not cleared How should crosse or blood or death these dead things work the fall or death of sin in my flesh and spirit The last position will come home to this There is a living spirit purchased given and annexed unto all these saving works of Christ which applies the vertue of his death sufferings and resurrection to produce sutable and due effects upon mans soule This this is that active principle that sets Christ death on work to kill sin that brings men to a fellowship of his sufferings and makes them conformable to his death The vast difference between blood and blood death and death together with the ground of it is fully declared by the Apostle in comparing the legall sacrifices with Christs one perfect offering Heb. 9.9.13 14. Alas the blood of Buls and Goats could but at best sanctifie to the purifying of the flesh it could never perfect concerning the conscience but the blood of Christ purgeth consciences from dead works to serve the living God which is the same with killing sin within us and freeing our hearts from the bendage of corruption to that glorious liberty in serving God But what makes the difference that so worthlesse this to excell for purging sin The same Text will satisfie It was the blood of him who through the eternall Spirit offered himselfe without spot or fault to God wherein these excellencies are observable 1. It was a pure blood without any poysonous tincture of sin by participation therefore a remedy fitted against it such is no blood of creatures besides but all either by inheritance or participation defiled 2. It was a powerfull spirited blood for that eternall Spirit by which he offered himselfe works in it and by it to purge consciences from Spirituall death of sin but the other to a weak spiritlesse blood therefore altogether uselesse for these high effects No sope nor nitre no fire nor blood materiall can work out sin no spirit in these only that Fullers sope Mal. 3.2 and that Refiners fire and that Sacrificers blood can purge from sins powerfull pollutions into which the eternall Spirit gives influence and whereby it works sins perpetuall destruction It is not obscure that our Lord upon leaving the world designes his Spirit in his own place to put his Church in remembrance of what he hath told them to shew them the things of Christ in the power of them and to bring home the spirituall energie and force of all his satisfaction death and resurrection to their soules however therefore the death of Christ be the plague of sin when wee come to feel the vertue of this death we must by the Spirit mortifie the deeds of our flesh Rom. 8.13 by yeelding to that Spirits effectuall application of this killing power to our indwelling corruptions It is observable in those former conjunctions mention'd We are buried with him and risen with him i. e. we have in our selves the inseparable effects of his death and resurrection a death to sin and life above it Something els is added for perfecting the effects in us Col. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even through the faith of the Operation of God Faith draws on our parts but Gods powerfull Spirit works upon the other killing sin by his death and quickning by his resurrection hereby onely becomes his bloud so victorious over sin So that now from all these considerations put together Christ acknowledged the Adam or principle of propagation his death the special remedy intended against sin having a soveraigne contrariety to quell it having actually given the deaths-blow to it upon the Crosse which the Spirit at this day puts in force upon every united member we may clearly conceive the powerfull vertue of this means against the life of sin in the flesh and withall not onely a reasonable possibilitie but an ordained necessitie upon Christs part of giving out its force for the thorough subduing and utter abolishing sinne in his seed yet a question is behind But how should we draw this mortifying virtue from Christ upon our own flesh so as to feele the effect in the dying of our corruptions The second part must answer this 2. It is now needfull having seen the waters at the gate of Bethlem and known that soveraigne sin-killing vertue in the death of Christ to consider the way of getting of it through all difficulties and of having the actuall experience of it upon our own hearts and in short the way that we must take is but one even that singular way of faith wherein this saving issue may be expected Nothing can be clearer than this in the revelation of God that every vertue is drawne out of Christ by beleeving It is true Christs death and buriall kills and burieth us to sin in the mystery as conjoyned with him but yet this is not done Col. 2.12 but by the Faith of the operation of God this actually instates us into all the priviledges of Christ It is the Apostles profession of himselfe in communion with the head Gal. 2.20 I am câ—ucified with Christ Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God Death and life he confesseth he hath issuing from Christ and sutable to him death to the law and sin as well as life to God but how are these drawne out Onely by beleeving for he dyed as we 'l as lived by the faith of the Son of God So that it is questionlesse That by faith the vertues of Christ are brought into the soule all the difficulty is of the way and manner how faith should obtaine them from him whereunto I shall labour to give satisfaction in these following determinations In generall I shall premise that all the operative force of Faith in this as in other parts of salvation is onely instrumentall serving a superior Agent and effectuall onely in his hand The mighty Spirit of God hath created and fitted this in our hearts to sute with his gracious dispensation that by it the whole good-pleasure and free purpose of God to life might be accomplished in us he onely working himselfe all acts of grace upon us and this serving his hand working nothing els being meet to joyne with grace untill he finish the whole mind of God in us This instrumentall vertue is frequently averred in subordination to that power that useth it As by grace ye are saved through faith Ephes 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and againe Ye are kept by the power of God through faith unto salvation Gods power and grace is the Saviour Faith but the instrument whereby he brings salvation to us and that too is properly its instrumentall consideration 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in his hand and not ours for it is our grace given and worke acted but his instrument onely in us Now this faith serveth that
Spirit to bring in the severall vertues of Christ for perfecting our salvation in these speciall wayes 1. In answering the Spirit to his worke of union for as that from Christ takes hold of us so faith in us moved by the Spirit takes hold of him whereby the soule is actually united to him and by this union made partaker of all saving vertue in him therfore of the power of his death Rom. 11.20 Hence it is said that we are ingrafted into Christ by faith and no lesse that Christ dwels in our be arts by faith Ephes 3.17 Now the work whereunto faith moves us in this matter is to yeeld to the Spirits offer and to close with Christ as members whom he reveales as sent of God to be our head and so with him to become one Christ mysticall thus our minds by faith are moved to close with him by apprehending knowing and acknowledging him to be our head our wills by choosing him and yeelding to him as head and our hearts by faith also cleaving to him as head in loving fearing and delighting in him thus by consent of faith are we brought to union with Christ and thereby to communion in all his fulnesse whence we draw from his death that fruit which his death doth yeeld and from his resurrection that good which it carrieth for us and in a word from him thus we have grace for grace as the graft sucks out the juice and fatnesse of the good Olive 2. In answering to the Spirits worke of revelation faith is serviceable which faith doth and indeed onely can doe by making evident and reall to the soule what the Spirit by the word reveals Now indeed the greatest works of the Gospel on mens hearts are effected by revelation the Gospels light hath a mighty influence upon all saving effects Nothing of grace is wrought in a soule but by light this works life and all to men To the present case the Spirit reveales Jesus Christ the compleat salvation to his people his death the plague of their sin his resurrection the cause of their life to God and therefore a necessity of dying and living with him this revelation being made evident reall by faith unto a soule becomes not a