sweet and medicinal rose of Sharon, for the good of your souls, that they may live the life of faith here, and the life of glory hereafter.  
Now it may be, that Christ will not hear ye by and by, because you would not hear him, when he did seek after you in the preaching of his faithfullest messengers; but let not that dismay you, for he loves to be importuned, and therefore solicit him again and again; and be ye as earnest with him, as once Rachel was with jacob, 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 
joh. Badly burnt in King Henry the 4. time. Anno 1409.  Martyr cried out in the fire, saying, Mercy Lord, mercy; so cry ye( as being in the estate of hell fire by nature, so as that needs you must needs burn and fry for ever, if ye have no saving faith, wherewith you may take Christ who must save you from hell) faith Lord, faith, even true saving faith let us have, that we perish not in those merciless, easeless, and endless flames of hell, which our former unbelief hath justly deserved.   

SECT. 10.  
Christ must be sought speedily.  
3. ANd that you may find Christ 
●. Dilatation Seek Christ while he may be found specdily. ( as hath been shewed) in the Law and gospel, you must seek him while he may be found, as it is written, seek the Lord while he may be found, Esa. 55. 6. which saying of the Lords Prophet plainly intimates that there is a time when he may not be found of some, who seek him too late; wherefore as they that gather roses take their time, and look out for them in the summer, when they may have them: so do you look out for Christ n●w in these warm summer dayes of the gospel, which shines so fairly and fully among us; yea, to day seek him as it is written, Heb. 3. 7. To day if ye will hear his voice, harden not your hearts; for you know not how soon you may be taken from the means, or the means from you; and whether the Lord will then be found of you, when lying upon your death beds, you cannot hear his word, after you have despised it a long time in your best health: As for Gods people, they may be sure( as I  told you formerly) that they shall always find Christ in the winter of adversity, as well as in the summer of prosperity, and upon their death beds especially, yea after death, but you cannot be certain of it, that you shall find Christ at last, when you would, because you did not answer his call when he would See Prov. 1. 24. 25. late repentance may speed, but early repentance is sure to speed, saith 
Perkins in Gal.  one; and I say so too of seeking after Christ, adding withall, that however late seeking after Christ: I am sure it speedeth so rarely, and so seldom, as that I can red but of one that sought him so late, and found him, and that is the thief upon the cross, and none else besides him; for God loveth not such night-birds, Levit. 11. 19. he forbiddeth his people the Jews to feed on bats or flindermice, and those twilight birds signified putters of, and prolongers of repentance, and of seeking after Christ, who think to flutter confusedly about Christ, and repentance in the evening of their withered yeares, and in the night of their latter end; so as that easily you may conceive how welcome most of them are then to Christ. hear what a great ancient 
Cyr. in Lev. 17.  Doctor saith of such, if a 
Aug. hom. 41. de vere paenitentibus.  man will in his last necessity obtain repentance, and so departeth, I confess we do not deny him what he postulates, and desires, but we presume not neither that he death well; whether he go hence securely and safely I cannot tell, quoth he, and so he concludes at last, Vis ergo à dubio te liberare, &c. wilt thou therfore deliver& free thyself from doubting, repent while thou art in health: Thus he of repenting, and so say I touching seeking after Christ, will you free yourselves from the doubt whether Christ will welcome you at last, after ye have wasted your best time, and his best time, wallowing in sinful and senfuall delights, then seek after him, now to day, without delay, and say not either as they in hag. 1. 2. the time is not come for us to come to Christ, it is too soon yet, to morrow, to morrow; For God 
Non quaerit Deus diletionem in voice cor vina, se● co●f●ssionem in gemitu columbino. Aug. in Psal. 102.  seeketh not after a dilation in the voice of the crow, but an humble confession and groaning after Christ in the voice and sighing of adove, whose tune is, Now, Now; and not as the voice of a crow, to morrow, to morrow; nay come, you shall not go hence, but you shall promise first, and resolve within yourselves, that as God shall enable you, so you will now forthwith think upon this matter seriously, and seek after Christ in the Law and gospel earnestly; and that you will labour for faith industriously, praying to Christ for faith instantly, that so you may carry away Christ at last most happily, to be saved by him eternally; I know the devil will be loth to let you go so, and to way these things, which belong to your peace, he will rather solicit you to stay and tarry a little longer with him, as Laban would have stayed jacob to be his drudge for a longer time; but do you not harken unto him, nor be persuaded by him, to stay a day or an hour longer with him, to be his slaves as you have been, no; but rather harken unto the Lord Christ, who in his word did now appear unto you; and as once he appeared unto jacob, saying,( as he said then, Gen. 21. 3.) Come unto me, and so consequently, come away from Laban; I should say Satan, for he doth but oppress you, but Ile ease you, yea come presently, quickly, saith he; for he speaks in the present time, Come, without delay, manè, or early, which is Gods adverb, whereas the devil saith, mane, which is his verb, that is, tarry: well if I were but able to pull you away from this cunning deceiver of your poor souls, and to instate you in Christ this day, you should not tarry with him one moment longer; but it is God who must draw you, as it is written, John. 6. 44. No man can come to me, except the father which hath sent me, draw him, John. 6. 44. And therefore as the spouse of Christ did once pray for herself, Cant. 1. 4. draw me, and we will run after thee: so will I pray for you, Lord draw those who of themselves cannot go, that they may come to Christ, even as many as belong to Christ by the unalterable decree of thine eternal predestination.  
I for my part can but persuade you, and it may please God to bless my persuasions, and to make them effectual unto your poor souls, who can tell? and therefore;   

SECT. 11.  
four grounds which should draw men to Christ.  
4. I'll show you what grounds should 
4. Dilatation of this use.  move you so to go to Christ, and to get him into your hearts, as you were instructed.  
1. do but consider his admirable 
1. Christs sweetness. Me thinks there is no earthly thing that yields so perfect a pleasure to any sense, as the odour of the first rose doth to the sent. B. Hall in his most Excel. Oc. case. Medit. 93.  fragrancy and sweetness, for being like a rose, he must needs be as redolent as a rose( whose sent is most sweet and pleasant) in regard of the sweet odour of his gracious words and works of obedience active and passive, and in regard of the sweetness and fairness of his person formerly mentioned; and therfore how: o how should ye be moved with this transcendent sweetness of that sweetest rose of Sharon, to seek after it, and to get it? how far do men go for fragrant spices; and how do they adventure their lives, sailing in the Indies, and the spicy Islands? but ye need not go so far for Christ, who is sweeter then all spices; for he is nigh unto you, even in the word, which we preach unto unto you. again, ye need not leave your house and home, and friends, as men that are bound for the Indies, but onely your sins, and you shall not need to adventure your lives, if you go to Christ; for then you shall find them, and save them; and should ye not be willing then to go to Christ, which is but a little way, forsaking your best beloved sins, which can yield but little comfort?  
2. Consider his delightfulness: 
2. Christs delightfulness.  For being like a rose, he must needs be as delectable as a rose, which delights our eyes as much as any flower. 
John carrion, Chron. l. 3 p. 130.  Some writ of Titus the roman Emperour, that he was of so sweet and amiable a disposition, as that he was commonly called, delitiae generis humani, the delight of mankind, which might be but a flattering speech of men; but of Christ Jesus, that high and mighty monarch of heaven and earth, we may truly say so, without flattering, that he is indeed the very delight of mankind: See Cant. 5. 16. how he is said to be altogether lovely or delectable, as the* Hebrew hath it, mark, he is altogether delightful; delightful I, namely in his person, first for its admirable beauty, psalm, 45. 2.  
2. delightful in his gracious Titles, for first, he is styled the Light of men, John 1. 4. Now all know how delectable and pleasing the light is, as the light of the sun, the light of the stars, and the light of a candle, even little children do rejoice at the light of a candle, and desire to play with it, because they see a delightfulness in it, and we do all take great delight in the shining sun, and shall take a far greater delight in that mass of: shining light, which we shall see another day in the highest heaven, which for its brightness may be truly 
Zanch de coelo beat. c. 4.  termed {αβγδ}, that is, all light; and therefore how delectable must Christ himself needs be, who is the Light, and that light, even that transcendent light, 
{αβγδ}.  John 1. 8. and that true light which enlighteneth; that is, 
Scilicet ●otionis, seu intelligentiae, P●sc, in loc.  endueth with reason, Every man that conimeth into the world, or is born into the world, and is the cause of another light, for as much as all things were made by him, ver. 3. yea, the very perfection of all created light, which 
Plato l. 7. de Anima.  Plato terms the perfection of shining bodies.  
2. He is called a 
Tu. 2 13  Saviour, and the Saviour of all men, 1 Tim. 4. 10. which title of his is so delightful, as that it should even cause your hearts to leap within you, when you hear it as Saint John did leap in his mothers womb for joy, at the voice of the blessed Virgins sweetest salutation, Luke 1. 44. yea, should even forthwith pluck your hearts out of your breasts and bosoms, to transplant them into the bosom of Christ; for how delightful is the very naming of a temporal Saviour unto them that are in misery, when they understand or hear of his willingness to deliver them; and therefore how can your hearts choose but even dance for joy within you, whiles you hear me speak of such a Saviour as is called the Saviour of the world, and of all men, and so consequently willing to save you also, if you shall believe in him? for so the Apostle goes on, who is the Saviour of all men, especially of those that believe, 
Pisc. in loc.  because he saves them not only corporally, but spiritually and everlastingly, whereas otherwise he doth but 
Vnde Beza versio. Conservator omnium.  preserve you and others corporally;  
3. Nay is he not called salvation itself, Luke 1. 30. show, saith* one, that there is no other Saviour but 
Henry Smith in his first sermon of the song of Simeon.  this one; and this word salvation, quoth he, is the sweetest word in all the scripture, and therefore how delightful must he needs be, who bears this name, which is the sweetest word in all the bible?  
4. He is styled a bridegroom, John 3. 29. mat. 9. 15. in latin sponsus, quasi promissus, as being promised by his heavenly father, to be a husband unto all true believers. Now how delectable is the name of a bridegroom to a virgin, especially it being  told her that she may have a bridegroom whose beauty and sweetness of disposition passeth all other mens? and therefore how delightful must Christ needs be, who is fairer then all the children of men, and sweeter too, then all other men, in regard of his disposition, and how should ye be delighted with him, O my dearly beloved, when ye hear me tell of him desiring you even forthwith to choose him for your bridegroom, forsaking all other sinful and sensual delights, wherewith you have been hitherto too much enamoured and fascinated, or bewitched? O consider of it, consider of it dear friends, you can never make the like choice, while the world standeth, the Lord open your eyes and hearts, that you may see your own good, and may not let slip so faire an opportunity to be so highly preferred, and for ever made!  
5. again, is he not called a friend, Cant. 5. 16. This is my friend, O daughters of jerusalem. Now how delightful a good friend is you know likewise, the very sight of such a friend is sweet 
Arist. l. 9. Eth. c. 11.  saith one; and he that hath such a friend, saith another, hath the sweetest thing that may 
* Franciscus Petrarcho, dial. 52.  bee; nay, there is no thing better then it, next unto virtue upon Earth, quoth he, preferring it before Parents, children, brothers, for as shining bodies do even transfuse some of their light into those places which are nigh unto them: so doth a true and faithful friend sand forth, and breath sweetness, and grace, and pleasantness, saith 
Maximus monachus.  another; and therefore how pleasant must Christ needs be? who is that true and faithful friend indeed, who being once befriended with any indeed, never ceases, nor can he cease to be kind, and courteous, and affable unto him, and to sand and dart forth some comfortable beams of his pleasant countenance into his believing soul, to make it lightsome, serene, and cheerful? You will have all things common with you according to the 
Arist. l. 8. Eth. c. 9.  nature 
m Omnia amicorum communia.  of true friendship, which requireth a society, and consists of a society.  

1. A common righteousness, I mean in the first place, jer. 23. 6. 1 Cor. 1. 1, 30. 2 Cor. 5. 21.  
2. A common Father, John 20. 17.  
3. A common kingdom, joh. 17. 24 2 Pet. 1. 11.  
4. A common throne, in that celestial kingdom, Rev. 1. 11.   
Now tell me what friend else can do so much for you, as this friend will do for you. Is there any that you know among all the friends you have, and in whom you take most delight? No, No, there can be none such, but Christ, none but Christ; and therfore, O that you were willing to forget even father& mother, brethren, and sisters, and all your kindred, yea, and all other friends besides, that are carnal, for this dear friend Christ his sake, as it is written, harken, O daughter, and consider, and incline thine ear, and forget also thine own people, and thy fathers house, Psal. 45. 10. The Lord incline your hearts to do it, that so you also may be able to say in truth, This Christ who is that pleasant rose of Sharon, is our friend also as well as yours, o ye daughters of Jerusalem, Cant. 5. 16.  
3. Consider Christs lovingness, who for being like a rose, and as read as a 
Christs lovingness.  rose, in regard of his bloudssed, he must needs be most loving, or else he would never  shed his heart blood for us. See how the Apostle reasoneth. 
1 joh. 3. 16.  Hereby perceive we the love of God, that is, of Christ, who is God, as well as man, because he laid down his life for us. Great was the love of these two great friends, 
Val. Max. lib. 4.  Damon and Pythias, who were even ready to die one for another; but greater was Christs, who did lay down his Life for us, being then none of his friends, but his greatest Enemies, Rom. 5. 10. and therefore how loving. o how loving a Saviour, say I, must Christ needs be, who out of his mere and free love would even unsoule himself for us men by death, and depose his blessed life for us rebels, that had justly exposed ourselves to the stroke of death by our sinful life!  
O go, go then unto this loving and gracious Saviour, ye poor sinners, go, be not afraid of him, for if he would have you die, he would never have dyed himself for you; and if he were minded to deny you that eternal life, which every one of you should infinitely prefer before this present life, which is but frail and mortal, and momentany, he would never have laid down his own most precious life, to deliver you from that death which is eternal; or thus, as Manoahs wife said once to her husband, when he was afraid that they should should surely die, because they had seen God; If the Lord were pleased to kill us, he would not have received a burnt offering at our hands, and a meat offering at our hands, neither would he have shewed us at those things, nor would he at this time have  told us such things, as these, ludg. 13. 22, 23. so say I unto you, if happily you be afraid least you die, and that for ever, being damned by the Law of God for your sins in general, and for your unbelief in special, because you have not yet by faith seen and beholded the Lord Christ, as it is written, he that believeth not is condemned already. John 3. 18. if the were pleased to kill you, he would not have offered himself as an offering unto God, his Father, upon the cross, neither would he have now shewed you all these things, which you have heard related of him, onely 
Aug. in Psal. 148. creed, creed, &c.  believe believe on him, and then you shall not die but live. For so God loved the world, that he gave his onely begotten Son, that whosoever believeth on him should not perish but have everlasting life, John 3. 16. wherefore 
Ezech. 18. 31, 32.  cast away from you all your transgressions, whereby you have transgressed, and so going away from your sins go and draw near to Christ, by faith in his name, which the Lord in mercy grant you. For why will you die, o house of Israel. Or thus, why will you die, ö ye poor sinners, the Lord hath not pleasure in the death of him, that dieth, wherefore turn yourselves, and turn in unto Christ by faith, and live you, The Lord of life put life in you that ye may live; I humbly beseech his majesty.  
4. Consider also, my dearly beloved, 
4. Christs needfulness.  the needfulness of Christ, who therefore resembles himself to arose, that you may see what need you have of him. For Roses, as you know, we can 
The rose is chief of all flowers. William Langham in his garden of health, pag. 535.  hardlyest spare of all flowers, because they be so useful and so medicinal, whereby you may easily conceive how needful then Christ himself is, in whom, as the Creator, according to that often mentioned rule, there must needs be more medicinallnesse and needfulness then possibly can be in a created Rose, unto which he is pleased to compare his sacred self;  

