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
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.
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
I suffer you It was but infirmitie in them yet not to be suffered for it tended to greater ruins as it proved with another sort of false Christians 1 Tim. 6.5 from whom Timothy was advised to withdraw 3. The weaknes of the halting feete and thence pronenesse to be driven out by opposition or to fall out of the way of God utterly of themselves for want of strength every weaknesse in the very entrance inclines to more habituated distempers and then to death and no lesse infirmity in the Christians life and walking tends to greater perversenesse and fatall danger The duskish evening leads into the darkest night and the weakest evill brings ever to a worse unlesse in time resisted This made Paul stand up so sternly against those at Antioch which did not walk rightly that is Gal. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did halt in the way of the Gospel and he did resist their dissembling lest it should proceed to greater wickednesse and so to the ruine of their souls It is evident in these now that halting doth of it self incline to pernicious Apostasie and the souls destruction But why this a motive to comfort and conformity or rectifying wayes to God The reason of this must be the vertue of these duties for prevention of this dismall evill The next consideration To the second The power in the former duties effectuall for cure of this evill is twofold 1 Primitive to turn away those pernicious maladies that breed and bring forth this Apostasie 2 Positive to keep the soul in a true and perfect state with God this more properly is considerable in the second motive for healing the former is the work for present to state that Now these two duties encouragement and amendment are sweetly fitted against two sorts of evils that work this overthrow of poore souls some are weakning evils that disable the soul to stand against it others are perverting evils thrusting the soul out of Gods way into perdition Comfort is the cure of these and Reformation the bane of these whereof something would be discovered more distinctly 1. The consolations of Christ wheresoever they come remove these weakning and dis-inabling evils which lay the soul more open naked and obnoxious to the mischief of all Apostarizing corruptions the stating of those evils with the application of this remedie will be here convenient 1 The fading of light for discoverie of God in Christ reconciled makes the soul very weak apt to be turned aside from the truth having lost God out of the eye for want of light indeed many times a poore soul is turned into an hell of sin and miserie for who can be solicitous to keep close to God who seeth him not or at least not reconciled To this the comforts of Christ do give soveraigne help for which cause it must be that the Apostle in hsi method of bringing the Churches to the abundant knowledge of the mysterie of God in Christ Col. 2.2 he strives first that their hearts might be comforted and thence would he draw them to the riches of the full assurance of understanding to the acknowledgement of or insight into the mysterie of God of the Father and of Christ And truly no soul can be so intimately acquainted with the secret of God in Christ the great preservative against Apostasie but that soul that tastes of his sweet and ravishing consolations and hath his heart revived by him reach after Christs comforts then they must that desire fully to see him and seeing to be established by him 2. The fainting of hope and therewith the decay of vitall spirits is a very great weaking and exposeth of it self to death unlesse a remedie be timely and none better than the consolations of God for removing of this dangerous obstruction and reviving the drooping spirit Alas the dying of hope leaves the soul as a livelesse thing turns it into a miserable state of confusion and distraction that it is even readie to curse God sometimes unawares and die and lieth liable hereby to the tempters furie to be hurried into a soul-killing despair Now to give life to this hope the Apostle implores God for his poore Romanes but under what notion hear his words Rom. 15.5.13 once the God of consolation or the comforting God and again the God of hope even that makes to hope fill you with all joy and peace in beleeving that ye may abound in hope through the power of the holy Ghost It is then the comforting and hope-raising God that can create hope and by hope joy and by joy establishment for his poore creatures Consolation and the comforting power in God bears all this work The Psalmist found this vertue of divine consolation Psal 94.19 In the multitude of my thoughts within me confusion of thoughts were within him what course to take whether to stick to God or leave him thy comforts delight my soul These revive and keep from sinking Who would not catch after these grcedily rather then die 3. The failing of duties and vitall actions are a sad presage of death as well as a great weakning in present to the soul every omission or weak performance is like a gaspe before giving up the ghost Now no way to cure this but by cordials and none like the comforts of Christ When Christ himself was in the conflict buffeted by Satan to make him deny his Father to let us see that our flesh in him needed support Angels are sent to minister to him and support the flesh how much more need hath our poore spiritlesse flesh of this Matth. 4.12 For want of praying and for want of walking the soul may be subverted utterly and for want of comfort it can do neither nothing strengthens the hands more to the work of God than the consolation of Christ and nothing keeps more from Apostasie then to walk circumspectly in the wayes of God and abound in his work In sad distempers Jeremiah resolves to do no more work not to speak again in the name of the Lord but when the fire burnt within him and the comforting spirit inflamed him he could not hold his tongue Never did David fall fouler then when his heart flag'd and fell off from dutie and never was it well with him again untill Gods comforts had raised him to his former communion Psal 51 1. c See how these consolations as well as convictions ministred by Nathan put him upon prayer again Psal 42.5.11 to recover his fall Nay frequently is he forced to beat the comforts of God upon his own heart to keep him from defection and that by reason of weaknesse was growing on him dutie saves from Apostasie and comfort keeps up to duty It is but reasonable then to prevent subversion we labour for strength of action towards God and for support in this we strive to take hold of comfort in our afflictions The Gospels comfort can onely cure suol-killing faintings seek