Platonicall Idea or vaine speculation but an over-powering truth working it selfe into the heart and moulding it into its owne likenesse of death or life The power of such revelation is eminently averred by a mighty Apostle that was once a bitter enemy to the Gospel yet thus he speaketh Gal. 1.15 When it pleased God to reveale his Sonue in me immediately I conferred not with flesh and bloud It was so powerfull being evidenced by faith that it presently takes him from all carnall considerations knits him so fast to Christ that flesh bloud can never take him off somewhat like that fiery charret that separated Elijah from Elisha and took him unto God indeed such fire there is as well as light in these revelations realized by faith And that this is faiths serviceable worke to the Spirit so to evidence is cleare enough when it is styled the Evidence of things not seen Heb. 11.1 faith will convince when no light els can move The Spirit of revelation therefore meeting with faith Eph. 1.17.19 leaves great and mighty works upon that soule no lesse than the might of the power of God revealed to them can effect Such is that in the present instance when the Spirit revealing and faith evidencing the death of Christ to be sinnes destruction the soule is hereby lest dead unto sin Let faith therefore worke upon this revelation to evidence it that the minde may discerne it and heart rest upon it the life of sin will surely fall as the hearts of Israel at the sight of Goliah or as the man dyes at the piercing of the Cockatrices eye 3. Faith serves the Spirit to bring in the vertnes of Christ upon the soule in answering its application and direction concerning this matter by receiving one and obeying the other which being fitted for this instrument none but faith can answer It hath been declared before that the maine worke of bringing christ and his excellencies into the soule is upon the hand of Gods mighty Spirit This unites to him and reveales the force of him and by its spirituall energie gives or applies him intirely for life and every piece of him for the severall effects of grace with command so to receive him and expect the revealed force or vertue from him Now nothing but faith can sute the answer this onely receives what the Spirit gives and obeyes what the Spirit commands and so doing makes the soule have actuall experience of all that good of Christ ministred by his Spirit So that the obedientiall act of faith in receiving Christ as he is given in eying of him and depending on him as the onely salvation of his people is the onely way of faith to draw salvation from him So the like work of faith upon his death to evidence it the onely baine of sin in our flesh so to receive it in mind and will and heart and rest on it onely for this effect is the way to find the desired issue even the death of sin in our flesh To them therfore who are puzzeld with that question How faith should draw vertue out of Christ or his death I should onely reply premising that union with him and evidence of him forespoken it is by an obedientiall receiving the truth of him and resting on it to be made good by the Spirit of promise upon which reception all the benefits of person death and life are conferred by the arme of God upon that soule If God send this word to Naaman 2 Kings 5.10 Goe wash in Jordan seven times and be cleane though the water in it selfe had no more vertue to heale his leprosiâ— than anothers yet upon his obedience He that commanded did effect it Or a little more neer the case God commands Moses when the people were bitten with the fiery Serpents Num. 21.8 9. to make a brazen Serpent and set it upon a Pole with expresse word that if any bitten should look up unto it he should be healed and live If any now shall aske how did their looking to the brasse draw vertue for their recovery No satisfaction can be given but this their obedience being therein testified God fell not short of his word he healed while they were looking Our Lord himselfe applieth this to our present case Joh 3 14 15. As Moses lift up the Serpent in the Wildernesse so must the Son of Man be lifted up that whosoever beleeveth in him should not perish but have everlasting life As eying the brazen Serpent healed the fiery bite so looking upon Christ lifted up crucified and dying heales the poysonous bite of that old Serpent and the sting of sin that the soule shall not perish by it but live Some difference there is
else to steere himselfe by nothing more cleare then this that God laieth himself a rule to his creatures in his Attributes and workes As in that t Levit. 11.44 Be ye holy as I am holy so in this u Luk. 6.36 Be ye mercifull as your heavenly Father is mercifull otherwise vaine creatures are apt to call heavie light and bitter sweet and put off thereupon all bowells towards the Lords chastened God saith chastenings are heavie yet we might know it and say so too and subscribe unto it and expresse sutable indulgent affections to our afflicted brethren 2 More speciall for his chastened ones and that is to bee a standing comfort to them at every crosse when lovers and friends may stand faâ—re off and none regard their sad condition though creatures thinke our burdens nothing and shew no pity to the afflicted it is no small refreshing that God knowes our sorrows and judgeth them grievous sit for his compassions David was often put to the use of this and sound no little comfort when an exil'd pilgrim hee wanders heavily driven from house and home and sprinkles his steps with teares and yet no man pitying or taking him in then he is comforted with this thought v Psal 56.8 Lord thou tellest my wanderings and boâ—llest up my teares Againe when his spirit is overwhelmed with grief and hee lookes on the right hand and beheld and no man would know him no man cared for his soule then he can see and say x Psal 142.3.4.5 O Lord thou art my portion and my refuge thou carest for me and countest my burthen heavie Thus therefore God sheweth his certaine judgement of his peoples chastenings that in case of creature comfort failing to shew himselfe to be above all that it might be a standing cordiall to the afflicted soule SECT VI. Some Corollaries or inferences for instruction VVIthin the bosome of this sentence past by God lyeth this usefull truth Vse 1. Inst 1. God indulgeth yet grieves his children As God that chastens his owne judgeth their sufferings grievous so he himselfe spares not to put his holy ones to griefe He knowes the rod is smart and yet he laies it on though he pity hee will not spare to grieve his children Hee that knowes its griefe himselfe inflicts it Hee chastens yet pitieth them for their paine he pities and yet he chastens and sets on sorrow It doth not gainesay Gods gratious indulgence to afflict his people Three things God eyes Their sinne Their profit His owne Covenant all which inforce the unin of Gods indulgence and correction 1. God indulgeth yet scourgeth sons with an eye unto their sin not for satisfaction this were a detraction from Christ who alone can make it And what can the pain of the body recompence for the sin of the soul but for correction having marked former errors and miscarriages in them It is no lesse then Atheisme to deny God such a sight of sin in his children testified by his chastenings and intended not so much to afflict the soul as sin as may appeare in these aims of God therein 1. Every chastening respects sin To render sin more evident to the creature which perhaps before lay hid and unobserved or mistaken to be better then it is but when the deserved rod comes and grieves the flesh this discovery is presently made All the grief is sin which either hath provoked this painfull chastisement or at least made a way for it that the glory of God may appeare in the manifestation of sins bitternesse by it None knowes the fire better then he that hath been scorched nor can any better tell what cold is then he that hath been frozen and benummed by it and no man can speak of sin so well as he that knowes it in the smart It is a truth unquestionable y Lam. 3.39 Man suffers for his sin sin then is his suffering and its malignity in the smart of this z Compare Gen. 34.30 and Gen. 35.1 Jacob never so smelt the stench of his sin in the neglect of his vow at Bethel as when it made him stink amongst the inhabitants of the land a 2 Chron. 