Take a view of some particular respects.  
1. See how needful he is in regard of the life natural.  
2. In regard of the life spiritual.  
3. In regard of the Life eternal.   
1. To begin with the life natural, 
1. In regard of the life natural.  what is it without Christ, but a cursed death? for without him, you are still under the curse, Gal. 3. 10, 13. So as that your very meat and drink, and wealth, and store, and fruits, and bodies are all accursed; see Deut. 28. 15, 16, 17, 18. till Christ who was made a curse for them that believe, deliver you from that curse, Gal. 3. 10. and have you not cause enough to go to Christ to be freed from such a curse? some Emperours and Kings have even prostrated themselves before the Popes of Rome, being but excommunicated by Popes to be freed from their curse. 
joh carrion C●●on. lib. 4. p. 217. Nico●●●● V●g●i●r, An. 1177  Frederick Barbarossa, that glorious and victorious Emperour of Rome, did even suffer one of the Popes of Rome to tread upon his neck to have his absolution, and to free his son, who was then the Popes prisoner at Venice. But you for your part need not go to the Pope of Rome, but onely to Christ, by faith, who is in the midst of us, to be exempted from the curse of God upon your estates, and bodies, as well as souls, and you need not put your necks under the odious feet of an Imperious and insulting Pope, but under the yoke of Christ, who saith, I am lowly, and my yoke is easy, and my burden is light, Matth. 11. 29, 30. and should ye not be willing to go to Christ, yea, into Christ, believing on him, to free yourselves from that curse, which lieth so heavy upon you, and upon all that you possess.  
Secondly, Consider Christs needfulness 
2. In regard of the life spiritual.  in regard of the life spiritual.  
1. It is he that must free you from the burning heat of filthy lusts, and covetous desires. Yea, from the reign and power of every heating sin, even as Roses either distilled or insused or conserved, do take away, or alloy the heat and hight of hot diseases and purge the body. See John 8. 36. If the son therefore shall make you free, ye shall be free indeed, whereupon it followeth, that if he deliver us not, we are in bondage still, and are sick still, even very sick, irrecoverably sick of the most dangerous and contagious leprosy of sin; nay, for ever sick, and for ever in thraldom for the will of the damned will be ever perverse, saith 
Lombard l 4. disi. 50. where he decideth the question, whether the damned shall sin in hell also, yea, or no.  Lombard, Some sins, men may leave indeed, for want of means and opportunities, or for fear, whereupon they may conceive that they are not so bad as they are. Yea, may even justify themselves with the Pharisee, Luke 18. 11. and conclude, that they are indeed converted, and shall be eternally saved; but there is none for all this of all those that are out of Christ, who liveth not under the power and predominancy of one commanding sin or other, inwardly, or outwardly, or both, because Christ hath said it, that he must make us free, if we shall be free indeed, mark indeed, or substantially, really, existently, as the 
{αβγδ}.  original hath it, and not imaginarily, verbally, seemingly, as many conceive themselves to be, being lamentably deceived, and that either because they never search themselves to any purpose, or because God hath deservedly 
Quis en●m nes●iat fi●●i ut homo d●tur in repr●bum sensum de m●●i●● praeced●●●um p●c●atorum, ut non vide●t p●ccata ●●a. Ga●●. 〈◇〉. in 〈…〉 sae 〈◇〉. 8. mihi, fol. 11.  given them over, for their former delinquencies, and abhorred exorbitancies into a reprobate sense, that they cannot feel, nor see their sins.  
Take a Survey, if you will, of those several Lordly sins, which domineer over them, and then their guiltiness, and filthiness, will appear as clear as the noon day.  
First, Some of them cannot deny, if they will but tell the truth, that they are most horrible swearers; though perhaps they be no thieves, or adulterers.  
Secondly, others most audacious prophaners of the Lords most holy and glorious Day, pretending Christian liberty.  
Thirdly, others they be no swearers, yet are most spiteful, ungrateful, and stubborn against their very parents, being worse then brute creatures, which do recompense, support, and help their 
Ciconia enim fessos p●rentes fert humeris,& ore jisdem suppeditat cibus Gesnerus.  aged parents as much as much as they can, 2 Tim. 3. 2.  
Fourthly, others, though they be neither drunkards, nor usurers, yet are most fierce like Tigers, bears, and Lions, when they are provoked, 2 Tim. 3. 3.  
Fifthly, others are most lascivious, either in, or out of the state of marriage, like unto filthy Dogs, and neighing Horses.  
Sixthly, others most insatiably covetous and greedy, like the 
P●o●. 3●. 15.  Horseleeches daughters, which ever cry, give, give, 
Sanguisuga carni applicata sanguinem sugit,& cum nimium repl●ta suerit illum ●vomi● ut it●rum sugar possie, Isidore.  sucking blood and vomiting it up again, to fill themselves afresh.  
Seventhly, others most brutishly intemperate in eating or drinking, sometimes breaking out by notorious drunkenness, and gluttony, and sometimes veiling themselves with a kind of restraint, when they be not so over-drunk, nor so notoriously gluttonous; as others, but only do over greedily please their palates with delicate meat, and strong drink; which both they love better then God himself who made both, 2 Tim. 3. 4.  
Eighthly, others are as envious as 
1 Sam. 18. 8, 9.  Saul, or as a 
Gemin. l. 4. c. 43.  Peacock, who out of envy, as it were, hideth his own dung, which is most medicinal, that man may not be the better for it.  
Ninthly, others are most hateful and malicious, against some, either; First, Because they differ from them in the power of religion; or secondly, because they are like to carry away some profit, or some preferment, or applause, which they would fain have, and gain to themselves; or thirdly, because they have given them some, even the least distaste, therefore they cannot endure the sight of them, yea, they could even tear them, being like a 
Hoc enim fariarum proprium est aut corum qui furiis agitantur. Calep.  Panther, who if he do but see 
St. Basil Orat. de Invid& odio mihi, p. 823.  a mans picture upon a paper will tear it, because he hateth him most deadly, and cannot abide him.  
Tenthly, others are as insolent and proud as the devil himself, manifesting so much by their monstrous fashions, paintings, boastings, or else keeping it in secretly to themselves, as being contented with a hidden, most eager and greedy desire of vainglory, which like an ever vexing, urging, and scourging 
Mat. 23. 5.  fury so hunteth them, as that they do even all they do to* be seen of men, who see but their glorious works, but cannot see their odious pride, and abominable affectation and ambition. I should be infinite, if I should nominate all the domineering sins which reign in the children of disobedience, and convince them to be out of Christ, who makes men free, these may suffice at present; onely suffer me to persuade you, who live under such tyrannous Lords, even therefore to get Christ, that by him you may be freed from such an insufferable tyranny; or if you will have me ●●eake more suitably, to the metaphor of a cooling rose, from the foresaid burning 
Fit enim quaedam lepra de cholera inf●ie●te sangi●●m ac dicitur leonina, Gaemin. l. 6. c. 11.  leprosy of sin, we red, 2 King. 5. 1. 23. that Naaman the Syrian was a great man with his master, and honourable, and a mighty man of valour, but a Leper, which spoiled all, whereupon a little Hebrew maid, which waited on his wife, said to her mistress, would God my Lord were with the Prophet that is in Samaria, for he would recover him of his leprosy. Answerably whereunto say I unto you, who may be ennobled likewise with many excellent natural parts and endowments, but withall are stained with one kind of leprosy or other( for there are sundry kinds of it) I mean one infectious reigning sin or other, being either outwardly and notoriously spotted as 
Distinguitur enim à medicis quadruple● communiter lepra, Elephantia, Leonina, Tygria. Allopecia.  Elephants, or inwardly ravenous as Wolves, or fierce as lions, or deceitful as serpents( that I may allude to all the four sorts of natural leprosy) whose heat and power none but Christ the rose of Sharon can take away. To you I say, as that damosell wished her master to be with the Prophet Elisha, so do ye hearty wish and desire now that your souls may be with Christ, that sweet rose of Sharon, Christ Jesus, that he may recover them of their spiritual leprosy. Some writ of 
Agath 79. papa vir fuit tantae sanctitatis ut leprosum obviam factum os●ul● suo st●tim liberarit Caranza. Summa council& pontiff mihi. fo 208.  Agatho, that he was a man so holy and gracious, as that with a kiss he did cure a man of his leprosy, assoon as he met him, which relation whether it be true or no, this I am most certain of, that Jesus Christ, the rose of Sharon, both can and will free not one leper onely, but every one of you whose souls are leprous, from their most infectious and pernicious spiritual leprosy, if you do but kiss him with the kiss of faith. See Act. 15. 9. how he is said to 
Hinc Ambros. in Psal 118 ser. 10. Nisi per fidem dil●gatur, Deus non mundatur ●or ad sciend●meum.  purify the heart by faith; and therefore get faith first, and then kiss Christ next, observing the instructions formerly tendered unto you, and praying especially, or speaking as much to Christ, as the damosell to her mistress. O that our poor souls also were with thee, as the souls of others are, sweet Jesu! O let them come to thee, and that they may come, draw them, and then free them, as Elisha freed Naaman from the leprosy of sin and corruption, we humbly pray thee. This do, and then I dare secure you in the words of Christ, that ye shall be all clean through the word of Christ, or by virtue of the word of Christ, which I have preached unto you, John 15. 3.  
Secondly, it is Christ that must quicken you to live the life of grace: as roses in vinegar especially do revive a man that is taken with dead pulls, that he may live the life of nature, for therefore he is said to be the life of believers, Col. 4. 34. and to live in them, Gal. 2. 20. and this life is so necessary, as that without it we can do nothing, that is, nothing as we ought, acceptably and sincerely, to the right end, and in the right manner: For otherwise men may do many things, as Herod, Mar. 6. 20. they may pray much, hear much, red much, fast must, give much, repeat much, confer much, yea, they may have shows of every grace, saith 
Bolton.  one, insomuch as that they may even deceive both others and themselves, as those foolish parabolical virgins, mat. 25. 11, 12. who, because they were virgins, did make no question but they should enter into the celestial marriage, as well as the wise; for therefore they said, Lord, Lord, open unto us, but they could have no other answer but this, ver. 12. Verily I say unto you, I know you not, for they wanted the oil of the life of grace, and held forth only the empty Lamps of shows of grace. again, they wanted Christ, who is the life of the righteous, and the oil, or cause and ground of the light and life of grace, and therefore he tells them, I know you not: so that needs you must get Christ, if ye will truly live the life of grace, or else though you make never so many shows, you will but deceive yourselves, like those virgins, or like those silly 
Sceleratae quaedam multeres, daemonum illusionibus seductae, ●octu●nis horis cum Dia●a paga●orum Dca& innumera multitudine mulierum credent se aequitare supper bestias quasdam,& multa terrarum spatia pertransi●e. Con●il Ancy●con 24.  women, who, in ancient time, being deluded by Satan, did verily think that they did ride on beasts by night, and travel over many countries, when they did not: so you will but imagine that you go I know not how far in the way of life and true godliness, having a form thereof; whereas, for want of Christ your hearts will not stir nor move a whit as they 
Nullus aut diligere Deum sicut oportuet, aut creder● in Deum, aut op●rari propter Deum quod bonum ●st pot●st, nisi g●atia eum& m●serecordia Dei prae venerit. Con. Trans. 2 to 2 mih. p. 23  ought, so as that you shall do what you do in sincerity, and truth, and to the glory of God, because the truth hath said it, without me ye can do nothing: O go then and get Christ, what ever ye do in the manner and order aforesaid, and let none of you sleep or slumber as the foolish virgines did; but stir and rouse up your drooping spirits, and go I will not say, ad vendentes, to them that sell, as the wise virgins said to the foolish, but ad vendentem, or to him that sells himself, I mean Christ himself, and beg faith, which is like gold, for he selleth it, yea, himself, for lo here he offereth himself, saying, Rev. 3. 18. I counsel thee to buy of me gold, that is, faith, that thou mayest be rich, and raiment, that is, me, Christ himself, that thy nakedness may not appear, I add by way of exposition; but rather that thou mayst be graced and clothed with the glorious rob of my righteousness imputed, and with fine linen of habitual righteousness infused, and derived from the fullness of grace and goodness, which is in me, as the ocean and fountain of all grace and holinesse, John 1. 16.  
Thirdly, it is Christ that must comfort your souls, as roses do comfort the heart of the body. See joh. 15. 26. joh. 16. 7. how himself again and again doth promise to sand the comforter, implying, that if any man will be bedewed with the sweet consolations of his spirit, he must be beholding to him for it, or else he must go without it: even as whosoever would have corn in the seven yeares of famine, was to get it of joseph, or else he might strave, even in Egypt itself, where there was corn enoughin the granaries erected by joseph for that purpose. So a man say I, may live in the church,& want that true and solid comfort, which cometh by Christ, both in his life and in his death, though he live in a place, where there is no want of comfort, but comfort enough taught and proffered, and to be had by Christ, unless he will repair to Christ, who is the true and careful Joseph, that must impart unto us his holy spirit the comforter, 
A Prolepse  and cheer up our hearts, as a rose.  
Some temporaries that are illuminated and forward for a time, such as are said to have tasted of the heavenly gift, and of the good word of God, and of the powers of the world to come, Heb. 6. 5, 6. may have certain flashes of joy and comfort; but the true, and sound, and solid comfort, which differs as much from their taste, as the tasting of good meat from the eating of it, none can enjoy and feel but onely by Christ himself, inhabiting the: heart, and blessing it with the sweetest influence of the unutterable joys 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 corn, went to joseph in Egypt to got some, so do ye repair to Christ, believing in him, that so you also may rejoice 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 feel, till he be truly and thoroughly come home to Christ.  
3. So for the life to come, it is 
3. In regard of life eternal.  Christ that must procure and assure the same unto you, or else you must never look 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 John 3. 36. He that believeth not the son, 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 do 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 go to Christ as ye ought: even as a great many men will never yield 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 do it, till they see that they must do it, or strave: so you will never yield to leave your dearest sins, and bosom delights, and to beg faith in good earnest, and to go to Christ by faith, unless you see death as it were before your eyes, and consider of it seriously, that you must starve, and die, and perish for ever in that formidable and horrible lake, which burneth with fire and brimstone if you do it not.  
And therefore, as 
2 Sam. 2. 23.  men went no farther, but stood still by the dead body of Asael: so go no further, till ye have viewed and digested this chief 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 begsaving faith of Jesus Christ, who is the author of it( as I noted before) and then may look up by faith on Jesus Christ, that ye perish not. O my dearly beloved, what will not a man do that he may not 
Quomodo homines omnem impendunt operam ne mori●ntur temporaliter, quare non item ne mori●ntur 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, job 2. 4. I 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 roasted in a chair of brass by a small fire, and so to die 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 die such a fearful death. And therefore what is it that you should not be willing to do, and to foregoe, who being prisoners too, must expect every minute to be carried away of the devil, who keeps you in prison, 2 Tim. 2. 26. into the terrible place of execution, called hell, there to be roasted, 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 stream 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 temporal punishment of fire, and save his life, if he would but go forth out of prison to his King, who can free him, falling down before him, and submitting himself unto him to be disposed of by him, do ye think he would not willingly leave his prison, and even run to the King, and do any thing rather, that the King shall command, then burn. Well, you may escape so, I am sure, and therefore should ye not gladly leave sin, which is but like a stinking prison, and go to Christ the King of Kings, who requireth no more but your coming, and the leaving of your sins, and humbling of your souls, and a ready submission to be disposed by his holy will: Let Satan then suggest what he will, saying, how can ye foregoe such a darling delight? and how can ye spare such a sweet gain? and how can ye live without such honour? you may now easily put him off with his own words, saying, All that a man hath will he give for his life; are not these thine own 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 temporal loss rather, and to go to Christ now, then to go on in our sins to the utter undoing and losing of our poor souls for ever and ever. Thus repel 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 goodness, and for his Christs sake.   

SECT. 12.  
six Lets, which keep men from Christ, are to be removed.  
The first is blindness.  
5. BUT I am afraid for all this, lest 
5. Dilatation of this use.  my persuasion prove fruitless, unless some certain impediments, which lye in the way, be first dissolved and removed, and therefore Ile now bestow some of my pains that way, as being confident, that, as when the pillars and posts 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 thrown down, if those several posts, which as yet keep them up, may be pulled away both by me, and yourselves.  

1. I say by me first, who must show them unto you, and persuade you to throw them away.  
2. By yourselves, who must follow my advice, for else I can do you no good.   
For the first, that I may discharge my duty, I say there are six main posts, or lets, which yet bear up many mens tottering wils, and must be taken away; I mean,  

1. blindness.  
2. blockishness.  
3. baseness.  
4. brutishness.  
5. bitterness.  
6. business.   
1. blindness is a main supporter, 
1. Let, blindness.  and Keeper up of the wils, and dispositions of men, to make them stand out against Christ, and to go without him.  
For, 1. as a blind man, doth not see a Rose, and therefore cares not for it, though it be never so faire; so natural men, being blind, 2 Corinth. 4. 4. cannot see any such excellency and beauty in Christ, for the which they should desire him, and therefore they care not for him, though they hear us tell much of him, they may be moved a little for the time, but I say they will not so care for him, as to go to him as they onght, away from themselves, and away from their base lusts, away from their pride, and away from all their bosom sins, who be as dear unto them, as their right eyes, and right hands.  
2. As a blind man, who cannot see or smell a Rose, being far from it, can put no difference between a painted flower, and a true natural rose, so natural men and women, can put no difference between Christ the true Rose of Sharon, and the vain and transitory delights, pleasures, profits, which are but like painted flowers, and hence it cometh to pass, that they do far prefer the vanity of perishing creatures, before the everliving Lord of glory, because they are not able to see the emptiness and nothingness of the one, and the fullness, fairness, and Glory of the other, Like Esops Cock, who preferred a barley corn, before an orient pearl, and like Esau, who set a higher prise upon a pottage of lentils, whereby venerable 
Beda in Loc.  Beda understands vanity, then upon his birth-right, whereby was typified the inheritance of the kingdom of heaven, Gen. 24. 34.  
If you ask me how shall we remove this blindesse?  
I Answer. 1. You must pray God, that as opened the eyes of those two Disciples that went to Emaus that 
Luk. 24. 31.  they knew him, so he would open your eyes, that you may know him and see his glorious beauty, with the eyes of your mind, and also the vanity of those things, which you do so prise above him, or else I preach in vain.  
2. Suffer me to compare both Christ and those things which you prise so together, and do you think on it. For though a blind man of himself, cannot put a difference between flowers and flowers by sight, yet when he hears others tell of them he may: And so may you be able to distinguish between Christ and sin, after you have prayed to God to open your eyes, and have heard the Minister speak of both in the preaching of his word, which his divine majesty may bless unto you, who can tell, I for my part do infinitely desire it, and pray God that it may be so, saying, even so, Lord, give they heavenly benediction and blessing to thy word, that it may work and illuminate those men and women, whose understandings are darkened that they may see.  
Now to the matter.  
As for Christ first, him Ile describe 
1. Christs properties.  out of the Canticles 5. 10, 11, 12, 13, 14, 15, 16. concluding thence-from, that 1. he is more faire. For so his faire Spouse tells those which enquired after him, saying, What is thy beloved more then another beloved, that thou dost so charge us. vers. 9. My beloved is white and ruddy, vers. 10. of which beauty much hath been said already.  
2. He is most excellent strong and valiant; For he is the chiefest among ten thousand, or as the 
{αβγδ}  Hebrew hath it, the very foremost or standard-bearer, among an infinite multitude, v. ib. see also v. 15. the strength of his legs  
3. He is most rich. For 1. his head is as the most fine gold, even 
Gregor. in Loc.  God himself, who is 
In auro in exhaustos thesauros clementiae& misericordiae recte intelligunt. Tomson in Lo.  rich in mercy, and abundant in goodness and in truth, Exod. 34. 5, 6. 2. and his hands are as gold rings, set with the beryl, that is, his 
Quid enim per manus Christi designatur, nisi opera, quae in mundo gessit. Greg in Loc.  works are most rich, and precious, even the most rare works of his; first Redemption; and secondly, Mortification; and thirdly, Sanctification by his holy Spirit. 3. and his Belly, that is, his very death and 
Idem in Loc.  mortality, implyed by his belly, as Gregory notes, is most rich, tending to incorruption and immortality, signified by bright I very[ which is most durable, and is assumed among Kingly ornaments, overlaid with sapphires] which are of an aerial and heavenly colour, and signify those rich and heavenly joys and various pleasures, which Christ by his death hath purchased for us, so that in these words here, you here of nothing but of gold and precious Jewels, which are doubtless set down, to set forth the inestimable riches of Christ.  
4. He is most wise. For his 
Per capillos, &c. Sapientiam admirabile, consilia imperuestigabilia, judicia arcana& profunda interpretantur, quae ita implexa sunt,& involuta, id indagari, ita a●ra ut cerni, ac dignosci liquido nisi perraro,& non à quibus vis possint. Tomson in Loc.  locks are bushy and black as a Raven, that is, his wisdom is most admirable, and his counsels so mysterious and past finding out, so deep and dark, as that none can match or reach them.  
5. He most harmless, and single eyed, for his eyes are as the eyes of doves by the rivers of waters, washed with milk and fitly set, that is, he is most sincere and innocent, in all his works generally, and in his all-seeing 
Idem ib.  providence, especially as interpreters note, v. 12.  
6. He is most pleasant. For his cheeks are as a bed of spices, as sweet flowers, his lips like lilies dropping sweet smelling myrrh, vers. 13. whereby is set forth unto us, both the sweetness of his disposition, and the graciousness of his verbal expressions, which have proceeded out of his mouth, as 
{αβγδ}  Matth. 11. 28. and John 6. 37. See also vers. 16. his mouth is most sweet, or all sweetnesses, as the Hebrew hath it.  
7. He is most sure. For his legs are as pillars of marble, set upon sockets of fine gold, in regard of the 
Greg. in Loc. 2 Pet. 1. 19, 20.  sureness of the word of prophecy, spoken both by him and his.  
8. He is most sublime and high. For his countenance is as Lebanon, excellent as the Cedars] 1. as 
Libanus quip mons est in quo sublimes valdè& odoriferae arbore● nascuntur. Cedrus etiam excelsa est arbour& imputribilis. Greg in Loc.  Lebanon] which is a most lofty mountain. 2. excellent as the Cedars] which are both high and incorruptible, as Christ is.  
9. He is most amiable and ravishing. For she concludeth. He is altogether lovely, or he is all desirable things, as the Hebrew phrase doth set him forth more emphatically, to show that 
* {αβγδ}  in him there is all that we can desire.  
But now what are all those things which you prise so much above Christ, but 1. most fowle, like dung, Phil. 3. 8. in comparison of Christ.  
2. And likewise most weak and unable to help you, and to deliver you in the day of wrath, take a view.  

1. Of Riches.  
2. Of Pleasures.  
3. Of Honours.   
To begin with Riches, let a man engross all the wealth of the land, and fill his house full of silver, and gold, and let then Gods wrath seize upon him, and see, whether all his treasures will be able to deliver his Soul; No, No, they cannot, they cannot, do that which properly belongs to Christ, who alone is able to free us from that wrath, Esa. 63. 3. and hence is that excellent speech of Solomon, riches, profit not in the day of wrath, Prov. 11. 4. Remember Spira,( who once 
Spira related and confessed so much himself, that he was exceeding covetous.  was exceeding covetous of money, so as that he got abundance of wealth) what good could all his great estate, which he preserved by his apostasy, do unto him in the sense and feeling of Gods flaming wrath, None at all.  
2. So pleasures, how weak are they to rescue a man then, when the wrath of God is upon him, Balshazzar you know wanted nothing that might either please his dainty palate, or delight his amorous eyes, and yet lo how, when he did even wallow in pleasure, his countenance was changed, and his thoughts troubled him; So as that the joints of his loins were loosed, and his knees, smote one against the other, because the almighty did begin to manifest his wrath against him, by a hand writing upon his wall, whose meaning as yet he knew not, which notwithstanding he was so perplexed in his thoughts, as that neither wine nor women could please him afterward, for the text saith, He cried aloud to bring in Astrologers, &c. Dan. 5. 7. 
Dan. 5. 1, 2, 3, 4, 5, 6.  whereas before he called for the vessels of the Temple, and for drink, &c. Now he calls for chaldeans to know the meaning of the hand writing, which he conceived to be against him, because his own conscience accused him, thus neither the delicatest belly cheer, nor the most delicious love of women, can free a man from perplexity in the day of wrath.  
3. The like may be said of honours and high places; let a man be carried upon mens shoulders, as the Pope; and wear a triple crown upon his head, let him be attended with all the nobility of the land, where he lives, let him be honoured and idolized as a god, like Alexander, and Herod, and then lot Gods wrath fall on him, as it did on the said Herod, Act. 12. 23. who was eaten up of worms, because he gave not God the glory, when the people said of his speech, This is the voice of a God, and not of a man, vers. 22. and then see whether all that glittering honour, and pleasing applause, will be able to deliver him from the revenging hand of that great and mighty God, whose wrath burneth like fire; alas it cannot, but Christ can, and none but Christ indeed; and should ye not thē put a higher esteem upon Christ then upon these things?  
3. Whereas Christ is most rich in mercy and comfort, those things which you prise so above Christ are most poor, and vain, and empty. More particularly.  
1. Riches are most empty and as unable to comfort you, as they be unable to deliver you in the day of wrath; let a man accumulate and heap up wealth like dust, and let him tumble himself upon heaps of shining 
Like Caligula, who was so delighted to touch and to handle money, as that laying great heaps of gold in a spacious place, he would tread on it barefooted and sometimes tumble himself in it. Sueton. in vita. Calig.  gold, and let him see whether he can extract or attract so much as one dram or drop of comfort from all that abundance, to sustain and to refresh him in the midst of Gods burning ire, and flaming indignation; Tis all in vain, he cannot: for riches are nothing, as saith the wisest King, who over-flowing with wealth himself, found what he writ by experience, Prov. 23. 5. Wilt thou cast thine eyes upon that which is nothing, for riches betaketh herself to her wings; mark how riches with him are nothing, whereas you think that they are something, and that there is some true comfort to be found in them, but do you imagine what you will. Ile rather believe Gods penman, and his experience, then your deluded and abused imaginations, and so consequently I cannot but conclude, that seeing riches are nothing, they can comfort nothing in the day of wrath: for how can a man fetch any thing out of an empty bag, or an empty chest?  
2. Nor can pleasures comfort you in the day of wrath, and in the hour of death, though your table should be covered with the choicest dishes, and your beds should be all of Down, and your cellars should be full of sweetest wines, and your eyes should feed on the fairest objects, and your ears should drink in the most melodious and sweetest music, yet would not all this be able to comfort your hearts, when God is angry, and death approaches, like a cruel and unmerciful executioner to bring you to the place of Gods dreadfullest execution, called hell, mark but the end and period of other dying men, and see what little comfort they can take in any such thing. For all is vanity, Eccles. 1. 2. that is, a mere 
{αβγδ}  emptiness, and therefore these things must needs be so too, and so consequently unable to yield the least 
Id est res quae non est quidpiam. Pag●.  true and solid comfort in the evil day, so as that we may truly say of them, as job of his friends, that they are miserable comforters.  
3. What comfort can a man take in all the honour and applause of the world, when he comes to die, and to yield up his ghost, or else is affrighted with the terrors of the almighty? let me instance in Saul, what content could he find in all his royal pomp, and in the most glorious title of a crwoned King, when God being angry with him, would not answer him, neither by dreams, nor by urim, nor by Prophets▪ 1 Sam. 28 6. and when that 
For he was not Samuel but Satan {αβγδ}, in t●e sh●pe of Samuel, justin Mar●y● {αβγδ}. mihi. p. 256. Theodoret. Quest. 62. in l 1 Reg to. 1. Holds that God did speak, then by a shape likened unto Samuel his words are these. Hine ergo perspicuum quod ipse Deus universorum eff●rmata, ut volvit speci● Samuelis protulit sententiam cum ho● non potuisset ventri loqua, said Deus, et minime protulit sententiam per adversario, &c. Eus Eccles hist l 8. c 28, 29  supposed* Samuel, raised up by a Witch,  told him that the Lord was departed from him, and become his enemy, vers. 16. and that to morrow he should be with him, vers. 19? upon that the text saith, He fell all along on the earth and there was no strength in him, vers. 20. if that instant he might have had all the applause of Israel as much as David, 1 Sam. 18. 7, 8. and if one should have shewed him all the crowns of all the Kings of the earth, to make him merry it had been in vain; for what comfort can he take in crowns, and worldly honours and preferments, who within a day must leave the world, and loose all the glory of it? it is Christ and onely Christ that can then comfort the heart, and cheer it. So Maximinus that great and mighty Emperour of the East, what comfort could he take in his imperial diadem, and in all the pomp, honour, and flattering applause that ever filled his ears, and lifted up his ambitious heart, when the worms, as the just executioners of the implacably provoked God of heaven, and most glorious King of Kings did crawl upon all his body? none at all, though he did even recant and revoke his bloody edicts against the poor and harmless Christians, because he was no Christian himself, and so consequently uncapable of comfort, as being out of Christ, who onely can and must comfort the heart.  
4. Whereas Christ is most wise, those things, which you do so prefer before Christ, are most foolish. See 1 Tim. 6. 6. how they that will be rich fall into temptation, and into many foolish and hurtful lusts, mark, foolish lusts, the like may be said of all things else, as of vain-glory, that it is a foolish thing, and maketh a man a fool, and of the love of 
Prov. 7. 22.  pleasures, that it is a foolish thing, and of anger, revenge, and envy, that it is a foolish thing: for anger is said to rest in the bosom of fools, and every man, before he turneth into wisdom, which is Christ, in Solomons Proverbs is judged to be but a fool, Prov. 8. 5.  
5. Whereas Christ is most harmless, those things, which you value above Christ, are most hurtful, for 1. riches like thorns do prick the very hearts of their owners, yea, pierce them thorough with many sorrows, and drown men in destruction and perdition, when they be so greedy, and covetous after them, 1 Tim. 6. 9, 10.  
2. Pleasures, like the 
Ambr. de Bono, Mort. cap. 6.  anglers bait, have a hook hide under their enticing sweetness, wherewith those, that are inconsiderate, are caught and killed, Luke 16. 19, 23, 25.  
3. The like may be said of honours, ambitiously desired, and pursued, that thereby men are caught as with snares, which the devil layeth for them, to carry them along with him into everlasting fire, prepared for him, and all such, as are like him for pride, and other wicked qualities, Matth. 25. 41. Mal. 4. 1.  
6. Whereupon it comes to pass, that, whereas Christ is most sweet, those other things, which you esteem above Christ, are, or will be in the end most bitter, the best fruit, that can grow from them, is 
Hinc Aristoteles numebat ut voluptates contemplemur, non venientes said abeunt●●, venientes enim sucata specie blandiuntur, abeuntes dolorem& poenitentiam relinquunt.  repentance and remorse of conscience for sweet meat must have sour sauce.  
7. And whereas Christ is most sure, they are most uncertain and unstable. For instance, 1. See 1 Tim. 6. 17. how riches are said to be uncertain, and riches saith Solomon, betakes herself to her wings, like an Eagle, Prov. 23. 5. and therefore the form of money agreeth well with the condition of it. For it is stamped round, because it is so apt to run from him, that owneth it.  
2. The same may be spoken of Honours, that as in a wheel the spoken that now is upward, is by and by downward: so he that now liveth in pomp and honour may be shortly so dethroned from his greatness, as that he may be little the better for all former happiness. Thus a great King once applied the unstablenesse of a wheel, when being dejected from the top of his prosperity, and taken prisoner, he was enforced to drive a chariot( which indignity was added to his former disasters, as a compliment of his calamity) as those wheels turn round, said he, so do mens conditions change likewise, they that are high on a sudden are brought low.  
3. And are not Pleasures as variable? are they not said to be but for a season? Heb. 11. 25. and to pass away, 1 John 2. 17. and do we not find it so, that as a bide in the air, and as a ship in the sea under sail, and a post upon the land hasteneth away: so pleasures of all sorts do post 
F●●it vol●ptas& prima quaeque evolat Cic. 2. de sin  and fly away from us? No longer then the meat and drink is in our throats, and other pleasant things are in use, do we, or can we perceive any pleasantness at all; the consideration whereof, caused 
In the advancement of learning, l. 1. Vitium salum nomen habet voluptatis absequenc. Ch●ys. ●n 1 Cor. 6.  one to affirm, that therefore they are no pleasures, but rather deceits of pleasures, because after they be used, their vigour presently 
V●a cum sat●●late moritur memoria voluptatis. Cic 2. effi●.  expireth, and departeth, and is no longer to be perceived.  
Thereupon a 
Thriver in Apopht.  wise man wisely concludes, that as Esops dog, being deluded with a vain shadow of flesh, lost the true flesh: so they are likewise all deceived, who in stead of the true delights of the soul, consisting in virtue, hunt after the vanishing pleasures of the flesh; answerably whereunto, say I, may we affirm the very same of those, who leaving Christ, that is most firmly and unchangeably pleasant, embrace with Demas the transitory pleasures of this present world;& I desire 
2 Tim. 4. 10  you who are such, to lay it to heart, and to think seriously of it, that you may change your minds, before God change your conditions, which for ought I know may be very shortly.  
3. And are not all these things, which you do so dote upon, most base and low, even much below your immortal and heavenly born spirits, whereas Christ is most high and sublime; and therefore were much fitter for your high and immaterial souls, then those base things here below? Take a survey of some of them:  
1. What is Beauty in men or women, but a little coloured skin, covering raw flesh; and sometimes, much rotten stuff, and corrupt matter, that 
* Non intelligo quid tautopere expetendum habeat isle non soidus, nec in ipso homine, nisi superficie tenus fulgens, de●●●, multaque faeda contegens,& borrenda, blandissimoque cutis o●cea●●●, s●nsibus blandiens& illud●●●. D●mi●●●n in Epist. ad amic●●●.  lieth hide under a faire outside, as that faire Emperour of Rome once wrote to a friend of his, so as that Gods word might well say, that favour is deceitful, and beauty vain, Prov. 31. 30? and is there no difference then between this vain, and Christs matchless fairness, both inward and outward? and is not that same fitter for your sublime spirits, then that which is so low and vain?  
2. What is Meat, which the base glutton prefers before Christ, but a morsel of a dead bide, or beast, or some other much less creature, too low an object for man, who being the masterpiece of earthly creatures, and Lord of them all, should infinitely prefer the Lord Christ, who being most sublime, and the very food of the soul, is most sit for his unsatiable appetite, and for his aspiring Spirit?  
3. What is Wine, which the drunkard prefereth before Christ, but only the refined blood of the vine, which springs up from the earth, too low an object also for a man inspired with an immortal soul, which he should rather inebriate and make drunk with the blood of that high and celestial vine, which came down from heaven, to satiate our thirsty souls on earth?  
4. What are Clothes, but either the excrements of worms, or the hairs and coats of beasts, borrowed of them, or rather taken from them by violence? which caused 
Erosm l. 8. Apopht.  once Demonax to check a vain man for being proud upon his purple clothes, whispering these words into his ears;  Heus tu, haec ante te gestabat ovis, This a sheep did wear before you. 
Compare then that which comes from beasts here below with Christ, who comes from above, and is a far more fitter object for your immortal spirits, which he is most willing to cloth with himself, as with a 
Rev. 3. 17  garment, more glorious then the sun, that so you may scorn to set a higher prise upon so low and base an object, as your clothes are, then upon Jesus Christ, the Lord of glory, and upon the garment of his salvation.  
5. And what is applause but a little vanishing breath, and a passing sound, which also is to low an object for that immortal breath, which breatheth in your human breasts, and should be fed with no such corrupted air, exhaling from sinful and corrupt men; but with the incorruptible, high, and heavenly spirit of Christ, and with his everlasting and bright shining glory?  
6. again, what is wealth, gold I mean and silver, but a little shining day, and painted earth? too low an object likewise for such lofty spirits, as lodge in these your breasts, who should rather pant after those high and heavenly, and incorruptible treasures and riches that are in Christ, Col. 2. 3. in whom dwelleth all the fullness of the Godhead, which is the fountain of all riches 
Scilicet essentialite●, praesentialiter& potentialiter. Durand Ration div office. l. 6 f. 106  bodily, Col. 2. 9.  
7. And lastly, whereas in Christ are all desirables it may be truly said of all other earthly things, which are so preferred before Christ, that there is none of them all so absolute or contenting and satisfactory, as that one might say, now I have enough, I desire no more. Will you see instances? Let a man empty all the spicy Islands of their fragrant spices, and let him evacuate all the richest mines in America of their most precious minerals, and let him find out the Philosophers ston, if he may possibly be gotten, and then let him turn all that he touches with it into beaten and shining gold; and besides all this, let him empty the Erythrean seas of their orient and brightest pearls; nay, let him engross and get into his hands the whole material, and most spacious world, which the ancient Poets have called {αβγδ}, that is, infinite, by reason of his vastenesse, and incredible bigness, in its 
Quem ambitum quidam esse nolunt l●ucarum, gallicarum novem millium,& amplius, al●j autem habere Leucas decies mill& ducentas Danaeus phies. Christ. tract. 3. c. 23.  circumference.  
And yet I dare say, that all this will not, yea, cannot satisfy the infinite and immeasurable appetite of his triangled and unsatisfiable heart: For how can such a round globe as the world is, fill a triangle? and what saith the wisest King that ever swayed sceptre upon earth: He that loveth silver, shall not be satisfied with silver, Eccles. 9. 5.  
Hence 
Val. Max. l. 8 c. 15.  Alexander that great Pellean Monarch, having a world of kingdoms, yet weeps, and takes on, and is discontented, because he heard that there was but one world for him to conquer; whereas his enlarged heart did wish that there had been many more.  
2. Let a man drink in pleasures 
* Cap●us est quis amore faeminae pulchrae quomode torquetur antequam ea fruitur,& ●um s●nitur,& post o●strū libidinis voluptas compescitur, ubi ergo voluptas cum nec in initio, nec fine posset reperiri. Chrys. in 1 Cor. 9.  like a river, and let him fill his belly with the most exquisite and delicious varieties of meat and drink, let him have the 
Vnus Pelleo juveni non sufficit orbis, Aestuat i●fae●●x angusto limine mundi. Juvenal.  fairest woman in the worlds circumference, and let him please his ears with the most ravishing and enchanting musical harmonies; and yet I dare say, he will not be pleased, but find a vexation and weariness, and and unsatisfiablenesse, and emptiness, even in the affluence and fullness of all these earthly Paradises, if you will not believe me, believe Solomon, who for his part enjoyed as much pleasure as was possibly to be taken in the most dainty dishes, or sweetest wines, or beautifullest women, or the most pleasing and melodious music, as you may red, Eccles. 2. I said in my heart, go to now, I will prove thee with mirth, therfore enjoy pleasures, &c. ver. 1. again, I sought in my heart to give myself to wine, ver. 3. I gate me men-singers, and women-singers, and the delights of the sons of men, as musical instruments, and that of all sorts, ver. 8. and whatsoever mine eyes desired, I kept not from them, I withheld not my heart from any joy; for my heart rejoiceth in all my labours, ver. 10. add his seven hundred wives, princesses, and three hundred concubines, 1 King. 11. 3. and his daily delicate provision of Harts, Ro-bucks, and Fallow-Deare, and fatted foul, besides fatted oxen and sheep, 1 King. 4. 22, 23.  
And yet at last he could draw no other conclusion from all such premises, but the very same which I have here set down, affirming that a man shall find in the end even an emptiness and weariness, and trouble in the very fullness of all such pleasing and fugitive follies. hear him speak, I said of laughter thou art mad, and of mirth what doth it, ver. 2. Again, then I looked on all the works that my hands had wrought, &c. and behold all was vanity and vexation of spirit, and there was no profit under the sun; and therefore I said, that onely in the sun, that is, in Christ the sun of righteousness, and not under the sun, or in things below this sun, there are or can be all clesirables.  
3. Let a man have as much honour as the fishes in the great ocean have water; let him even swim in the praises of men, and let him fly upon the wings of famed, and soare as high as an Eagle, let him draw in the breath of a world of applauding flatterers, yea, let him live by such breath as the 
Aerem illi aliquando pro cibo certum est. Nam& annum integrum inediam tolerat,& excepta hiatu aura clausis queen malis turgidum ventrem ostentat. Lonston. Thaumat●gr. Nat. class 7. cap. 13.  chameleon doth by the air, and yet I dare say that all that airy and glittering glory will not content the most eager and greedy desire of his aspiring 
{αβγδ} Psal. 24. Quod affinitatem habet cum {αβγδ} hono●ab●lis.  and unsatisfiable breath, or soul, which ever craves more till he do fill it, who is called the King of glory, and God Almighty, or all-sufficient, and all-honourable, Gen. 17. 1. See Est. 3. how restless, and how discontented ambitious Haman was, even then, when Ahasuerus had promoted him, and set his seat above all the Princes that were with him, ver. 1. because Mordecai, a poor despised Jew, who sate in the gate, and did not bow to him, the text saith, he was full of wrath, ver. 5.  
None of all his mounting greatness and towering honour could then satisfy his vexed and discontented mind; which shows how small a matter will mar and unglorifie all the stateliest pomp, and most refulgent and admired glory of the world; every poor caitiff, and most vilest wretch; refusing to adore it, and to stoop thereunto, is able to eclipse it, and to create even a little hell in the aspiring mind of a vainglorious person, who therefore, as a 
Nam certe quot homines in populo sunt tot vi●culis constringitur ambitiosus, tot dominis subijcitur. Ch●●s. in Mat. 12. hom. 42. l 2. mihi. p. 334  father saith well, may be said to have as many Lords, unto whom he is subject, as there be men among all the people, among which he liveth, though in his mind he do despise them all, so that honour cannot possibly satisfy. If Alexander get up into the imperial throne of Darius, and be made a Monarch of the world, yet that will not content and suffice his ascending and lofty mind, but he must needs be Deified too, and called a 
Quint. Chr●●● 6. p. 257.  God, and jupiter in stead of King King Philip must be his father. Good God, what will not the restless souls of men do and desire, when they be out of Christ, who onely can and must satiate our endless appetites, being himself all desirables, and the onely ocean of all desirables, whence they do originally flow, and whether they do finally return: so as that Paulinus might well say of him, as he did in the want of all things, Tu es mihi omnia, thou Lord art to me in stead of all things. Have what you will, desire what you will, and yet you shall want one thing or other still, till you come home to Christ, and he be unto you all in all. The Lord open your eyes, that you may now see all these differences clearly, and weigh them duly, and compare them together wisely, that so you may choose at last the Lord Jesus Christ, in whom are all desirables, unfeignedly, and also may be saved everlastingly. A men, Good Lord, let it be even so, if it be thy will to have it so.   