33.11.12 Manasseh never thought sin so burdensome as he found it by the iron chains in Babylon b Psal 38.3 So David seeth his sin to be the racker of his bones And c Rom. 7.24 Paul acknowledgeth it his death Thus sometime God teacheth men the knowledge of sin by its bitter evils d Iudg. 3.16 as Gideon taught the Elders of Succoth with thorns 2. To render sin more odious to his people doth God put them to grief He that loves wine its likely he doth not love poyson and if one cannot be had without the other if reason be left in the man the loathsomnesse of this will marre the pleasantnesse of that and make both equally odious It is usuall with God to put gall and wormwood upon sins desired Teat to wean his peoples affections from it that they might feel it the bitternesse of their soules and hate it e Hos 2.6.7 When thornes and adulterating seducing lovers are bound together the Church forsakes both these and them when Idols have no better companions but f Isai 30.20.22 bread of adversity and water of affliction they shall have a quick dispatch from the chastened souls with indignation they shall say Get ye hence 3. To render sin lesse pernitious or destructive and to give the speedier and the surer death unto it God grieves the soule which he so much tenders Flesh and sin are so neerly related and united that one cannot be but the other must be also neither can that lie weakned or afflicted but the other likewise suffers when the chastening hand of God laieth on the corrosive upon the Flesh when this weakens flesh it weakens sin and when it kills flesh it kills sin that it may save the soul from sins malignity in reigning and in killing It is the Apostles sure word g 1 Cor. 11.32 We are chastened of the Lord that we should not be condemned with the world The life and power of sin brings condemnation in the world Gods chastening kills that life and prevents that condemnation in his own afflicted See then indulgence and severitie in Gods rod towards his own in respect to sinne it is great mercie to lance that he may not kill With these purposes did God intimate his care of correcting the promised seed h Psal 89.30 31 32 33. If his children forsake my Law c. then will I visit their transgressions with the rod and their iniquitie with stripes yet I will love them too though I make it smart See chastening and yet indulgence love and yet the rod laid on 2. God puts his children to grief though he count it grievous Chastening looks to childrens profit with an eye to their further profit the full successe is given in that expression
as Judgement also a right stroke upon the creatures default to require the abuse of so right a covenant The rod then doth speake though it be a word in a blow for God who sends it therefore is the chastened soules duty to heare that is to listen to study out and understand and to beleeve what the Lord speakes in his chastenings But what cryeth the rod more distinctly These three words plainely are uttered in every scourge and must be so heard by the wise soule that would be fruitfull under the rod. 1. The stroke cries aloud unto the soule Thou hast sinned thou hast sinned affliction could never fall upon a creature where sinne had not made entrance for it and however God seeth not iniquity in Jacob so as to lay to Iudgement to the rule to cast away his people for ever and forget his covenant of grace to them yet in every rod hee notes their corruptions to convince of them to lay strokes of death upon them and keepe from them for time to come It was the cry of Israels fall before Ai to Joshua Jos 7.11 Israel hath sinned and no lesse Davids family troubles and Kingdom shakings sound in his eare did the matter of Vriah every chastening speakes the same to Gods Sonnes 2. Another note the whip sounds out God is displeased God is displeased though in love God take up the rod to keepe his children from the worlds condemnation yet every stroake shews a frown upon their sin Though David be Gods deare and Solomon his beloved one and Ephraim his joy yet his displeasure is against their sin God loves his Saints Num. 12.14 but not their sins and were he not displeased he would not smile God sparing Miriam shewed that hee loved her but spitting in her face argues his indignation against her folly Notably doth this appeare Psal 44.24 when the cry of Gods afflicted returnes Why hidest thou thy face from us 3. The plaine voyce of the rod to the chastened soule is Returne Returne because you strayed abroad God sent out his appointed scourge after you to call you home and to set you right in the way of life againe when Ephraim was unruly in this kinde the scourge pursues him and whips and cries Come backe Ephraim come backe and at last he heares it Jer. 31.18 replies Turne me my God and I shall be turned Thus every rod cryes repentance to the chastened child and his worke it is to heare to understand to be convinced and beleeve all this revelation by the rod if ever that excellent fruit of righteousnes appeare 2. Bearing-worke There is bearing worke also for Christians in reference to the rod The necessity of this patience is urged by one and the perfection of it advised by another Apostle Heb. 10.36 James 1.4 to give men possession of the promise and render them intire wanting nothing The Church commends it to her children It is good for a man to beare the yoake in his youth good to beare Lam. 3.27 and to beare betimes and she resolves to do it in conscience of her owne guilt deserving it Mich. 7.9 I will beare the indignation of God because J have sinned against him this is the way to that desired gaine He will bring me forth to the light and I shall behold his righteousnesse see the successe of bearing smart But how must we beare to be sure of this Quest Three words will direct safely Answ 1. We must beare feelingly that is feele and beare or else what patience here little hope of whipping a dry post into greene alas there is neither life nor sense in it the Anvile-bearing may make worse and harder never soft nor better It is stupidity not patience where there is want of sense no thanke for bearing Job 1.20.21.22 where no paine is felt poore Iob feeles and beares and takes all kindly from the hand of God in this hee did not sinne 2. Wee must beare freely and willingly forced suffering against our wills is not worth the name of patience over-powered strength may beare in policie when it must yeeld of necessity but little thanks for such a bearing in respect of God to choose to beare rather than not when God chastiseth and his will is so to take up the crosse when flesh might finde the way to shift it Christ calling thereunto this is action and truth of duty not dull passion or patience perforce Correct me O Lord and that in judgement Ier. 10.24 measur'd by the rule of thy saving truth was the desire of a gratious soule rather then bee left unrebuk't and hated 3. We must beare waitingly also if we expect the fruit to grow weary after some strokes born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in text 26.8.9 is but to forfeit all former paines to losse to hold out and indure bearing to the utmost point of the wil of God is the onely way to get the crowne It is therefore a true paraphrase of the condition in the text by an Antient to bee exercised is to beare and to hold out The practise of that good Prophet and people of truths sutes sweetly with this rule yea in the way of thy judgements O Lord have we waited for thee that is in all the journey round or circuit of Gods scourges though he take rod after rod and leade them from fire to fire and from water to water they keepe him company throughout the way and waite unweariedly till the fruit do come that they may be exactly skil'd or learn'd in righteousnesse No hope of healing the wound if the plaister lye not long enough nor expectation of harvest by the husbandman till winter bee past and the season come thus beare the rod and the rod shall beare his pretious fruit 3. Doing-work There is yet more doing worke about the rod to compleate this exercise and helpe on the desired gaine to heare and beare the rod will prove but idle worke without doing or bestirring our selves in action sutable to its demands these three Acts I shall commend for compleating your exercise about the rod and inlarging the intailed fruit 1. Kisse the rod in your Fathers hand no storming no snatching nor biting at it if you consult your peace Aske ye what I meane by kissing the rod I shall shortly tell you Honour it as the Scepter of God set up above you Feare it as the sword of God sent to require all failings against his Covenant Love it as Gods medicine appointed for healing your sores and preventing death and condemnation the kisse is but the token of love and homage due 2 Chron 33.12 Manasseh did thus under the iron rod in Babylon and prospered 2. Cast away the sinne that hath provoked God say unto it what ever it be Get thee hence and within your selves parly What have we any more to doe with evill Isa 30.22 Hos 14 8. Iob 34.31.32.2 Sam.
of lesse and of greater guilt the lesse that riseth of infirmity is dangerous indeed but not deadly to be lamented and abhorred yet not desperate such the soule will be ashamed of and for it condemne it selfe and repent This I onely call for here as for other scruples concerning these soules I shall answer them among the cases The greater which is of strength and habituated obstinacie is fatall such is evident by mens content and delight in barrennesse I have but little to say to these yet a message heavie enough As love and rod and labour and fruit righteousnesse and peace are inseparably linkt in Gods course of chastening so wrath and smart and curse are individed from idlenesse and barrennesse in midst of afflictions The sentence is gone out against all barren ones under Word and Rod cut them downe why should they cumber the ground they are curst already and now fit for nothing but to be suell for everlasting flames to feed upon Consider the terrors of the Lord that they may not be to destruction but correction Repent or die SECT IX Counsell for duty bence concerning us IN all this Concatenation of Rod Fruit Exercise and Time there is but one thing that concerns us as duty wherein if we fail all the rest are scattered and become vain True it is Gods hand must temper rod and love to make a chastening and he must blesse this chastening to produce kindly fruit righteousnesse and Peace and time or season in his power but his ordinance calls in our exercise as an indispensable duty wherein we are to expect this blessed gain and without which we shall be but as the barren field and dry heath neerer to a curse then a blessing fit for nothing but the fire To this noble Christian Exercise then under the Rod is the work now to perswade men necessity lyeth on us to be doing either to escape otherwise inevitable destruction or to gain that sweet and desired fruit intailed on Gods chastening As for the matter of the duty not needlesly to repeat learn it in the premised draught of the work There is hearing bearing doing-work about the Rod there is considering judging breaking bowing-work about the heart and that great businesse of all giving glory unto God And in all these if we exercise aright our labour must be hard even in our shirts and frequent every day must we be at it and constant no giving over untill the fruit come But alas Quest what flesh and blood can indure thus to labour in the fires Who can set about that Rod-work heart-work God-work when he is under the lash and no rest in the bones nor ease in the flesh I shall easily grant flesh and blood cannot do it Answ nothing but judgement is determined upon reprobate flesh nor any thing expected from it but murmurings and sinking under the rod yet from gracious hearts who only can be the chastened of the Lord better things are not only hoped but must be returned True because there is flesh in them lusting against the spirit they cannot do what they would in this matter It will be needfull therefore to suggest some helps to cool the fire or to steel their flesh against smart or scorchings that without distractions they may attend on their appointed exercise these three directions only I shall move 1 Have a watchfull eye over the stings of the Rod to pluck that out it cannot torment and vex when the sting is gone thou maist play with the Aspe and make sport with the Adder when their sting and poyson are taken from them no hurt can they do nor by torture indispose to work It is the right method that Samson took he first kils the Lyon Judg. 14.6.9.14 and then the Eater gives meat and the strong gives forth sweetnesse Honey and meat not bitternesse roaring and death are the fruits of a slain Lyon so ease and quickning not torture and astonishment are the issues of the Rod without a sting the affliction is as good as dead for hurting when the sting is out But what is then this sting of the Rod Quest and how to be taken out Surely it is no other Answ but that which is the sting of death that makes every evill of punishment an evill indeed and that is Sinne could a man lie in the fires without sin the scorching flames should not disease him as to put him beside his work in glorifying God sing and rejoyce may Gods servants in the stocks when sin doth not make the stocks to pinch nor the iron to strike anguish into the soule Now the main strength this sting hath to strike and hurt and torment 1 Cor. 15.56 is from the Law it is expresly so averred the strength of sin is the Law The Law doth that strengthen sin yea but not sinfully not by adding any thing of the same kinde to make it more sin but by aggravating the sinfulnesse of it to make it more pain and terror Thus the Law strengthens sin to vex the soule in these severall wayes 1. By making it sin for without the Law wherof it is a breach sin were not where there is no Law there can be no transgression at least none to be imputed but now the Law being given Rom. 5.13 and that in absolute holinesse rectitude and goodnesse it makes every transgression absolutely vile corrupt and sinfull yea sinfulnesse in the abstract the spirit the heart the hell of sin it can be no lesse being extremely opposite to the very heart and spirit and heaven of holinesse in the Law and this must make the scourge strike like a Scorpion to torturing and astonishment how terrible is it meerly to suffer as evill doers with sin upon us 2. Rom. 7.7 8 9 10. The Law strengthens sin to vex by making known the sinfulnesse of it to the conscience I had not known sin saith the Apostle but by the Law and again by the Law is the knowledge of sin and such a glance it was the Law gave him that he was dead with the sight of it Rom. 3.20 Sin revived and I died It is torment for a man to suffer with his guilt cast in his face written upon his fore-head and strucken to his heart no marvell if that soule faint 3. Gal. 3.10 And yet further the Law strengthens sin to torment a soule in affliction by discovering the wrath from whence it comes the curse of God that hath whet and sharpened it to wound deadly and that it is but the earnest of seventie times seven plagues more to come upon it for sin Now dreadfull is this condition Alas what soul can labour for good under the frownes and wrath of God or give him glory when the effects of his furic drive them like a whirle-winde Surely none care then must be that this sting and strength of the Rod be destroyed if ever a soule be fitted for that great exercise under
Gods chastening Again there is besides this another life and strength of sin in the flesh where it lives naturally As a man is said to be living in or by the Law when it acquits him and condemnes him not to take away his life yet he is naturally alive also by the principles of life within him so sin is alive by the Law when it is made strong thereby to condemne and kill the man yet it 's naturall rooted life whence all the motions and stirrings come are in the flesh Rom. 7.23 24 of which no lesse is the Apostles complaint in bemoaning that Law that wars in his members and counting himself a wretched man untill he be freed from that body wherein raigne only sin and death Now this double strength of sin must be spoyled to kill the sin and the sting must be pulled out to give the soule ease to labour in the midst of the fires But how then may this be done Quest The great charmer of this Serpents sting is Christ Answ 1 Cor. 15.57 it is so acknowledged in that doxologie Thanks be to God who hath given us victory through our Lord Jesus Christ Yet this victory over the sting of afflictions and death is gained from some speciall piece of Christ and that his death the only powerfull Antidote against sin to take away all the life and strength of it effectuall for justification and so to kill sin in the Law and no lesse for mortification and so to