SECT. 13.  
Of blockishness, the second Let.  
THe second let which here must be pulled away, is blockishness, whereby 
The second Let, is blockishness.  many men and women are so stupefied, as that they care as little for this rose of Sharon, as a great many of your blockish country people care for other roses, though they have great store of them in the country: For they do not conceive that they may be sick and stand in some need of them, and therefore they will not take the pains to gather them, and to preserve them against a time of faintness or sickness which may happen, Nor do a great many men among us once seriously think upon the evil day, when Christ the rose of Sharon will do a man more good then this whole world, if it were turned into one entire lump of gold, nay, they do even purposely put off all such pensive thoughts as now and then do mind them of such a day: Like that timorous King of France, who charged all his followers, that they should not once name before him that most dreadful, fearful name of death; they do not desire to think that ere long they must sicken, and die, and come to judgement; and therefore, though we Ministers tell them never so much of Christ, and do even fill their ears with Christ, and make them even weary to hear so much of Christ, yet can we do them no good, because they be so blockish, as that they cannot or will not remember their latter end. So that needs thou must remove out of the way this block, if thou be yet out of Christ, and remember that a day is coming, even a day of darkness, and of gloominess, a day of clouds, and of thick darkness, Ioel 2. 2. when thou shalt lye down upon thy death-bed, in thy last sickness, unless God take thee away suddenly. When the 
Tremell. in Eccless 12.  keepers of the house, thine arms shall tremble, and the 
Idem. ●b.  strong men, thy knees shall bow themselves, and the grinders, thy teeth, I mean, shall cease, and those that look out at the windows, even those very eyes of thine shall be darkened, when friends will be troublesone 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 thyself, in another kind, weeping about thee will torment thee, and when thy feet will begin to grow could, and thy face to wax pale, thy lips and mouth to retire, thine eyes to pitch, thy tongue to fail, thy teeth to close, thy breath to faint, thy heart to beat and ache; and when the memory, the magazine of the soul, as 
Manchest●r al mondo.  one aptly terms 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 wilful neglect of a number of golden seasons, and precious duties, besides an infinite multitude of other most grievous and heinous abominations, youthful lusts, and execrable pollutions, extortions, oaths, cursings, revilings, and the like, which will most bitterly aggravate the unexpressible 
Nam dolor est solutio continui. Cureus de sens. l. 2. 6. 43 So that the dissolution of soul and body most nearly compacted, must needs be exceeding great.  pain of death, who in the mean while will put thy whole dying body into a most grievous and coldest sweat, as an infallible 
P. Boaystuan in suo th●a●ro mundi, l. 3 p. 147.  evidence that nature is now vanquished, yea, will be sure to batter chiefly thy once strongest castle the heart, straightening and distressing it round on every side, and bursting the very strings of it, to make the last fatal breath, and to fetch out by force and main strength thy poor and trembling soul, and to deliver it, if thou die out of Christ( which God forbid) unto his fellow, the second death, to be tormented for ever and ever: For therefore it is written, Luke 12. 20. thou fool, this night thy soul shall be required of thee, 
{αβγδ}.  or they shall require thy soul of thee. mark they, and who they be, think ye? the first death, and the second, one succeeding, as it were, and seconding the other; and therefore I beseech 
1. S●riously. 2. Frequently  you, think but seriously and frequently on this your last sickness, 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 soon as flowers spring, goeth abroad, vieweth the gay diapery, and the variety of the sweetest flowers, growing in the coloured fields, fraights her thighs, maketh a curious comb, and so betimes hoards up honey in the pleasant summer against the could, sad and troublesone winter: so you cannot choose but take this golden opportunity, which God in mercy offereth you, causing the most sweetest rose of Sharon, even Jesus Christ himself, blessed for ever, to spring, as it were, and to appear. Here before you, I say you cannot but go forth now forthwith,& use the means formerly shewed, that you may suck, provide, and get, I will not say a little corruptible honey out of this my text, which is Christs own speech; but Christ himself, who is sweeter then honey, though it be made never so pleasant with the most fragrant roses, against that most heavy, most grievous, and sorrowful winter of your latter end, which is to come.  
The Lord make you think upon it, that you may not neglect or foreslow this most pleasant summer day of your most gracious visitation, in the which the Lord Christ doth so blessedly appear unto you in his blessed word, and proffers himself unto you so lovingly and pleasantly, like a rose full fresh and faire in the field.   

SECT. 14.  
Of baseness, the third Let.  
3. AS some base people will not 
3. Let. baseness.  gather roses to bestrow their clothes and rooms with the same, though they smell most odiously and abominably, because they can endure any sent, and make no reckoning of it, being used to it: so carnal men and women are so base and sordid, as that they will not get Christ, because they are so accustomend to the filthy smell of sin, as that they do scarce perceive it themselves, though a stranger to them, who is not used to such an abominable sent, do smell it quickly; and therefore, I pray you be sensible of this baseness, and remain it by labouring to be sensible of those odious smells, which your filthy hearts do continually exhale and sand forth, as it is written, that every imagination of the thoughts of mans heart( by nature) is onely evil continually, Gen. 6. 6. and that out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, which defile a man, Mat. 15. 19, 20.  
do ye not smell these abominations brethren( I speak but to the guilty) nay should ye not perceive them? how can you choose? every body that knows you, cannot but take notice of you how basely you carry yourselves, and how strangely you be overswayed with fierceness and anger, and with monstrous pride, which doth even stink before God and man, and sometimes with filthy avarice, and other times with that detestable sin of drunkenness; and therefore seeing others note you, can you not, and should you not observe it in yourselves, being privy to your very hearts and most secret and reserved imaginations, which others know not so well as you? Well you know that if one do stir 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 stir but a little in this matter, 1. ransacking your hearts; and 2. ripping up your lives, and sifting them exactly, you shall smell more of your odious sins then ever you did; and therefore, search yourselves, and so labour to come to the sight and sense of all your abominations, that you may get Christ to sweeten you, as roses do sweeten our houses.  
And here look back a little I pray you to the second branch of the second general use tending to conviction: For I confess that there is such a near 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 mean in one end principally. For as there I did labour to make men see that they are out of Christ by the ill favour of their abominable thoughts, words and works to fit them for Christ, and for the means to be used for the getting of Christ, that they may see what need they have of Christ: so here I strive again to make men sensible, if I can, of that same odious savour, upbraiding them with their execrable baseness, that I may take away that which letteth, after men have heard much of Christ, and know what they must do to obtain Christ, pressing them before and behind, as fighting souldiers are wont to do in the wars, to make some yield, who yet will stand it out and maintain the field against Christ, supposing that they are for Christ, and Christs already, and need not go to Christ, when indeed they are against Christ, as may appear by the odious sent of their corrupt hearts and lives, both to others, and to themselves, but to themselves especially.  
Brethren, this is my aim I tell you, and therefore I have purposely superadded this lot of baseness, not forgetting myself 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 vain, if men be not made sensible of the most odious sent of their abominable deeds; and on the contrary, that if men do 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 do we not see how men will fetch roses, and other flowers and perfumes to perfume their rooms, 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 do 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 sin within their hearts evaporates, and sends forth continually out of their hearts, they would not go so as they do without Christ that heart-sweetning rose of Sharon; but rather cry out as those, Acts 2. 37. What shall we do 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 do it! and oh that we were but able to get Christ to do it.   

SECT. 15.  
Of brutishness, the fourth Let.  
4. THere is much brutishness likewise 
4. Let. Brutishnes.  in the hearts of a great many men and women, which keeps them from Christ: For as the bruit beasts are all for grass, and care not for roses, so are they altogether for their victuals and belly cheer, and sensual delights, as that they do 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. mark, I cannot come peremptorily, whereas the former desired to be excused onely, which plainly shows, 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 cheer of that great supper; wherefore be divorced, I pray you from luxury, which is the wife there meant, and withdraw yourselves but a little from your pleasures, sports, meat, drink, and carnal company; and then consider of this business which doth so much concern the eternal welfare of your never dying souls, 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 himself into his closet, and expostulated with himself thus: unhappy Theodore, is it according to Christian religion to pass from delights to delights! either I am much deceived, or else Christ hath shewed us another way into the kingdom 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 himself sand her away again, saying that he was not well in his stomach. Thus being alone, he conferred with God and himself about 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'll go that way which is most convenient for me, but my friends will grieve at it? what then? but must I do it now in my youth? that is hard; so it is indeed to flesh and blood; but experience hath taught that late services are seldom 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 custom: I have hitherto lived like a nobleman, and shall I now live like a poor man? Theodore, what thinkest thou? canst thou do so? I'll 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, farewell, I say all, but welcome eternity, thou art the onely thing I seek after, my soul 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 scholars, 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 own soul, when he was alone, and so welcomed eternity, and resolved to be a follower of Pachomius: so say I, do you in like manner, first retire yourselves, setting apart one whole day of fasting at least, and then, secondly, reason the matter with yourselves 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 bitterness, the fifth Let.  
THe fifth impediment is bitterness. 
5. Let is bitterness.  For as a rose of its quality is 
Galen l 7. simple. Medicam.  bitter: so Christ is somewhat bitter too, or seems to be so in regard, 1. of the law, whose bitterness 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 coming to Christ; but that must not discourage you, my dearly beloved: For as the bitterness is great first, and the troubles many, that such must taste of, who come to Christ: so the comforts and the sweetnesses to be found in Christ both here and hereafter are great, and many, yea, infinitely greater, and more then all your greatest and manifold discomforts can possibly be; for so saith the Apostle, 2 Cor. 1. 5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. See also, Esa. 7. 22. also, 1 Pet. 1. 8. and 2 Cor. 4. 17. Oh that you did but know what it is to be in Christ, and with Christ; and oh that you could but taste once and feel what some have felt and tasted, even that joy unspeakable and full of glory! For then you would never complain of any bitterness, that is in Christ, even as he that tastes and takes roses conserved with sugar, never complaineth of any bitterness, that he finds in the same roses, because their bitterness is taken away by the abundance of sugar which sweeteneth them: Nay, you would rather cry out( with Peter in Christs transfiguration) Lord, it is good for us to be here, Matth. 17. 4. and therefore I pray you consider what I say, and tell me no more of that bitterness which Christ himself will take away with the abundance of sugared comforts, whererewith he will oversweeten all your discomforts.   

SECT. 17.  
Of business, the sixth Let.  
6. THe last impediment is business: 
6. Impediment. business.  For as some worldly people are so busy and greedy still, as that they will afford themselves no time to provide or to gather roses to preserve them against a time of need: so there are not a few, who plunge themselves so deeply in a sea of businesses, as that they can never be at leisure to think seriously either on Christ himself, or on the gracious means whereby they should labour to get Christ; and hence it comes to pass, that they also go still without Christ. See Luke 14. 18. 19. how some that were invited to the foresaid great and blessed supper, put it off; one saith, I have bought a piece of ground, and I must needs go, mark, needs go, and see it, I pray thee have me excused, and another said, 
Vnde V●●sus V●●a, boves, uxor c●nam cl●us●re ●●calu, 〈…〉, cu●a, 〈…〉 ●l●us●●e 〈…〉 16. fo. 157.  I have bought five yoke of oxen, and I go to prove them, I pray thee have me excused, both are wholly for this world, and wholly taken up with the cares of this life; and therefore they cannot come to taste how sweet the Lord Christ is, who is the cheer provided for those that come to that most happy supper of the great God of heaven. Wherefore that the same may not befall you, do not you pretend business, saying, as once Antipater, King o● Macedon, said to one who 
〈…〉.  proffered him a treatise tending to happiness, I am not at leisure: so we are not nor can be at leisure to think on this matter. For lo I tender unto you such a subject and theme, as tendeth to everlasting happiness, and therefore you ought to be at leisure, and put off all business rather then Christ, who is that one most needful rose of Sharon, which you must prefer before a thousand worlds, were they all composed of the finest gold, and brimful with the richest orient pearls. I pray you think on it, that you may put yourselves indeed upon the use of those gracious means, which in great mercy the God of mercy hath by his unworthiest messenger made known unto you, for the getting of the Lord Jesus Christ, blessed for ever, putting aside all other employments whatsoever: For then, and not till then there is hope that so many words( spoken now, and heretofore) will not be as water split upon the ground, and as a sound vanishing in the ai●e; but rather that you will labour for Christ with all the might and strength you can.  
To it then, to it, my dear friends, 
2 Branch.  whom now it concerns in the second place to follow all these my persuasions: As I said at first, that as I must labour to remove the Lets now discovered by speaking and persuading: so you must pull them away by obeying. You have heard how blindness, blockishness, baseness, brutishness, business, bitterness, are the posts whereupon your tottering wils do stand; and you know how earnestly I have exhorted you all this while to pull them down, and that is all I can do; but now you must not think that all is done when I have done, No, No, but you must then begin to be most busy, when you neither hear nor see me at home in your closerts, as I  told you: you must think on this matter seriously, ponder all things understandingly, and labour to yield obedience in all things constionably, that so consequently you may carry away Christ for your labour most joyfully, having devolved and overcome all those unhappy Lets most blessedly; and therefore when you come home do not, as you were wont, call for meat, drink, work, company, sports, delights; but rather call upon your poor souls, to whom this word of exhortation is sent, and let them recount all that you have heard, and are able to recall, and so fall to the work which I provided for you at this time, that is, fall a pulling, and shaking; and see if by any means you may pull away these six posts or Lets, labouring as for life to see a difference between Christ* and 
{αβγδ}, or Recapitulation annexed to this final exhortation.  all earthly things whatsoever, by comparing one with the other, and to be seriously mindful of your latter end, and to be truly sensible of the odiousness of your most filthy sins, and to wean yourselves from your former brutishness, which you have too too much discovered by your most eager pursuit after sensual and brutish delights, who have hitherto kept you from Christ, and to cast of all business whatsoever for Christ his sake; and if you find this to be a task too heavy for you, then, as samson being minded to throw down the house in the which the Lords of the Philistines were, besides three thousand men and women, and finding himself too weak and unable for so great a work, prayed unto the Lord his God, and said, o Lord God, remember me, I pray thee, onely this once, o God, 
judge. 16. 27, 28, 29, 30.  that I may be at once avenged of the Philistines for my two eyes, and so took hold of the two middle pillars upon which the house stood, and on which it was born up the one with his right hand, and the other with his left, and bowed himself with all his might, and threw down the house, which fell upon the Lords, and upon all the people that were therein, and slay them? so pray ye unto the same God, saying, O Lord God, remember us this time, O God, that we may be able to pull down these six pillars or posts whereon our tottering wils do stand, that they may come down, and thereupon we may be fitted, as being dejected for the Lord Jesus Christ blessed for ever, and so lay hold on all the six posts or Lets, and pull them with all your might, and then see whether, if you be both earnest and constant in your endeavours, your wils and all these Lets will not come down? and whether all your lordly sins will not thereupon be even crushed, Like the Philistines by the mighty power of Christ, of whom samson was a type, there being no block in the way, to keep him from you, or you from him. The Lord strengthen you, that you may be able to go through this great and mighty work, which must bring you along to Christ, for Jesus Christ his sake, our alone most dear and glorious Redeemer, to whom be glory for ever. Amen. Rom. 11. 36.   

SECT. 18.  
An exhortation to Gods people to be more for Christ then ever they were.  
2. THis point may serve to incline 
2. This serveth to incline the wills of Gods people yet more to Christward.  the wills of Gods people:  

1. To be more for Christ then ever they were.  
2. To make more use of Christ then ever they did.   
For the first, I say they should be more for Christ then ever they were, manifesting so much;  

1. By a happy undervaluing of all earthly vanities in comparison of Christ.  
II. By a holy willingness to be with Christ.  
III. By a mighty care to keep Christ still.   
1. To begin with the first of these particulars, how willing should all Gods people be to prefer the Lord Christ before all things else here below, even as they would prefer roses before nettles, and thistles, and things of no value; for,  
1. Christ, being like a rose, will comfort us, John 14. 18. where as worldly riches, and honours, and pleasures will but vex and sting us, as you have formerly heard.  
2. Being like a rose, he is most 
1 Pet. 2. 6.  precious: For 
Rosa semper apud Rom●●es fuit in honore.  roses were ever highly esteemed; among the* Romans especially.  
3. Christ is a rose still: For he saith not I have been, but I the 
{αβγδ} Ego rosa ●h●ron.  rose of Sharon, 
Johnston Tha●●at. Not p 115.  indefinitely, and remarkably, not nominating any time past, present, or to come, to show that he is not a rose for a time onely, as other fading roses are, though in many other respects he be like a rose, No, but that he is a rose still, faire still, precious still, fresh still, even the immortal and everliving God, Alpha and Omega, the first and the last, Rev. 1.  
True it is, that this sweet rose once withered a little, when Christ died, but it was onely for a little while, and according to his human nature, that he died; for his divine nature could not possibly suffer, or die, being immortal, 1 Tim. 1. 17. and his human nature rose again likewise the third day, 1 Cor. 15. 4. Like a true Phoenix, which burneth himself to ashes, and so death, and revives again wholly the third day, and then return to his own place, as 
Epiph physiol. c. 11. de phenice. Mentionem faciunt hujus avis Tertullianus quoque, Ambrosius, Cyrillus, Artemidorus,& alij.  Epiphanius records it.  
Thus Christ for his part is a rose still durable and permanent, seeing he ever liveth, Heb. 7. 25. but all earthly things else are fading, vanishing, mutable. I'll instance in a man that swims in honour, wealth, and pleasures, and flourishes, like a rose for a time.  
There is one who writes of a famous Physician of Cracaw, that he did so 
Silicet magni nominis apud Cracovienses Medicus erat, qui adeo el●ganter apparabat cinerem ex omnibus plantae partibus, ut omnes carum scitè conservaret spiritu● Cinis, ad mola vasculo candela aliquanto inca lescens apertae rosae emittebat speciem, quam sensim cr●scere, veg●tari, ac formam penitus caulis foliorum, ac geminae d●nique floridae rosae umbram exprimere tandem explicatissimam rosam producere intueri licebat, redibat in pulverem igne remolo. Rosenberg. Rhodolog. cap ult.  artificially apt and fit ashes of all the parts of a rose plant, as that he did preserve the spirits thereof; insomuch as that, when he did bring near it a candle and heat it, one might see the form of a perfect rose, which afterward returned again to dust, when the fire and heat was removed. Thus he: whether his relation be true or false I know not; but this I am sure of, that however man, being raised of the dust, and warmed with a living soul, may make a faire show, and seem to be like a rose in his flourishing estate, if God do but blow out his candle, and take away that heat which must preserve his natural life, he return to dust, from the which he is taken, and then all his thoughts perish, his pleasures perish, his faire lineaments perish, his honour likewise and glory doth perish, and all his goods vanish; for he carrieth nothing with him but a winding sheet of all his abundance. See Esa. 40. 6. All flesh is grass, and all the goodliness thereof as the flowers of the field. The grass withereth, the flower fadeth, because the spirit of the Lord floweth upon it.  
Wherefore let us look upon all earthly Paradises with a most disdainful eye, and scornful countenance, and trample under with the feet of a holy contempt all sublunary fading, and flowery prosperity, Like that mystical woman, Rev. 12. 1. and let the Lord Jesus Christ be alone exalted, and mounted in our truly believing hearts. Let him reign there, and sit upon his Throne as King, and have the pre-eminence as our dread and sovereign Lord, whose glorious excellency, ravishing beauty, and inexplicable delightfulness doth more then infinitely transcend the utmost and height of all earthly felicities, raised above the highest possibility by the most inventive and strongest imagination of any mere human brain, and extended to the very last end of the world, or that length of time you can imagine.  
2. Be more willing then ever you were to be with Christ.  

1. Here.  
2. Hereafter.   
1 Here, seeing he is thus like a rose, and therefore 
Rosa quip p●ae caeteris floribus colore d●lectat, odour recreat,& sapere comfortat d●lectat in visu, recreat in ●lfact●,& comfortat in g●stu. Durand Ratio● div. office. l. 6. p. 121.  most faire, most sweet, most pleasant; for the rose delights us more then any flower* saith Durand, by its colour, and recreates us more by its odour, and comforteth us more by its taste. I am sure you will grant, that if a woman were joined by matrimonial copulation to a husband, as faire as Absalom, and as pleasant as Ionatham, she should not desire to go abroad among other men for content; but rather keep home and satiate herself with that passing delight, which she may take in so sweet a companion, nay, should even infinitely long to be where he is, rather then any where else.  
Well, Christ Jesus to whom all you, who are Gods people, are most blessedly united, and married in a mystical and ineffable manner, is fairer then Absalom, pleasanter then jonathan: For he is like a rose, yea, he passes any rose, as I noted formerly. For fairness and pleasantness, being the author of that fairness and sweetness, which is in all roses created, and therefore I said but now that he is most faire. And should ye not then desire to be with Christ rather then any where and with any creature else? nay, should ye not even be restless as long as you be out of his blessed sight, and sweetest company? and should ye not even be in pain, and regardless of all things else, if therein you cannot meet with your dear love Christ? Remember Asaph, who could say for his part, whom have I in heaven but thee? and there is none upon earth that I 
Psal. 7. 25.  desire besides thee? or* with thee, that is, like thee, or as much as thee, as if thou alone wert not my all-sufficient husband, to content me, but that I must needs associate myself with others, that they may satisfy me, No, No. Thou Lord art unto me all in all, sweeter then a thousand other friends, and ten thousand companions; If I may but enjoy thee, I have enough; and if I should miss thee, there is no friend, no company, no conference, no place that would or could please me; so sweet 
Bernard su●e Cant. se ●n. 15. mi●i, so. 125.  S. Bernard could say the like, all the meat of the very soul is but unsavoury, if Christ be not in it: if thou writ unto me, thy writing delights me not, if I cannot read ●esus in it; if thou dispute or talk and confer with me, thy discourse cannot please me, unless Jesus do sound in mine ears; Thus he, even in those dark and misty dayes of ignorance and blindness, in the which he lived( near 400 yeers before the Reformation) 
Floruit enim circa initium duodecim i● saeculi post Christum natum.  and should not you living and flourishing under the brightest Sun-shine of Christs glorious Gospel be as much for Christ?  
You will say unto me, where would you have us then to desire and to seek to be with Christ, seeing you do so charge us? Christ you know is in heaven, and you would have us to be willing to be with him here.  
For answer whereunto I say first, that Christ is not like unto that rose of gold, which the Pope of Rome sheweth upon a Lords day in the Lent onely in Rome, which his 
Durand. Ration. div. affic. l. 6. fo. 121.  flatterers hold to typify the new Jerusalem, No, he is not onely in one place even in heaven, which is his proper place, though his human nature be there bodily, but he is also to be seen and to be met with here below, as he is God, showing himself graciously present in his own ordinances, and in the hearts and meetings of his people. See Matth. 18. 20. When two or three be gathered together in my name, there I am in the midst of them, and joh. 17. 20. At that day you shall know that I am in my father, and you in me, and I in you.  
Thus generally.  
More particularly I answer;  
Be willing therefore to meet him and to be with him.  
1. In the word preached in the house of God, which is like the pleasant field of Sharon, where the sun shineth most warm and faire, so as that there you cannot miss the Lord Jesus Christ, that sweetest Rose, who hath obliged himself by promise to be there even as in Sharon field properly so called, which lieth most pleasantly under the warmest Sun-shine one might not want a goodly Rose springing out of that prosperous earth in Solomons dayes, and when the time of the year did serve. Wherefore as the little Bee loves to fly about those gardens and places which are full of Roses, as being a 
Plin. Natur hist l 2●. c. 12.  lover of Roses, so do ye love and like the house of God, whereas in a Rose garden you may be sure to find Christ that sweet Rose of Sharon.  
2. Be willing to be with him, at and in the mysterious administration and participation of the blessed Sacrament of his sacred Supper. For there also you cannot but meet him, yea, see him with the eyes of faith, as bleeding for your sins, and being all read, as it were, like a Rose, with bleeding, in regard of that precious blood which once he  shed for your immortal souls, when he died for your transgressions, and which then you do savingly and seasonably remember to have been so powred forth, as the wine is powred out, when you feast and feed your souls with that celestial and mystical food, which is there provided for you; nay you may even there embrace the Lord Jesus Christ in your arms, the arms I mean of faith, as that good old Simeon, held him in the arms of his body, being ready even to sing with him, for joy the same Cygnean caution, or song, which he sang, saying; Lord now lettest thou thy servant depart( home) in pierce according to thy word; for mine eyes have seen thy salvation, Luk. 2. 29, 30. Thus he, and you may add; for our eyes of faith have now seen that sweetest Rose of Sharon, our eyes have seen his precious blood, as it were, as read as a Rose, and our souls have tasted how sweet the Lord is, even sweeter then sugared roses, and the sweetest honey; oh how good, how good, and gracious is he? and how infinite are his tender mercies, and his sweetest comforts past finding the like?  
3. Be willing to be with Christ in prayer, talking and conferring with him, as freely and frequently and familiarly as a Bride with her bridegroom, and as 
Zosimas, relicto Arc●sil●o, solus ad cubiculii propere ●ccu●●it▪ in quo D●um fami●●●iter comp●●l●t &c. 〈…〉 h●st. eccles. l. 4 c. 7.  Zosimas, and Latimer that blessed martyr, and worthy Bishop did, who prayed( as Mr. fox reporteth it, of him) as if he had seen God face to face in a most sweet and familiar manner, so let your believing hearts also even mount up and ascend into heaven itself, where Christ is at the right hand of God, that Christ may again descend in and with your hearts in a most sweet and inexplicable manner, returning most comfortable and heart-reviving answers, to your most gracious and heart-breaking desires, as you may see, Cant. 5. 1. I am come into my garden( meaning the Church and every 
Cant. 4. 12. I●●●●tum di●●ct●s v●nit, quando Christ●s mentes visi●●at. Gr●gor. in ●oc.  believing soul which is his most delicious paradise) my Sister, my Spouse, as if he should say, it was thy hearty desire, o my dear Spouse, that I should come into this pleasant garden; for thou saidst let my beloved come into his garden, Cant. 4. 16. and now lo here I am to answer the longing expectation of thy blessed soul, which doth even pant and thirst after me, who am the health of thy countenance and thy God, Psal. 42. 1. 2. 11. My company thou dost affect, I see, and it is most sweet unto thee, and therefore my company thou shalt have, here I am to be with thee, as thou didst desire me: for as thou takest delight in me, so do I take delight in thee, and as my voice is sweet to thee, so thine is sweet to me, Cant. 2. 14. and as I am like a rose in thy sight, most amiable and most faire, so art thou like a garden of flowers most pleasant and most fragrant in my sight, Cant. 4. 12. and as the unexpressible and sweetest comforts of my spirit which are my fruit, that I bring with me, do marvelously please thee, so do thy most 
Cant. 4. 16.  pleasant fruits, which are the 
Vel bona opera Psellus in Cant. 4. 16.  graces of my spirit, whom I find in thee, when I come unto thee, please me, and therefore behold, here I am to enjoy thee, who dost so earnestly and ardently long to be with me.  
4. Be willing to be with Christ by reading much and often in the book of God, which is like a most pleasant 
Irenaeus adversus haeres. Valent. l. 5.  paradise( as Irenaeus aptly resembles it) in the which the Lord Jesus Christ doth flourish, as a Rose in Sharon field, showing himself thorough the very thorns of the most pricking and piercing Law of God, but especially thorough the green and reviving leaves of the soul-solacing Gospel, and so consequently throughout the whole book of God, whereof that Princely preacher, the 
Ph●l●p Camerar in vita come. Anhalt.  Prince of Anhalt was wont to say; what else is the whole Scripture, but swaddling clothes of the child Jesus, he being to be found almost in every page., in every verse, and line, so as that the 
Col. 3. 16.  Apostle might well term the whole word of God, the word of Christ, because he is the matter of the whole, and the contents of all the Bible, 
Ideo enim Moses po●u●t aeneum serpentem non inc●● gruè ●st●nd●ns, quod lex Christum prophetavit. Beda in Num 21.  shadowed in the Law, shewed in the Gospel, which caused 
August. in Psal▪ 49. 5.  St. Austine to say most aptly, unam vocem habent dvo testamenta, The word of the Lord contains nothing but the word, which is the Lord.  
5. Be willing to be with Christ in the reading of such good books as were written by good men of Christ. For we must not think that the Pope of Rome onely is authorised to show Christ by a rose of gold unto the people, as his 
Romanus vero pontifex successor utique Petriet vicarius Iesu Christ● hunc florem fidelibus populis demonstrat. Durand. Rat. l. 6. fo. 112.  flatterers do make him believe. No, but every faithful Minister of Christ may show him forth in the best manner he can, though he be not able to do it in golden lines and phrases, and therefore divers able men have done their best to show Christ both by speaking and by writing unto the people of God, whose most excellent treatises are to be found extant as so many delightful rosaries or rose-gardens, wherein Jesus Christ is most sweetly set forth, and flourishes like a rose, faire and pleasant: so as that ye may do well to fetch a walk in them now and then, to recreate your wearied minds with the sight and smell of so fragrant and faire a flower, and to manifest that ardent and longing desire to be with Christ, which ought to be in every one of you.  
6. Be willing to be with Christ in the people of God, who also are as a most delicious garden, Cant. 4. 12. In the which this faire rose doth show himself most graciously by their sweet and savoury speeches, and fairest carriage, emblematizing and representing in a most fit and proportionable degree that most admirable and ravishing pleasantness, amiableness, and fairness which is in Christ himself the rose of Sharon. See Gal. 2, 20. Psal. 16. 3.  
2. Be willing to be with Christ in heaven hereafter, and not so unwilling to depart this frail life, as many are: For so you shall mount up with Elias, though not in a chariot of fire, yet upon the wings or arms of Angels into the very bosom▪ as it were of Christ, that fairest rose of Sharon, assoon as your earthly tabernacles are dissolved, and unsouled by death, you go then to behold and to see his glorious beauty and to enjoy his sweetest society through all eternity.  