kill sin in the flesh This is Gospel doctrine in plain assertions Rom. 9.5 Hebr. 9.14 Wee are justified by his blood and again The blood of Christ shall purge our consciences from dead works which is nothing else but his death and the vertue of it both wayes asserted The true vertue of this remedy against this sting and it's strength and the right application of it are two things needfull to be known by them who desire to finde this help by it in the day of their affliction to be so quieted as then to sit close to their appointed exercise 1. The death of Christ hath a force predominant over the Law to take away all the strength it gives to sin that it can no longer accuse nor make guilty nor terrifie the conscience nor lay on the tormenting curse which shakes the soule out of all abilities of performing duty to God this power is seen in these effects 1. In that it is the full payment of mans debt to the law beyond which nothing more could be desired for satisfaction which the second Adam that heavenly one hath paid for all his seed hence is the mouth of Law stopt from laying any thing to their charge for the Law being just can demand nothing but that which is right and due all that is here discharged 2. In that it purchaseth forgivenesse or the gift of righteousnesse from the Law-giver to his seed so that now sin is no sin debts are no debts all hand-writings being cancell'd by this purchased pardon neither is the Law in this respect a Law or in force to burthen the soule with feares and drive it from it's work 2. The same death of Christ hath an over-ruling power quelling the motions weakning the strength and wasting the life of sin in the flesh for from thence is the heart of man no lesse indisposed to duty than from the Law sin by the Law frights a man from his work by scaring feares but in the flesh by a direct opposition to the Will of God warring against all light and power that should help one to this exercise it doth so hinder put back and thrust off from the work that a man cannot set to it unlesse the force be quelled now admirably efficacious for this is the death of Christ To give a right understanding of this how the death of Christ wounds and weakens and kils sin in our flesh is a work of great skill such a Mysterie that I almost despair of a fit and compleat expression to make it plain and easie for every minde to conceive yet because it is a thing so profitable and so desirable by Christians to be acquainted with that one only way of baining of killing their corruptions trusting on the guidance of the Spirit of truth I shall indeavour to give some help for this To present therefore this singular way of sins mortifying by Christs death conceiveable to a believer I shall labour in these propositions to set down the state of it 1. As the fundamentall ground for framing our thoughts aright about the precedent Mysterie we must lay this truth That the Lord Christ in this as in all other instances of giving out and communicating grace is to be considered as the second Adam Thus is he set forth as the Truth Rom. 5.14 or Autiâ—ype of the first Adam who should have conveyed life but indeed gave out nothing but death to his poore seed 1 Cor. 15.45.47 and so is he expresly stiled the last Adam and the second man with his characterising excellencies to specifie him to the Church Now the true significaâ—e of this notion first or second Adam is a Man by way of eminency in some notable and speciall respect a Root-man one made as a Fountain of Nature to convey it with it's advantages or disadvantages to the derived seed such was the first man made after Gods Image which had he kept he should have propagated to his succeeding issue but having given it to the spoil nought else could he derive to his Posterity but the miserable effects of his own wilfull ruine sin and shame so he begat a Son in his own likenesse Gen. 5.3 and such like must be all the generations of men that arise from him Rom. 5.12 It is the plain assertion of Gods spirit in this matter By one man sin entred into the world and death by sin yea and death passed upon all men for that all have sinned That one being the fountain of humane nature and having in the fountain corrupted it by sin could not convey this nature any further but with the deadly attendants of it guilt imputed enmity against God and an universall depravation insued upon with those bitter consequents of death and hell following after it This is the line of our misery which Godâ— spirit hath drawne It is not my purpose to stay upon the proud cavils which flesh and blood make against this that charge God foolishly for so ordering and curse such parents for their natures thus derived I shall only suggest this thought to such a Disputer Hadst thou been the first Root-man to have raised mans seed that nature which was so treacherous in him would have been no better in thee and thou wouldst have transgressed even as hee in the very same particular Let not pride vain man deceive thee humbly seek by the second Adam to be healed and be not foolish to deny or cover the wound which otherwise will prove
incurable by self-conceit and confidence My digression shall be no longer The reason of mentioning the first Adam here was for the sake of the second that as it may appeare not only possible but reasonable the way of conveyance of sin and death from him upon his seed so no lesse the probability of receiving sins death and deaths plague from the second Adam may be apparent For suppose this man also as wee must to be a Root-man a fountain of Nature â—umâ—ne spirituall heavenlâ— to give out to his seed no more difficulty can there be of conceiving the way of communicating what is communicable from him to his seed than of the first to his nay more easie to be convine doâ— influence coming from the second if we take up but these additions This is the quickning-spirit man that by spirit can mightily work upon his members to conforme them to himself and every piece of himself death resurrection c. This is the Lord-man that hath all dominion and soveraignty committed to him by God to work what hee will to work upon his own for the perfecting of his Kingdome yea this is the heavenly-man set against and above the sin and corruption of creatures to destroy them in his seed Sermon Embalming of dead Saints of which I more largely dealt elsewhere All which considered facilitates the way of our conceiving verâ—ue flowing from Christ to his 2. This truth is next to be suggested As Christ in whole and intirely considered carryeth in himself the compleat work of our salvation to give out unto his seed so the severall states and conditions of Christ have some speciall and proper pieces of that salvation depending on them Rom. 6.5 Col. 3.1 Joh 14.19 as death of sin upon his death resurrection to grace upon his resurrection and life of God on us upon his life these necessary dependances of our graces on his severall works the Scriptures fully declare which revelation may help on to conceive the speciall vertue of the death of Christ in the present case 3. More neerly to the point in hand this is a main truth The death of Christ as it was intended of God so indeed it carryeth in it a direct contrariety to all that withstands his seed in the way of their salvation and not only that it weakens but a soveraign contrariety able to quell and over-power every thing that opposeth the salvation of his people These opposites are sin in the first place by the guilt and poyson of it then the Law with it's dreadfull curse wherunto are joyned the Devill that hath the power of death the bitternes of death it self and the terrors of hel with all the powers of darknesse all these conspire to destroy poore soules and against all these hath the death of Christ a verâ—ue opposite and predominant as hot medicines to overcome cold diseases and cold to quel the hot therefore very reasonable that it should eate out the very heart of sin the sting of our afflictions Rom. 6.2 3. Ephes 2.16 The frequent oppositions of the death blood and crosse of Christ against sin curse enmity in flesh toward God c. and the victory of that averred over all these adversaries are evidence without exception sufficient to conclude this truth 4. Adde wee this The death of Christ is not only contrary unto sin but in the mysterie hath actually killed and destroyed the enmity which is in the flesh of his members against him as well as all other adversaries of our life without us Col. 2.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 2.14 The Act past is plainly recorded He blotted out the hand-writing which was contrary to us not only that of Ordinances which peculiarly concerned the Jews but that of his Law that was against every man and tooke it out of the way nayling it to his Crosse and spoyled Principalities and Powers c. that is those of hell that constantly opposed the salvation of Christs seed which elsewhere is thus expressed By death heed'd destroy him that had the power of death which is the Devill The world also a grand enemy is crucified to believers by Christs Crosse Gal. 6.14 Here are blotting out taking quite out of sight and nayling to the Crosse for dead law and curse that were against Christs people to note their utter abolition so is there a destroying or making void and uselesse all the power of the Devill to kill so againe crucifying the world making it as a thing hang'd out of the way which every one abhorreth and no lesse by the same death or crosse a killing of all enmity in the creatures against God not only by pardoning but by abolishing it in the flesh insomuch Rom. 6.2 that the Apostle concludes for himselfe and fellow-believers an impossibility of their abiding under the life of sin being actually dead to sin by the death of Christ Now all this as is said was done by Christ in the mysterie and that expression teacheth us that what-Christ so doth is done by him as head of his body and therefore in reference to it and with influence of all those secret mysticall acts on it the plain effect of this Mysterie is most fitly and pithily expressed in those termes of conjunction which couple the soules with Christ as being together within all his works and travells for their salvation So we reade that his members are crucified together with him Gal. 2 20. and their old man crucified with him and they again buried with him and risen with him So the mysterie is discovered to the Gentiles Rom. 6.4 Col. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should be fellow-heirs and of the same body and partakers of his promise all which are expressed by wit hs cons and together and knitting particles which can import no lesse but the sharing of these joyned soules with Christ in all the vertue of those works sufferings or priviledges wherein by God himselfe they are joyned with him so that if they be planted together with him in his dying Ephes 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they cannot die for sin as he did yet a likenesse to that death they must have in effect even a death to sin in themselves therefore they are joyned with him in that suffering of his Rom. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they do hold out a sutable effect to that his death issuing from it in their own flesh and the same reason is of their conjunction with him in his other works tending to their salvation sutable effects are wrought in them from all This is actually done by Christ as for the time of the actuall manifestation of this sin in his united members more wil be declared in the application of this vertue of Christ hereafter but for present some help is given from hence to conceive of the efficacie and necessity of sins fall by the death of Christ 5. Yet the difficulty is
here in the objects for power indeed is in Christ to kill up fin no vertue in the brasse it selfe to heale the Serpents bite but the acts are of the saâ—e force for looking there and beleeving here were both Gods ordinance to the obedience whereof the effect is made sure by God himselfe so is all the glory of Christ made over to the obedience of faith the very receiving of him given and the looking on him and resting in him for the effecting of all grace in us The prerogative and nature of Sons is assured upon this beleeving Ioh. 1.12 As many as received him to them he gave power or priviledge to become the Sons of God Onely in this obedientiall receiving of him by faith wee must consider these Rules 1. To look unto him with a single eye of faith as he is revealed the onely salvation of his Church and his death the onely plague of sin so must faith onely eye him for salvation and his death to kill sin by it No other looking but the brazen Serpent onely could prevent death Consideration of wayes humbling soule with fasting circumspection and watchfulnesse are a good way of diet for removing sins strength and recovering the health of God but diet may not be used for medicine that which onely can kill sin in us is the death of Christ unto this onely must we look for our cure and no other way And this one eye hath like force with that of the Spouse Caâ—t 4.9 to ravish the heart of Christ and pull any vertue that is in him for the helpe of the poore soule sin dies while it looks to the death of Christ onely expecting the likenesse of it or the sutable effect thereof to be produced in the soule 2. It must be a full eye of Faith also that receiveth this vertue from Christ that is Faith gathering it's full force turning all the thoughts of the minde all the purposes and resolutions of the will and all the affections of the heart to close with Christ in his dying and to draw vertue thence conformable thereunto even death to sin such an ey when all the spirits in the soul give their joynt influence unto it must needs have a piercing sight such as Christ must and will yeeld unto with such a full Spirit of Faith came that woman to touch the hem of Christs garment and sutably drew vertue out of him for stopping the issue of blood Neither was it properly her drawing against the knowledge and will of Christ Mat. 9.21 that did this but his free giving out vertue from himself unto that full Faith which made her say If I may but touch his garment I shall be whole 3. It must be a fast ned waiting eye of Faith unto which this grace is vouch safed unset led wandring eyes now off now on draw little knowledge or any good else from their objects the fixed look is that which turneth Christ unto it believing to the end will certainly make the effect to come Such a fixed eare and eye of Faith had that poore Criple that attended on Paul so intâ—ntively and firmly that he drew back the Apostles eyes stedfastly upon him Act. 14.9 10. who perceiving he had Faith to be healed that is Faith every way proportioned to receive an healing said with a loud voyce Stand upright on thy feet and he leaped and walked single full and constant believing cannot go off from Christ empty but while men are so beholding him in death or life they shall be changed into the same Image from glory to glory from one step of excellency to another in sinnes ruine and graces reviving by the Lord the Spirit Faith only looks and the Lord-spirit works all effects of grace upon poore soules whilest they are so earnestly looking for good from Christ According to their Faith so the Lord dealt graciâ—usly with the blind and deaf and lame and sick they believed for all and hee performed all for them and gave eyes and eares and limbs and health to Faith while it eyed and received him Thus far is that way that only way declared of taking out the sting of afflictions by faith's working upon