Socrates prosi●●t●rse libent●r mori●ur●m ut poss●● vid●●e ●ll●s 〈…〉 ve●●rum h●●o●●, inter 〈◇〉 sit Or●●●●us, H 〈…〉, H 〈…〉 &c q●●d nos si 〈…〉 Non 〈…〉; illos: so 〈…〉 tus prophetarum Christum ipsum in s●a gloria. A●c●. pro●●. de Mo●●● p 410.  Socrates did profess once, that he for his part was most willing to die, that he might see those companies and assemblies of those ancient heroical personages, Orpheus namely, Hesiodus, Homer, &c. and should not you Christians that are espoused to Christ, be infinitely more desirous to go hence upon the summons of death, that you might enjoy the beatifical and most glorious vision of Jesus Christ, your celestial bridegroom, that sweetest and fairest rose of Sharon, blessed for ever? should ye not even echo forth as it were the same words which once issued from the blessed soul of that holy Apostle, Phil. 1. 23. answering him and saying; we also have a desire to depart, and to be with Christ, which is far better.  
3. Be persuaded likewise to manifest it, that you make more of Christ then ever you did, seeing he is so faire and so useful, and so desirable a rose; by a mighty care to keep him still, as we keep and conserve roses over year, in glasses and vessels of earth: so be careful I say, to conserve Christ, that sweetest rose of Sharon, not onely over year but every year, and every day of your whole race, till your very last gasp.  
If you ask me how and where would you have us to keep him?  
I answer: In the vessels of your hearts, and within the compass of your minds, striving to think upon him continually, even as a spouse upon her best beloved, and as 
Val Max.  Artemisia did ever carry in her mind her dear deceased husband Mauseolus, mingling her very drink with his ashes: so do you bear Christ in mind, who is your best beloved, and mingle or bestraw all your meat and drink, and words and works with his sweetest remembrance, even as the ancient 
R●manis ●●l a 〈…〉 in sp●rgere mo●●a● 〈…〉 thou 〈…〉 not. p 215  romans did bestraw their meat with roses, nay, come you must promise him so much, before ye depart in the words of his spouse 
Cant. 1. 4. : We will remember thy love more then wine.  
2. Keep him not onely by way of a holy and perpetual recordation and mindfulnesse of him, but also by an extraordinary care to preserve and to enjoy the comfortable sense and feeling of his gracious presence in your blessed souls, imitating his faire spouse in the Canticles, who when he had him, would not let him go, chap. 3. 4.  
You will say unto me, how can we keep him if he will be gone?  
I answer: as you conserve roses with sugar, so you may keep him a long time with  
1. sugared and sweet thoughts of God, and him, and his word, and saints, &c. abandoning other vain and worldly cogitations: For then we make, as it were, our minds his 
Salomoni ergo( vel Christo) lectulum facimus, eum amundi solicitudinibus omnino cessamus, dum in solo desiderio Christi l●benter pausan●us, eique, ut nobiscum paus●t cor abomni terrena cup●ditate mundamus, Greg. in Cant. 3. 7.  bed, whereon he is then pleased to rest, Cant. 3. 7.  
2. With sweet and gracious speeches and communications, if you have a care to bridle your tongues, and to refrain your lips from bitter words, and unprofitable discourses; and contrarily, to sugar the conceptions of your minds with sweet and savoury expressions, tending to the glory of God, and to the edification of others; For with such communcication God is well pleased. See Luke 24. 15.  
3. With sweet and gracious works, which are even able to attract him, and to draw him towards you after he hath been( in regard of his sense and feeling) absent from you; for so he saith to his faire Spouse, I am come into my garden, &c. meaning the believing soul, Cant. 5. 1. after she had desired him to give her a gracious visit, saying, Let my beloved come into his garden, and eat of his pleasant fruits, that is, let him please and delight himself with these precious graces, and glorious works, which himself hath wrought by his holy spirit, as I noted formerly, that this is the meaning of that excellent 
Gregor. in loc Psellus in loc.  place, as both Gregory and Psellus in their annotations affirm.   

SECT. 19.  
Christ should be used much.  
2. BE willing also to make more use of Christ then ever you did yet, seeing that now you understand how that he is most like unto a rose, whose usefulness and medicinallnesse Petrus Andre. Matthiolus a Physician so extolleth and setteth forth in his Commentaries on the 1. Book of Dioscorides the 112. Chapter, as that I for my part must not think that I shall be able to magnify them more then he did, and therefore Ile here set down his own words( which formerly I have cited in the margin) Certainly, saith he, roses are much to be magnified, and to be had in high esteem, because they serve not onely for an ornament to beautify our gardens, and are most delightful to the eye, but also because they be used in the most excellent medicines, whereby the life of man is succoured. Thus he, and therefore how may we extol and magnify, say I, the Lord Jesus Christ, that most admirable Rose of Sharon, which must needs be more then infinitely more medicinal, being the Creator, then all roses created. Make use of him therefore, as men make use of roses in such cases as these.   

SECT. 20.  
Christ is to be made use of in 25. Cases.  
1. WHen you be overcome with choler and anger, or else find yourselves prove 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. supper Cant Serm. 15.  Christ is able to purge out your anger, and better too, for himself is most meek, Matth. 11. 29. and therefore as it is the nature of contraries to expel one another, so Christ, being most meek, must needs be able to expel your wrath, even then when you are apt to be most angry, if you make use of him aptly, that is, in such a sort and manner, as is to be shewed hereafter.  
2. When you be apt and prove to hate any man, which is more then to be angry onely 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 flux, so Christ is able to stop this bloody sin, which runs parallel with the bloody crime of murder, in the sight and Judgement of God, as it is written, 1 John 3. 15. Whosoever hateth his brother is a murderer. 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 John 4. 16. God is love, and therefore by the same rule of contraries, he must needs be able to cast out hatred also, which is contrary to love.  
3. When you be pestered with that 
Invidentis diabolicum vitium est. Aug. de disc. Christ. tom. 9 mihi. p. 914 Est diaboli inventum Basil. de Invidia, mihi, p. 173.  diabolical sin of envy: for as 
William Langham in his garden of health, p. 538.  Roses preserve from rottenness, so Christ is able to keep you from that rotten sin also, as we may call it, because it 
Prov. 14 30.  causeth rottenness that it may not 
Nihil ita livaris vulnussanat sicut nomea Iesu. Bern. Serm. 15 supper Cant.  reign; for who ever did show himself more opposite to that soul-wasting sin, 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. John 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 sin, which is so opposite to his own nature.  
4. When you are troubled with the most detestable sin of Pride, being strongly tempted to be proud of your wealth, or gifts, and spiritual 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 useful against that swelling sin, being himself most humble, Matth. 11. 29. and therefore, as contrary to pride, is also able to expel it in any of his faithful members, that is, or shall be infected with it.  
5. When you feel the scorching heat of concupiscence, and know not how to free yourselves of it, then also go to Christ for help, and make use of him. For as Roses do cool and take away 
Petr. Andr. Matthiol. in Diosco. l. 1. c. 112.  inflammations, so 
Nihil ita extinguit libidinis flam mam sicut Iesus. Bernard.  Christ can quickly alloy that flaming heat of original concupiscence, which doth so molest his own believing members, as they be partly flesh, now and then as that it maketh them cry out with Paul, who, as 
Apud Dionys. Carthus. in Loc. differing somewhat from others, who take it to have been pride, as Erasm. in mill 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 uncleanness, 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 onely sovereign antidote against the same.  
6. When the eyes of your mindes grow somewhat dim, and you cannot, or do not see so well as you were wont the foulness of sin, and fairness of Christ and grace, then also make use of Christ in that case. For as 
William Langh. p. 539.  Roses are good for the cleared and curing of the eyes of the body, so Christ is able to clear the eyes of the soul, so as that you shall see far clearer and better then ever did 
Lynceus tam certa acje luminum 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 enlightened eyes of your mindes Christ himself in heaven, which is more then 
For Mathematicians by their computations find 74703180 miles distance between the 8. orb onely and the earth, as for the highest heaven, that is transcendently higher again, even so high, as that it may be called the height itself, or heights. {αβγδ}, joh 11. 8.  infinitely farther, even as Abraham saw him and his day by faith, before ever he was born, joh. 8. 56. and with the same eyes of an illuminated mind, you may see even the least sins, and such as by others are scarce perceivable; see Revel. 3. 18. I counsel thee to buy of me, &c and anoint thine eyes with eye salue] 
Collyrium est propriae fragilitatis agnitio, s●ique abjectio& humiliatio. Gagneus in Loc.  that is, with the knowledge of thine own frailty and sinfulness that thou mayst see] that is, mayest see how poor, how wretched, how naked, how odious, how sinful a creature thou art; therefore 
Subaudi e●●e ex and. Idem ib.  buy of me this eye salue: for so much is to be understood, as interpreters here have well noted it. 
Evagrius 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 believed, 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. John in this canonical Book of the sacred Scriptures,( which is infinitely to be preferred before Evagrius his ecclesiastical 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 sinfulness more clearly then you do.  
7. When you can hardly keep in boasting, and detracting, or any other rotten stuff, that it may not break 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. simple. Medicament.  astringent and binding, so Christ by his nature is binding also, being clean contrary to such boasting and reviling, as you may guess by his humility, mat. 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 break forth by the tongue, nor be predominant in the heart, if you do but make use of him, as you ought, and are to be shewed hereafter.  
8. When you can hardly retain any thing that is good, being oblivious and forgetful, go to Christ. For as Roses are able to 
Folia Rosae retentricem facultatem corroborant. Matthiolus in Diosco. l. 1. c. 112.  corroborated the retentive faculty 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 writ his Law in your very hearts, as he hath promised, Ierem. 31. 33. Wherefore make use of him.  
9. When you begin to nauseate and to loathe his word, as the Children of Israel did loathe even Manna, which came down from heaven, John 6. 32. for as Roses do stop and cure the loathing of meat, if we may believe 
Plin. Natural. hist. l. 21. c. 19.  Plinie, so Christ can quickly cure the nauseating of his word, which is the epidemical disease of our age, yea, thousand times better. For he is Manna himself, and the word itself; 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 loathe his word, which is also most sweet, by reason of him, as meat and drink is sweet, if sugar be in it, by reason of the sugar, which is in it, Psal. 19. 10. Therefore take him.  
10. 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 breaths after the water brooks, 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 dear Spouse would not have prayed him so, as she did, to draw her, that she might run after him( Can. 1. 4.) if he were not able to take away all shortness of breath, and to enlarge the heart, that one may 
cvi 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 hardness 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 mollify those parts that are hard, as 
Conserves of Roses mollify those parts, which are hard, yea help break the ston. Will. Langham in his garden of health, p. 534. cvi fons fort siccatus lachrymarum invocato Jesu non fluxit uberior. Bernard.  one writes of it, so Christ can take away the very heart of ston, as he hath promised being God, Eze. 36. 26. hence Bernard what hardness of heart was ever able to stand before Jesus.  
12. When you are troubled with Melancholy, and distrustful thoughts, go to Christ in that case also. For as Roses have a faculty, as 
Thomas Hill in his Art of Gard. p. 88.  they writ to expel melancholy, so hath 
cvi in adversis diffidenti, jam jamque deficienti si nomen adjutorii sonuit defuit fortitudo. Bernard.  Christ a most singular faculty to cast out and dispel all those pensive and perplexed onceits, which do so torture many of his believing members. For he hath said, I will never leave thee nor forsake thee, Heb. 13. josh. 1. 5. which words of his, being spoken home to the heart of a distrustful 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 darkness, as when he said, let there be light, Gen. 1. 3.  
13. When your hearts are not very stable, go to Christ for stability. For as Roses if Plinie 
Plin. Nat. hist lib. 25.  may be credited, confirm the tottering teeth in ones mouth, so he is able to confirm 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, mark in Christ, who therefore is aptly resembled to a rock, which firmly bears that edisice, which is built on it, 
Aug retract l. c. 21.  Matth. 16. 10.  
14. In a word, when any sinful motion or evil humour doth arise in your hearts, then make hast to make use of Christ, who is able to purge it out, as Roses have a faculty to purge the heart, so as that they suffer not any corruption to remain in it, if we may give credit to that, which 
The syrup of Roses suffereth no corruption to remain in the heart Willi. Langh. p. 537.  one writes of the same, nay 
Siquidem cum nom●no jesum hominem mihi propon● milem,& humilem cord, benignum, sobrium, castum misericordem, &c. cundemque ipsum Deum omnip tentem, qui me& exemplo sanct& roboret adjutorio. Vnde concludit, quod ●omen Iesu totius indecoris sugat pruriginem. Bernard. Serm. 15. supper Cant.  much more. For so saith the Apostle, whom we may certainly believe, Hebr. 9. 14. How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?  
15. If you say, what if one do yield 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 
Plin. Nat. hist. l. 25. c. 2.  root of a field rose is able to take away the venom 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 fiery Serpents, did heal and cure the same, joh. 3. 14, 15, 16. As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up,( who, as b one notes by the way, by reason of his everlasting deity, I add, and by reason of the long-lasting virtue of his death, to deliver us from death, notwithstanding sin, which ever cleaves unto us, is most aptly set forth by a serpent of brass, which is the more durable mettall) that whosoever believeth in him, should not perish but have everlasting life; unto this most excellent passage( of which more is to be said hereafter) we may annex that in 1 John 1. 1, 2. My little children, these things writ I unto you, that ye sin not. And if any man sin, we have an Advocate with the father, Iesus 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 poor sinners, who cannot pled for themselves, may pled 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. juris Prud. l. 2. c. 30  civill law, women& children that cannot defend themselves, are to pled their case by a Procurator or Advocate, whereas others may pled themselves.  
So that one may as much encourage you to go to Christ, notwithstanding those sins into which through infirmity you fall, as 
Caranza in summa council. mihi. p. 28 1.  those 227. fathers, which met in Trullo, under the Emperour Iustiman( to add Canons unto the sixth general counsel of Constantinople, which made none) do 
Liccat omni Christiano monasterium ingred●, &c. in quocunque crimine deprehensus fuerit: salvator enim noster Deus inquit. Eum qui ad me venit non ejiciam foras Canon 43. Conc. 6. Const. sic dicti.  animate and allow even criminal persons and notorious malefactors to enter into a Monastery: yea more, then they, seeing the word of God itself, as I shewed but now, maketh for such an encouragement, whereas they can bring no proof 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 cloister, 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 far enough from Christ, wherefore I say one may more safely animate poor sinners, that sin out of weakness, to go to Christ himself rather then into a cloister, which cannot save them, as Christ can.  
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 himself to a Rose, to show, 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 remedy and cure the Palpitation and trembling of your hearts, as being greater then your hearts, as it is written, 1 John 3. 20. and near at hand to justify 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 echo 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 ask me, what if we can find 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 quietness, and calmness at last, as the 
Quiescere. Cujus( scilicet Christi) figura erat Noah, quem ubi pater ejus g●nitum vidisset juxta prophetiam imponebat ei nomen Noe, dicens; his quietos nos faciet ex peccatis nostris, &c. Noe vero à peccato quie tos non f●c●t, said 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 proof hereof, Matth. 11. 28. where Christ himself, like a true 
{αβγδ}  Noah, so called from rest, doth most lovingly promise you rest, saying, Come unto me all you that travel, and are heavy laden, and I will give you rest, mark but these words, and see, how Christ himself answers you in this case; you say, what if we can find 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, restless, easeless, and dejected souls, and such I promise rest, which they want, and 
Fecisti 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.  
18. When you perceive yourselves to be entering into a spiritual consumption, so as that you do not as in times past abound in good works, but rather pray less, red less, meditate less, and give less then you did, then also go with all speed to Christ, who can and must cure this consumption of the soul▪ as 
For the Consumption make a confection with the flowers of Borage& Roses with aromatical 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 John 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 far 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 palms in vite mansenit& de radice vixerit quantum-libet fructum à semetipso non potest far. Aug. in Loc.  if therefore you would not fall back, as some do, then be careful to suck what efficacy and virtue you can from Christ, as the branch from the Vine, and so making use of that true Vine, and most medicinal Rose of Sharon, prevent a dangerous consumption.  
19. When you find yourselves dead and much less, 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 office l. 6. fol. 159.  Judicious Writers is held to be that good Samaritan, which, as himself speaks, Puts wine and oil, that is, the 
Dr▪ Boys in his Works, p. 477.  Law and Gospel in the wounds of a poor traveling soul, that is fallen among such thieves, as the devil, the world, and the flesh are, to revive the same, 
* Ambr. ib.  when it is half dead, Luke 10. 30. 33, 34.  
20. Again, when you be so a thirst after more righteousness, as that nothing can satisfy you, then run to Christ likewise, who being like a Rose is also able to quench your spiritual thirst, even as other 
William Laugh. p. 539.  Roses are able to quench your corporal, For so he saith himself, Matth. 5. 6. Blessed are they that hunger and thirst after righteousness, meaning both himself, as our righteousness: 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 natural thirst, 
Nihil ita temperat sitim avaritiae, sicut nomen Iesu. Bern ibid.  so Christ is able to quench this sinful thirsting after these things, for so he saith, joh. 4. 14. Whosoever drinketh of the water, shall never thirst, meaning the 
Cyril l. 2. in joh. 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 transitory 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 streams of earthly riches, to quench his thirst. For thus a most judicious ancient 
Etenim 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 streams of grace, which flow from his blessed Spirit, he shall thirst no more.  
21. Is God angry with you, and do all his waves and billows go over you, and are ye almost overwhelmed with the fierceness of his wrath, and doth his fury even burn within you, like fire? then, o then, make hast 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 pacify the provoked wrath and fury of God; It was the foolish pride of that roman 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 read Sea of his fathers wrath, and changed our present night of ignorance& sadness, and future of torment into the eternal 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 trodden the winepress 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 fear of the Lord, and for the glory of his majesty; when he is angry, and there hid yourselves, making what use you can of Christ, and labouring to be found in Christ, and to have Christ ever in your mind, till the indignation be over past, Esa. 2. 10. and Chap. 26. vers. 20.  
22. Moreover, are you deprived of your dearest friends, goodly children, or loving parents? or hath any of you been bereaved of a kind 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 son, a father, or mother, or brother, or friend, Matth. 12. 50. and so consequently to exhilarate and to cheer you up as a Rose; whose 
Roses do rejoice the blood, Tho. Hill, in his Art of gardening. p. 88.  property it is to be exhilarative.  
23. Again, though you do not feel the wrath of God in your souls, yet if you be but comfortless 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 sorrowful souls, as Roses are able to 
William Langh. p. 533.  comfort the head and heart of a man, when he is weak. For so he saith, joh. 14. 18. I will not leave you comfortless, 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 show how ready he is to come and to comfort us, whensoever we are sad and comfortless; wherefore I conclude with sweet St. 
Tristatur aliquis nostrum, veniat in cor Jesus. Bern. Serm. 15. supper Cant.  Bernard, is any man sad? Let Christs sweetest name Jesus, I add, and this precious promise come into his heart, and mind, 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 comfortableness 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 persuasion.  
24. Are you sick and weak in body, and like to die? then, o 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 heal all diseases, as he is not onely man but also God all-powerful, Psal. 103. 3.  
It is Christ and none but Christ, that can then strengthen us, when natural strength faileth, as it is written, Esa. 40. 29. He giveth power to the faint, and to them that have no might, he increaseth 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 thorough the valley of the shadow of death I will fear none ill: for thou, namely* Christ, art with me, thy 
Aug. in Loc.  rod and thy staff they comfort me. Thou preparest a table, or feast, for my poor 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 physic, nor Physicians can keep us from death. For so he saith, joh. 6. 49. 50. Your fathers did eat Manna in the wilderness 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. george. Cassander in app●nd ad opusc johan. 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 advice and persuade 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 myself in that which I must say by and by touching the form and manner of making use of Christ, and therefore let that suffice, which I have already spoken.  
25. Finally, my brethren, if your faith be weak, either then when you be weak and sick, or at any other time then, o then, be sure to go to Christ, who, being like a Rose, is as able to corroborated your faith in the heart, as Roses are able to 
Rosarum succus cor corroborat. Mattbiol. in Diosco l. 1. c. 112.  strengthen the heart itself, yea, much more. For he is the author of the Roses themselves, and of the heart itself, 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 virtue, but such as is derived onely from him, who is omnipotency itself, and therefore you may note, how his own disciples finding their faith to be but infirm and weak, did repair 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 help themselves in it, saying, Luk. 17. 5. Lord increase our faith.   

SECT. 21.  
Eight Rules to observed in the taking of Christ.  
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 show us next the manner after which we are to make use of Christ in all these cases.  
I answer. So I will by Gods help. For I know full well, that as the Physician▪ prescribing a general medicine to a patient, can do him no good at all, unless he tell him, with all, how he must take it, so I shall profit you but little by my former persuasion; unless I inform you touching the form and manner of taking Christ, as the onely sovereign medicine appointed appointed of God, for the good of your poor and sin-sick souls.  
Take therefore and observe these following physical Rules for your instruction, which God bless unto you.  
1. As it is requisite, that before men take bodily physic, 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 medicinal Rose for the health and good of your souls. For do but note the promises, which he hath made, and you shall find that they are made not to all promiscuously, but onely 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; mark they shall be comforted, if they be such as mourn, and therfore you must be fitted for Christ, I say, if you will comfortably take him.  
You will say unto me, How would you have us to be fitted for Christ.  
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, void of allowed pride, and arrogancy.  
Now there are three several 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 physic, either sacramentally, or spiritually onely, then let him examine himself first, and that touching these six things:  
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.  
2. Whether he be in the faith or no, 2 Corinth. 13. 5.  
3. Whether he be in love with Christ, and with man, but especially with all the members of Christ, rich and poor, yea, or no. For that is chiefly required, John 21. 17. 1 Cor. 16. 22. 1 joh. 4. 11.  
4. Whether he doth not find 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 poor Publican, Luk. 18. 13. and here let a man ripp up his whole life, as much as he can for the present, that he may be humbled, Lament. 3. 40.  
5. Whether he do allow of that mass of corruption or no, Rom. 7. 15. 20.  
6. And whether it be his chiefest care to serve God in true holinesse and righteousness 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 sixth, as is to be seen, Gal. 5. 6. Act. 15. 9. Act. 26. 18. But the fourth serves onely as a glass, that we may not be proud; but humble and lowly in ourselves, as seeing no cause wherefore we should exalt ourselves, 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 apprehended him, and to lay hold on him, in the Sacrament especially, they may justly fear that the Lord will even cut them off, as the 
Invenio praeterea& concham praevisa manu apprehensura se utpote suas operiluram divitias, seize comprimere, inimicam quoque manum, si fort comprehenderit, amputare, &c. Francisc. Ruens de Gemmis l. 2. c. 13.  oyster or shell wherein the orient pearl is hide; 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 ask me, how you may know that you have examined yourselves sufficiently?  
I answer.( With Gerson) that a man is to adhibit so much diligence herein 
* Tantum diligentiam debet facere in Examinatione conscientiae recogitantis praeterita peccata, quantam 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 add 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?  
I answer( With Gabriel Biel that most learned and profound Doctor in the schools) if you omit and pass by nothing voluntarily, and if oblivion and forgetfulness please you not, but it be your hearty desire rather, that your memories may be so illuminated, 
* Si non placet oblivio, said magis d●sider●t ad omnium peccatorum saorum illuminari memoriam. Si nihil voluntary 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 add, and to come to the true knowledge of yourselves and of your estates. For so in like manner, you would be loathe to forget or to neglect any thing in a weighty and important earthly business, 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 deceitful negligence is that which God condemneth, because it is voluntary, jer. 48. 10. Cursed is he that doth the work of the Lord negligently, and deceitfully. For the 
{αβγδ}  Hebrew signifieth both.  
A Corollary. Let me mustard-seed but a necessary Corollary, and then I have done with this important matter of examination; That it may appear that you do not willingly omit any thing necessary, but rather use all means to come to the knowledge of your sins, see that you search yourselves so diligently, as that ye neglect not seriously to pass in your search through all the ten Commandements, being assisted by one good Writer or other( as Mr. Dod, Dr. Maior, Mr. Scudder, or some other on the Commandements. For this kind of examination is held also by 
Perkins in his Cases of Conscience. l. 1. c. 5. sect. 2.  judicious Casuists to be sufficient. And the reason hereof is, because the Law of God is so perfect as that next unto Gods own immediate discovery, there can be no more required, to bring a man to the knowledge of his own sinful estate. See Psal. 19. 7. The Law of the Lord is perfect.  
2. Having preached as much as you 
2. Self-lamentation.  were able, then lament and bemoan yourselves as much as you can, for having so highly and heinously offended so good a God, and high a majesty; Thus Peter remembering 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 
{αβγδ}. Epiphan. physiol. c. 12.  Peacock, that when having beholded himself as he goeth, and admired his beautiful glorious feathers, he reflects at last upon his blackish and ugly feet, he crieth out as loud as he can in the midst of all his bravery, because they are not proportionally correspondent and answerable to the other parts of his faire body, and therefore well may we cry out, rather then brave it out, when upon an exact survey and search made, we see the monstrous deformity of our souls, by reason of sin, which is that abominable thing, and the cause why our lives are not answerable to that transcendent beauty, which is in Christ, and to that proportionable comeliness, 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 tears of blood, if it were possible. 
3. Self-accusation.   
3. Having lamented yourselves fall to self-Accusation, and confess your sins, Ile not say to 
Quid mihi ergo est cum hominibus ut audiant confessiones meas quasi ipsi sanaturi sint omnes languores meos. Aug. confess. l. 10. c. 3.  man, who is a sinner himself, and cannot forgive, or justify you, but to God, who is able and faithful also, and just to forgive you, and to cleanse you from all unrighteousness, 1 joh. 1. 9.  
A Case of Conscience. You will say unto me, how would you have us confess our sins, must we confess them all to God in particular, or will a general confession serve?  
I answer. In some cases it will serve, and in some it will not.  
If you ask me in what cases it will suffice?  
I answer. If 1. we be prevented by time, as the thief upon the cross, Luke 23. 40, 41, 42, 43.  
2. 
Perkins in his Cases of Conscience, l. 1. c. 5. sect. 2.  When upon a diligent search we cannot find out some, yea many sins, then we may warrantably confess, and say with David in general, 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 general confession not suffice?  
I answer. When we have time and may know, and do know our main sins. For so saith Saint John: If we confess our sins, he is faithful and just to forgive them; mark, here is both a promise, and a condition; the promise is remission, the condition is confession, and a confession of our sins, note[ our] now all the sins, that we know and may know, being main ones, are ours, so as that we may not say such are, and such are not, so as that we may choose whether we will confess them or no. hear also the Judgement of holy 
{αβγδ}. &c. Chrysost. in Epist. ad Hebr. ●. 12. hom. 31.  Chrysostome in this case. Let us not onely call ourselves offenders, but let us reckon up our sins, and repeat every one of them in particular. I do not say accuse thyself unto others, but I counsel thee to follow the Prophet, saying, reveal thy way unto the Lord, &c. which words of his I add, lest men should think that he would have us confess our sins in special to a Priest, as the Romanists do teach, and compel 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, said etiam cogitationes immundae& morosae affectiones, inordinatae intentiones, mixtae voluntates, p●rversa judicia,& suspiciones temerariae, Albert. Mag. Epis. Ra●●●p. in paradyso ainae. 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. power out thine heart like water before the face of the Lord, in the powring out of the heart, saith he, integrity and universality is to be noted, that we are to power out our whole hearts by confession. For deeds are not onely to be confessed, quoth he, and words, commissions, and omissions, but unclean thoughts also, and churlish affections, and disordered intentions, mixed wils, perverse censures, rash suspicions. For else, as 
Origen.  one saith well, such thoughts will accuse us in the last day, I add, if we do not now accuse ourselves, confessing them that they may not leave some impressions in our souls, as in wax.  
A corollary. Let me mustard-seed one Corollary, keep short reckoning therefore, and humble yourselves often, by often confessing, even 
{αβγδ}. Chrys. in Psal. 50. hom. 12.  daily or hourly, 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 carelessness and oscitancie butted of you in oblivion, to the great damage and disquietness of your ever 
Rom. 2. 15.  accusing consciences, See Psal. 32. 3, 4. When I kept silence my bones waxed old through my roaring all the day long. mark all the day long, and 
For the Hebrew is {αβγδ} which signifieth both every day and the whole day. which word sometimes signifieth {αβγδ} thoughts that are evil, as Psal. 36. 1. {αβγδ}. dixit praevaricatio impii, id est, mala cogitatio.  every day in the which he did not confess, for day and night thy hand was heavy upon me, &c.  
I acknowledged my sin unto thee, and mine iniquity have I not hide, I said, I will confess my transgressions,( Mark transgressions in the plural number, lest men should think that he speaks but of one notorious sin, that troubled him and such transgressions, as by virtue of the* original do also comprise( his very thoughts) and thou forgavest the iniquity of my sin.  
Which sacred passage plainly commonstrates the needfulness of an exact and frequent confessing of our main and known sins, as without which no calmness or true quietness of conscience is to be expected, wherefore, 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 less work to do in the kind, when you go to prepare your souls for Christ, the most medicinal Rose of Sharon, to take him as the onely sovereign 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 powerful God, which in the use of such holy means by earnest prayer you must crave, and beg at his bountiful hands.  
2. In the next place be well 
The next thing in repentance is the change of the mind, &c. And this standeth in a constant purpose of mind 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 duty; when a man is to take physic for the good of his body, he resolves to part with a little money, yea, any money rather then want physic, without which he knows he shall be sickly still, and that he will do any thing prescribed by the skilful Physician, who knows far better what is good for him then himself.  
And therefore well may you resolve too, being to take the Rose of Sharon as physic for the good of your souls, that you will by Gods help forego any money, I add, any sinful 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 hour to want Christ, who indeed will not comfortably impart himself and his hidden virtues 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 son or daughter more then me, is not worthy of me▪ mat. 10. 37. from whence I draw this inference, and therefore how much more is he, who for the present loves either money, or pleasure, or honour more then Christ unworthy of Christ, and unfit for Christ, to take him to his comfort.  
Nay, 
The life of Galeacius Caraccio. lus cap. 28.  Let their money perish with them( said once Galeacius, that noble marquis of Vico to a jesuit, enticing him to return from Geneva into Italy to his own home, wife and children) who esteem the gold in the world not worth one dayes society 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 persuade you to the like purpose of heart, that you will part with any thing, though never so dear, and do any thing, though never so irksome to flesh and blood, that Christ your dear love may impart himself, 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, and therefore you do not know whether you may resolve so again?  
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  
1. What strength you have imparted unto you, much or little onely, as the Church of Philadelphia, Revel. 3. 8. that you may not presume beyond it.  
2. What strength there is in sin, which you would vanquish, whether much or little, that you may not slight it, and so have the less care to watch it, and to use all holy means to overbeare it, when Porters are to bear a burden they poise it first, that they may know how heavy it is, and so may not lie under the burden afterward, but rather in the beginning may get more help, if it be too heavy, and therefore well may you also poise the burden of a resolution first before you take it up, and charge your souls with it, that they may not afterward sink under the burden, for want of more strength and help, and for want of poising the burden of sin withall, whose weight indeed maketh the burden of resolution so heavy, as usually men after they have taken it up do find it to be.  
2. I say however it came to pass, that you were not formerly able to perform, 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: four times, Cant. 6. 13. will doubtless accept also hereafter of your reiterated resolutions accompanied with wisdom in making, and care in keeping, though as yet you were never able to do as ye 
Rom. 7. 15 Gal. 5. 17.  would. For if there be first a willing mind, 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. in  That is, not according to that which is beyond his power: Hence* lo, what a man was not able to do yesterday, let him do it to day, let him ever, as he receives grace 
I. co de conflicta vit& virl. mihi. p. 113.  from above, resist his depraved custom, let him say both mornings and evenings now I have begun. This is the change of the hand of the most High.  
2. As other bodily physic must be taken fasting, so be empty when you take Christ, that is. 1. if need be abstain even from meat, keeping a truly religious fast, according to our Saviours speech, Mark. 9. 29. 2. think not yourselves to be able to do any thing, as of yourselves. No: but rather that all your sufficiency 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 green cane, And ye know that Christ calls himself a Rose in my text, and therefore upon that very ground I infer so much, that seeing he is a Rose, if you will take and keep him, you must be as green hollow canes, that is, evermore empty and void of self-conceitedness, for as much as himself hath said; Without me you can do nothing, joh. 15. 5. 
Ne quisquam putaret saltem parvum aliquem fructum posse à semetipso palmitem far, 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 persuaded then to go even quiter out of yourselves, and to unbottome yourselves, 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 empty, and sends the rich, that is, the rich in conceit, empty away, Luk. 1. 53.  
3. As Patients will see what they take, so see you and consider Christ by faith with Abraham, who saw his day and rejoiced, joh. 8. 56.  
You will say unto me, what great virtue can there be in this sight?  
I answer very much. For if they, that did but look on the 
Numb. 21.  brazen Serpent, being stung of the fiery Serpents, were healed, what will not faiths look do upon Christ himself, who is God himself, 
Quod autem aeneus est significat quod ille secundum carnem mortuus fuerit, said divinitus aeternus sit. Beda. in Num. 21.  typified by the brass of that erected Serpent in the wilderness, and so consequently most able to heal us instantly, when by faith we do but look upon him, and eye him, as the Apostle would have us, saying, Heb. 12. 12. Let us lay aside every weight, and the sin, which doth so easily be set us, &c. Looking unto Iesus; Mark, Looking, to show that there is a most singular virtue and energy in the sight of Christ, by a true and lively faith to subdue sin, and therefore I beseech you look up to Christ, and elevate your mindes a little, and do not always and onely poor upon your sins: For that can do 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 wilderness, but in the 
Heremus Ecclesiam significat. Idem ib.  Churches of Christ signified, as venerable Bede hath well noted it, by the wilderness. Let me add, because it contained the people of God: for are not you pitifully 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 soars and wounds, which your sins made in your bleeding consciences? This is not the way to health; No: No: you must look up to Christ, and therefore I say again run, and make all the hast you can to eye Christ, that you may be healed of Christ inwardly, as they that beholded the brazen Serpent were cured outwardly.  
You will say unto me, how would you have us to look upon Christ.  
1. I answer with the Apostle, Heb. 12. 3. consider him that endured such contradictions of sinners against himself, and so 
Consideratio enim est inspectio. Langius.  eye him, believing it to be so indeed that you may be moved by his 
The like may be said of his humility, chastity, sobriety, meekness, mercifulness, benignity, sanctity, that a due and and serious consideration thereof, may& must move us to a careful imitation of the same. See Bern. Serm. ●5. supper Ca●●.  example patiently to endure the like. again, 2. consider all his other bitter pangs and passions, but especially the stupendious effusion of his most precious blood, and believe 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, joh. 10. 15. 28. joh. 6. 33. Matth. 1. 21. 1 joh. 1. 7. Hebr. 9. 12. 14. Ephes. 2. 13. 16. Coloss. 2. 14.  
4. But rest not here when you have seen Christ by faith assenting to the word of truth concerning him, you must go farther yet and apply or take him inwardly, as men take Roses conserved or distilled into their bodies, believing verily, that Christ not onely died for his people in general, but also for every one of you in special, to free you from his fathers wrath, and from sins tyranny, and to entitle 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 several times and exigencies as you may see job 19. 25. Esa. 9. 6. jer. 23. 6. 
Christus enim est bonus ille pastor Aug. in Loc.  Psal. 23. 1. Luk. 1. 47. joh. 20. 28. Gal. 2. 20. 1 Pet. 2. 24. 1 joh. 2. 1. Revel. 1. 5. 6.  
2. And thus the Lords Secretaries and pen-men of the holy Ghost, persuade us to appropriate and to apply Christ to our poor& languishing souls as you may see, 
Which words also are to be understood of Christ. Idem in Loc.  Psal. 34. 8. Zach. 9. 9. Rom. 13. 14. 
Tremell. in loc.  Ephes. 4. 24. 1 joh. 2. 12.  
3. Yea; thus Christ himself invites us to take and apply himself; hear him speak himself if you will not believe me.  
Come eat 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. again, 
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 aestum cupiditatum hujus mundi restinguat Cyril. l. ●● in joh. c. 10.  waters, and he that hath no money come ye buy and eat, yea, come buy wine and milk? milk if ye be weak, 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 spiritual grace as may ● quench his thirsting after the things of this world, joh. 7. 37. add Matth. 11. 28. Mark. 5. 36. You see by all these sacred passages, what warrant you have to apply Christ and to persuade yourselves, that Christ will do for you what may be done. For as much, as he both invites you to come unto him, and also tells you what you shall have and find 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 useful for the preservation of the natural life of man, and therefore in Gods name take, yea, eat, and drink Christ, even most confidently and boldly, as the onely sovereign medicinal Rose or Rose-water, which must revive and cure your sin-sick souls, assuring yourselves, that in all the foresaid Cases, he will do for you what is to be done for your everlasting health.  
5. But withall, I must advice you that as men, who are to take bodily physic are to pray unto God for a blessing, so believing you will beseech and invocate the Lord Jesus Christ, who is both physic as a Rose, and the Physician himself, as he is a Saviour, that he will bless your endeavours, and make himself effectual unto your poor and sickly souls.  
More particularly, that like a Rose he will purge out choler, and hatred, and lustfulnesse, and envy, and pride, and every other corruption, that you may be most troubled with, and that he will clear your sight, that you may see your sinfulness more then you did, and take away your stony hearts, that you may be able to mourn or to grieve more for your sins 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 humbleness of mind, that he will not suffer your graces to decay, not to be so dead as sometimes you are, but rather will quicken your spirits, and when you be a thirst after more grace, that he will satisfy 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 comfortless and have lost a dear friend, that he will comfort you, and when you are sick in body and weak in faith, that he will strengthen you. Thus according to the Cases formerly prosecuted beseech Christ to be good unto you, and if he seem to be strange, and inexorable then urge him, as the good Shunamite the Prophet El●sha, when her son 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, unless thou give me what according to thy will I desire of thee, I will not believe thee, assuring thyself that thou shalt impetrate, and have what 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 dost 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 myself with one instance onely 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 midst 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 city again, and compounded with it, whereupon that poor place was miraculously preserved, and therefore I say again pray whensoever you be in any distress, though you can have but as little hope as they of that little city, 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 again, and again, and again, Lord help, and if that will not do it, cry again both day and night, using the same words, or some such like, o Lord Jesus, sweet Rose of Sharon, help: for we are grievously vexed of the devil, 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 cvi quaeso in dubiis aestuanti& fluctuanti non subito ad invocation●m clarinominis emi●uit certitudo. Bern. supper Cant. Serm. 15. fol. 125.  doubt you not but that as Christ said at last to the good woman of Canaan; O woman, great is thy faith be it unto thee as thou wilt; So, as that her daughter was made whole from that very hour. 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 hour, when you will, yet most certainly when 
For God considereth all times of thy life, and still chooseth the best and fittest to answer thy prayers in. Goodwin. ibid.  God will, which clause leadeth me to an other rule which I must add 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 hearty crave at his merciful hands.  
6. Again, as they that take bodily physic must have patience to wait till it work, so you, having taken or applied Christ, that most medicinal Rose of Sharon, and prayed most patiently wait with blessed David, Psal. 40. 1. till he incline his ear unto you, and help you. For therefore it is written. He that believeth] namely in Christ, shall make no hast 
Hieron in loc.  or must make no hast] namely, 
T●●m●ll in ●●. {αβγδ}  out of impatience, so as to 
Luther.  fly as one translates the* original, 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 three of life oringing forth his fruit in due season. vers. 3. 
Non importunc ●●d tempore suo. H●●●r. in psa. to. 2. mihi p. 16.  that is, in his own time, which himself calls his 
For God sheweth his wisdom and love as much in giving the thing itself. Goodwi●● in his return of prayers. p. 146.  hour, saying to his blessed mother, mine hour is not yet come, namely, to turn water into wine, John 2. 4. so that you must not be dismayed, though he do not deliver you by and by from your sins, and crosses, when you cry, concluding that he will never help or heal 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 hearty 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 should not see death before he had seen the Lord Christ, Luk. 2. 26. so you are to wait in like manner for that consolation, ease, and help, which you do or shall desire, till Christ sand 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 needful and 
For the Lord doth all things in weight and measure, and hath likewise appointed a certain 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.  convenient for you, which security or promise ought to content you. And therefore I say again wait: For the vision is yet for an appointed time, but in the end it shall speak, and not lie, though it tarry, wait for it, because it will surely come, it will not tarry, saith God himself, not I, Habak. 2. 3.  
If you ask 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. As they that take corporal physic keep their chamber, so must every one of you taking, or having taken Christ the Rose of Sharon, as spiritual physic for the good of his poor soul. keep 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.  custody and watchfulness, as the original more emphatically importeth, Prov. 4. 23. Keeping fast your doors, I mean your senses, and not suffering any could or infections air to come in.  
If you ask me how shall we do to keep our hearts thus with all diligence?  
I answer. 1. stoping every little hole or occasion that may let in the least coldness.  
2. Keep fast your doors, that is, your senses not suffering any coldness or infections air, that is, infecting objects or matters to come, in job 38. 1. Psal. 39. 1.  
3. Pray God to assist you herein, as David did, saying, Set a watch, O Lord, before my mouth, keep the door of my lips. You may say moreover, keep mine eyes also, o Lord, and the doors of mine ears, and watch my heart that I may neither take a could, nor any other infection. I humbly beseech thee.  
4. If those domestikes, that are with thee in the chamber, that is, those sinful motions, which are 
Matth. 15. 19.  bread in the heart, do offer to open thy doors and to go out, and so to let in the coldness and infection, which ever followeth them, 1. observe. 2. question. 3. check. and 4. restrain 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 doors quiter, and let them stay or lodge no longer within you, remembering the words of the Lord, jer. 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 entreated to stay day after day, night after night, and so do stay, and continue with the entertainer, as the 
{αβγδ} Whose ●oo● is {αβγδ} P●rnoct●●e, hosp●t●ri, m●●●re, co●m 〈…〉.  original doth most significantly imply so much, and more too, then I can well express here, or have expressed heretofore, touching the same matter in the second general use upon another occasion.  
Lastly, Taking or having taken Christ that most medicinal and operative Rose of Sharon, you are as patients to keep close to the fire, or rather to three several fires; by  
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 careful to be even universally obsequious and obedient to Gods sacred Law.  
2. By musing ever on the word of truth and promise, with holy David, Psal. 119. 97. as an other fire, which also shall never go out, Ierem. 23. 29. 1 Pet. 1. 23. that so it may like a pillar of fire conduct you safely thorough the great and terrible wilderness of this men-devouring world into the celestial Canaan, not suffering you either to stumble against the ston 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 warm your faint and sickly souls, when they begin to cool, 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 metaphysical and supernatural taking of the most effectual Rose of Sharon, 2 Pet. 1. 19.  
3. By holding forth also your very heads and hearts against that ever burning fire, which is God himself blessed for ever, Hebrews 12. 19. and bathing your ravished and aspiring thoughts even most deliciously and frequently in the hot 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 unexpressible delight and joy which he took and felt in the midst of the fire, so do you in like manner manifest and show 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.  joseph, and 
Psal. 16. ●.  David: that so you may be ever afraid, as joseph was, to sin against his Sacred majesty, Genesis 39. 9. and also may be ever warm and fire-hot, as it were, in affection, but then especially, when you do take and apply, or have taken that most sweet, most fragrant, most pleasant, most operative, and salutiferous Rose of Sharon Christ Jesus, our most dear and blessed Saviour, to be adored and magnified for ever and ever.   
FINIS.   