the death of Christ which done the torment of the scourge is allayed and then may the soule sit close to it's exercise even give glory to God in the fires and thereby bring home the full desired fruit of peace and righteousnesse to themselves SECT X. A second direction to inable Christians for exercise under the Rod. 2. TO those poore soules that in the vallies of trouble hemm'd in with unpassable hills upon every side would sit close to work without distraction my counsell is that they earnestly and singly eye the Spirit of the Rod to draw that out and not so much pore upon the grosser part of it which is nothing but smart upon the flesh This Spirit of the Rod is lenitive for the pain active for the work which concernes a chastened soule The grosser parts of unsavory herbs may be bitter and invalid or dull to give out their vertue yet the spirit of these may be sweet and operative for speciall ends being rightly extracted It is very true in the present the more sensible and carnall part of the Rod is irksome and ineffectuall of it self for good but the more invisible and spirituall part of it is most pleasant full of energy and vertue to make the soule live above affliction and according to God to labour in it This is a mysterie but a great truth as there is a spirit in the word Covenant so there is in the Rod of the Covenant one and the same is the very soule of the Rod as is also of the Word without which the Word is but a dead letter and the Rod but a dry stick but with it Word and Rod are not only Godâ— power to awaken Vna cademque manus vulnus opemqâ— tulâ—t wound afflict and kill towards sin but to quicken heal comfort and strengthen in all duties toward Christ Two things at least will be inquired concerning this which I shall resolve and then leave this direction to Christian practice 1. What is this spirit of the Rod Quest 1. 2. Where is this especially to be eyed and whence procured Quest 2. To the first Answ 1. In short this Spirit is that divine power or spirituall energy and vertue secretly put forth in the Rod by the Lord himself to bring his purpose to passe by it what ever he intends for the good of his children As for the Rod take it by it self of what kind soever it be it is of a smarting vexing angring quality when it meets with flesh and stirs up corruption against it self as it falls out but subdues it not It is this Spirit the very soule of chastening that overpowers sin by it and quickens and rectifies and strengthens the chastened ones for their present work This in short is no other
note and what the issue Hee wakened and opened mine eare and I was not rebellious neither turned away back blessed Rod that keepes from sleep in sin the more blessed the oftner it comes It wakes the soule nay more it wakens sin death and sin get more strength the more one sleeps in them and still are weakened when the soule awakes and is in lightened affliction wears out the flesh and so consumes the sin that lives in it 2 Cor. 4.16 when ordered by that sin-killing spirit no wrath but love in this sin should decay with flesh that spirit and grace may thrive Yea farther every Rod is a barr against sin and every affliction a thorn-hedge Hos 2.6 to keep us in from roving after our inchanting lovers our lusts that bewitch us unto hell who would not suffer any thing to avoyd these Charmes Well trouble not my soule with this my God whip mee every houre of the day if every time thou wilt quip out sin I will kisse that Rod every time it comes that awakes my soule and weakens my sin and barres against perdition 2. The frequent and daily purging of the soule cleannesse of spirit is a sweet frame most like to God Blackmoores children of the Aethiopians in the spirituall notion are most unlike God and most distastefull to him cleannesse I say not only privative from sin which is toucht in the former but positive noting an absolute purity of spirit unto which God provokes his own by his counsels drawes them by his promises and drives them by his rods The blewnesse of the wound cleanseth away evill Prov. 20.30 and stripes the inward parts of the belly outward smart may be and usually is inward health to Gods owne chastened By sadnesse of countenance the heart is made better that is the Rod that makes sad betters the spirit by the over-powering hand of grace that chastens with it such cleannesse found David restored to his soule by the Rod after his defilement with Vriahs blood and Bathshebas pollution Peace then foolish flesh grumble not against often chastenings did not God love thee he would never take such pains with thee away away repinings My God scourge and purge purge and scourge me as often as thou wilt cleanse me throughly though thou afflict me hourely Let mee be clean though a man of sorrowes all my dayes then I shall know thou lovest me 3. The frequent and daily triall of our graces know we what this is we shall not construe hatred in often chastenings There is something in this that one Apostle tels us 1 Pet. 1.7 The triall of your Faith is much more precious than gold that perisheth though it be tried with fire and another Jam. 1.2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Count it all joy when yee fall into divers temptations variety and so frequency of afflictions with him is a joyous thing but why so Knowing that the triall of your Faith worketh patience c. The word in both is the same and notes an excellent effect upon grace by the trying and discerning power in afflictions commanded on them Faith loseth nothing by the Furnace or fiery triall but gaineth rather and becomes more precious Faith of proofe Grace of proofe no violence can pierce or spoil it And as grace is better then gold that perisheth so tried grace proved faith more pretious then the tried gold and seven times refined in the fire and the more tried still the more glorious These advantages grace alwayes get by trialls more lustre more purity and more perfection to beautifie inrich and perfect soules Heare what one sayes It is unto praise and honour and glory with respect to God and heare the other It makes us perfect intire and wanting nothing Now who would not be whipt every day out of wants and scourged every moment into integrity and perfection Nay who would not be beaten every morning to praise and honour and glory with God If this be the worst of frequent chastenings give glory to God poore Christian and comfort thy self he doth not hate but mightily love in this My soule choose this portion and beg it from heaven Try and refine and perfect thy graces in me O my God and scourge and teare and waste my flesh as pleaseth thee This is the drosse and that the gold most precious SECT XIV Other Cases answered 3. YEt more hardly against comfort under the Rod Case 3. it is urged by other poore soules Alas it perplexeth not me for the greatnesse or multitude of my afflictions saith another my burthen is I cannot exercise I cannot work under them I am so tossed I can do nothing either about heart or God or Rod I can neither pray nor beare nor consider how shall I be comforted when all the good of chastning is intail'd upon exercise and my hands and knees are so feeble that I can do nothing But is it so indeed Answ that such amazement is falne on thee by the Rod that thou canst do nothing What not pray nor look unto God that smites thee In good earnest thou must be chid for this is utterly a fault There is support and not confusion in the Rod awakening not astonishing and doest thou draw this and not that to thine own undoing and Gods dishonour Surely this is thy shame to eye only the stunning bitternesse and utterly neglect the reviving sweetnesse of the Rod. Yet not to trample upon this dejected soule whose burthen as well as sin this condition is and therefore makes he this complaint and refuseth to be comforted I shall adde but two words of incouragement and advise to remove the difficulty of this Case which keeps off the soule from comfort in affliction 1. Be not yet dismayed poore soule there is hope concerning this thing though but little action yet appearing it may be the divine Wisdome would abase thy pride and make thee see thy selfe how low thou art and therefore hath struck and left thee for a moment without strength this is his goodnesse sometimes Iob 2.13 and his way to save men thus Job sate seven dayes dumb before his friends in ashes his griefe tooke away his speech Yet againe consider thy self-condemning is one piece of work thy teares and sorrowes for thy deadnesse another Jerem. 31.18 sutable for thy condition and pleasing unto God though thou canst not compasse all the work yet it is some comfort to move a little yet further God will give in reviving from his holinesse to thy dejected spirit and set thee upon thy feet and lift up thy hands to work Isa 57.15 and through him yet shalt thou labour abundantly and thy labour shall not be in vain 2. Be advised also to take that course which may strengthen heart and hands to the desired exercise eye therefore not only the grief but the comfort of the Rod not only it's dejecting but it 's supporting vertue
comforter the marke therein specially intended which is still some main duty or other for comfort is not given for it selfe but for farther ends thereby attainable therefore when Christ would have his disciples know his minde and keep in remembrance his dictates his way is The Comforter which is the Holy Ghost Joh. 14.26 hee shall teach you all things and bring them to remembrance Nothing so powerfully instructs as comfort for as much as it revives and ingageth thereby the heart first unto it selfe and so brings the soule with delight to hearken to the Word made knowne and none can surpasse that good Disciple who learnes Jesus Christ with delight So when the Lord would have his servants be faithfull and bold in the testimony of him Joh. 15.26 27. or bearing witnesse of his truth this is his course to effect it by consolation I will send the Comforter to you from the Father hee shall testifie of mee and strengthened by his comforts Yee also shall beare witnesse Consolations shall constrain you to do that for me not to leave my glorious work without witnesse to the world Againe If he would have people convinced of sin in a saving way to melt them Joh. 16.7 8. and to drain their soules from filth and draw them unto God in himselfe this is his way If I depart I will send the Comforter unto you It is still the Comforter that he makes use of a sweet and blessed notion And when hee is come he will convince or reprove the world of sin See the Comforters work and if he reprove and make men know their sin sure it is in a comforting way to separate from it and to leade soules safe unto Christ Nothing makes sin appeare so exceeding sinfull as comfort presented to a wretched rebellious and disobedient soule the Comforter if any will make them ashamed and abhorre themselves It is the method of all the Apostles to ingage inable and fortifie soules against hardest oppositions and for greatest duties by the consolations of Christ 1 Pet. 4.14 when they would set them above fiery trialls the Câ—mfort of the Spirit of glory must mount them and the consolations of Christ harden them against death it selfe as for his own experience the Apostle labours with his Corinthians 1 Cor. 1.3 4 5 6. Now then yee afflicted of the Lord whose strivings of heart are to be hâ—ly under the Rod to search out sin to hate it to be fruitfull to Christ to mortifie corruption to make a good confession of Jesus Christ to be faithfull to the death conscience bindes you to exact care and watchfulnesse for these and it is well but how do you think to do these if you cannot live under the Rod or how do you think to live without comfâ—â—t I know no way If it be duty for a man to labour it is no lesse his duty to eate and drink and refresh himselfe without which long labour hee cannot Nay with as ardent and strong desires is he to reach after his refreshings as his work the same God injoynes both equally Deare Christians know it then no lesse your dâ—ty to strive after comfort in your saddest state that must quicken and maintain your life than after any office of that life which God calls for at your hands This I must indeavour to perswade it is your duty to reach after comfort and set your hearts in a right posture to meet with it the soule cannot be profitable to God that refuseth to be comforted by him O then stirre up your selves by Faith by Hope by Prayer to call in the consolations of Christ into your soules these will be your strength and being comforted ye shall worke michtily The Church cryeth out for this Stay me with flagons comfort me with apples for I am sicke of love Support comfort and reviving is that shee calls for the means were fruits cordiall and effectuall thereunto as Pomegranates or such like and good measure of these cordiall receits shee cryes for flagons at least her sicknesse puts her upon and not terrifies her from it shee was sicke with love longing desires to Christ were in her and desire not satisfied made her sick and sicknesse now makes her call for comfort that she may yet be streng thâ—ned to follow Christ O do yee likewise in all chastisements whether upon spirit or flesh rouse up sinking hearts ye your selves must heartily make after comfort unles ye mean foolishly to give up the ghost and become dead and unprofitable to God 3. Yee will be more perswaded that this is your dutie to make after comfort if yee doe rightly consider what plots the Devill hath to keepe you from it he knows if he can keep you comfortles he will make you fruitles and at last Apostates from God as his hope was concerning Job and he thought he put faire for it when he brought him to curse the day of his birth c. I would alwayes conclude this for truth That from which the Devill drives me is surely the dutie unto which God draws me If he for bids me comfort I will beleâ—ve that God commands it Let me but touch the wiles of this subtle Serpent a little which I observe at three states of time 1. In bringing men into sin 2. In keeping men in it 3. In killing those that doe escape it as much as in him lyeth The first the Apostle notes about Eve that the Serpent-devill beguiled her by his subtletie 2 Cor 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his sleight of hand turning every way for his own purpose he is very craftie in perswading men into sin The second he warnes of to the Eohesians what wiles methods mazes labyrinths maeanders he hath to puzzle men in sin that they should not find the way out shrewdly guilefull is he this way to hamper men as the cunning hunter doth his game in the net The third is his last fetch that if God mightily deliver the soule and by the power of God it escapeth out of his dominion then his devices are to swallow up that soule with hopeles feares doubts and unbeliefe that he might never taste the good comforts of God but perish in a despairing way therefore he powres out flouds of temptations after him if possible to destroy him Of these inventions the Apostle makes mention in the case of that sinner in the Church of Corinth whom God by his Church had chastened with that severe sentence of Excommunication The man was so dejected that he was even now swallowed up of a kind of despairing sorrow The Apostle therefore timely interposeth desires the Church to pardon and receive in this chastened humble soule lest Satan should over-reach them and while they thought by casting out and delivering to Satan to save the spirit the Devill might thereby destroy it wilily suggesting a desperate ejection of him at once out of the Church 2 Cor. 2.11 〈◊〉