The Contents.  

SECTION. I.  
THat Christ is like a Rose in Sharon Field, is manifested by six grounds drawn from his. 

1. Operation or hidden virtues.  
2. Blood-shed.  
3. fragrancy.  
4. Suffering in the field.  
5. openness.  
6. Intention to draw his Spouse into the field to fight.  
7. excellency in general.  
8. pleasantness in special.  
9. Fervency of Love.    
Two Queries resolved.   

SECTION. II.  
informs us of Christs, 

1. fairness.  
2. Vsefulnesse.  
3. Desireablenesse.     

SECTION. III.  
Satisfaction for the consciences of Christs people, who may know that Christ is in them; 

1. By the mightiness of his Rose-like purging 3 where 

1. An objection is answered.  
2. Two Questions resolved.      
1. Q. In what sense Christs people is said to be purged from sin:  
2 Q. How one may know that his evil thoughts are so purged, as that they do not reign; cleared By six Evidences. 

2. By the sweet Saviour of Christ.     

SECTION. IIII.  
Conviction for the consciences of such as want Christ, who may know it by the ill savour of their 

1. Works.  
2. Words.  
3. Thoughts.     

SECTION. V.  
Matter of fear for such as reject Christ, having no cloak for their sin, seeing Christ is so faire, where is shewed 

1. What Christ may say to them on that day.  
2. What they are like to say of him again.     

SECTION. VI.  
Matter of shane for careless and loose Christians, who are so foul, whereas Christ is so faire manifesting it both: 

1. At home.  
2 Abroad bringing most foul. 

1. mouths.  
2. Hands.  
3. Hearts into Gods own house.       

SECTION. VII.  
Comfort for Christs people set forth. 

1. By two resemblances.  
2. By five disproportions, showing how far more comfortable Christ is then any Rose.  
4. Objections answered by several very needful distinctions and Solutions.     

SECTION. VIII.  
An exhortation to such as want Christ to seek him: 

1. In the Law.  
2. In the Gospel.     

SECTION. IX.  
Faith must be gotten as a hand for the taking of Christ, who himself must work it. 

1. By his Word.  
2. By his Spirit.     

SECTION. X.  
Christ must be sought speedily, as Roses in the Summer, whey they may be had before, 

Either you may be taken from the means, or the means from you.     

SECTION. XI.  
four grounds which should draw men to Christ to take him. 

1. His Rose like sweetness.  
2. delightfulness appearing. 

1. In his person.  
2. Titles, being called 

1. Light.  
2. A Saviour.  
3. Salvation.  
4. A bridegroom.  
5. A Friend.      
3. lovingness, manifested by the effusion of his precious blood, which makes him as read as a Rose.  
4. needfulness in regard of the life. 

1. natural.  
2. spiritual for 

1. Mortification.  
2. Sanctification.  
3. Consolation.    
3. eternal.     

SECTION. XII.  
six Impediments that keep men from Christs are to be removed: 

1. blindness.  
2. blockishness.  
3. baseness.  
4. brutishness.  
5. bitterness.  
6. business.    
All founded and grounded upon the rosy Metaphor or simile used in the Text.  
Of blindness in special, for the remove all whereof men are called upon.  


1. To pray to Christ for illumination.  
2. Christ is compared with those things which vain men do so prefer before Christ, who is set forth by nine properties. For, 

Nine properties of Christ.  
1. He is most comely.  
2. Most valiant and strong.  
3. Most Rich.  
4. Most Wise.  
5. Most harmless.  
6. Most Pleasant▪  
7. Most Sure.  
8. Most Sublime.  
9. Most Concupiscible and contentative: all drawn out of Cant. 5. 10, 11, 12, 13, 14, 15, 16.      
Whereas those things which are so valued above Christ are: 

Nine Differences.  
1. Most foul.  
2. Most weak.  
3. Most poor.  
4. Most Foolish.  
5. Most hurtful.  
6. Most Bitter.  
7. Most uncertain.  
8. Most Low and Base.  
9. Most Vnsatisfiable.       

SECTION. XIII.  
Of blockishness to be removed by a 

1. Frequent.  
2. Serious consideration of our last sickness, when this Rose of Sharon, will stand us more instead then all Rose waters, or Cordials whatsoever.     

SECTION. XIIII.  
Of baseness the third let, which is to be removed by an exact 

1. Ransacking of our hearts.  
2. Ripping up of our lives, words, and actions.     

SECTION. XV.  
Of brutishness the fourth let, which must be removed by 

1. A retiring of ourselves from all meat and drink, and other pleasant things for a season.  
2. By reasoning.     

SECTION. XVI.  
Of bitterness the fift let, which we may remove by comparing the bitternesses, which are said to attend Christ and those that choose and take Christ with the sweetnesses and comforts of Christ.   

SECTION. XVII.  
Of business the sixth let, which concerneth worldly men and women, who must 

1. Leave all business for a time.  
2. Think seriously of that main business, which doth so nearly concern them, even the choosing and taking of this most delicious and needful Rose of Sharon.    
A final exhortation to a serious removing of all these six Impediments, and an earnest and painful labouring for, and seeking after Christ the Rose of Sharon.   

SECTION. XVIII.  
An exhortation to Gods people to be more for Christ( who like a Rose is so delightful, useful, and desirable) then ever they were; 

1. By a happy under-valuing of all earthly things in comparison of Christ; for 

3 Respects.    
2. By a holy willingness to be with Christ.   

1. Here. 

1. In the Word preached.  
2. At and in the mysterious administration and participation of the blessed Sacrament of his Sacred Supper.  
3. In Prayer.  
4 In the reading of his own Sacred Book.  
5. In the reading of such good books, as are written of him by holy men.  
6. In his best beloved people, conversing with them as with Christ, whose Image they bear, and members they are:    
2. Hereafter.  
3. By a mighty care to keep him still, 

1. By a holy and perpetual recordation and mindfulnesse of him.  
2. By a sweet and comfortable feeling of his gracious presence in their blessed souls.    
Quest. What if he will be gone can we keep him.  
Answ. You may keep him, as you keep Roses with sugar. 

1. With sugared and sweet thoughts.  
2. Words.  
3. Works.       

SECTION. XIX.  
Christs people should be willing to make more use of Christ,( who is so useful being like a Rose) then ever they did.   

SECTION. XX.  
Christ is to be made use of, in 25. Cases set down in order.   

SECTION. XXI.  
Eight physical Rules to be observed, in and about the taking of Christ, as the onely most sovereign Rose or medicine, ordained of God for sin-sick Souls.   
FINIS.   

Errata.  
PAg. ●0. l. 14. Cant. 1. 10. red. Cant. 5. 10. p. 13. l. 8. next. r. text. p. 24. l. 14. I now not. r. I know not. r. p. 29. l. 26. rather to be farther. r. rather to be wished farther, p. 34. l. 25 notwithstanding, is, r. which notwithstanding it is, p. 48. l. 18. in all eternity, r. to all eternity, p. 53. l. 10. degree. r. decree. p. 58. l. 1. he speaks, r. he spake. p. 79. l. 11. for them. r. for that. p. 83. l. 22. after Christ. r. after Christ may speed, p. 94. l. 18. you. r. yea. p. 124. l. 24. He most. r. he is most. p. 150. l. 9. combine. r. combined. p. 151. l. 4. breath. r. breach. p. 153. l. 24. remain. r. remove. p. 156. l. 24. Lot. r. let. p. 173. l. 17. return. r. returns, p. 175. l. 1. ●floweth, r. bloweth. p. 189. l. 13. and him. r. of him. p. 192. l. 18. for himself, r. for he himself. p. 193. l. 11. runs. r. is. p. 198. l 22. are to be. r. is to be. p. 200. l. 2. cannot. r. nor cannot ibid. l. 4. breaths. r. panteth. p. 203. l▪ 16. r. deity p. 218. l. 2. r. to be observed. p. 223. l. 12. another of, r. another matter of. p. 225. l. 20. admired, r. admireth. ibid 22. he crieth, r. and crieth. p. 230. l. 25. in the, r. in that p. 248. l. 7. mans, r. man.