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
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
must be fruit of God that is excellent fruit and two excellencies at least it notes here 1. Diviue nature created indeed and such as is communicable but exactly conformed to Jehovah Righteousnesse the very image of it 2. Divine blesse which is the confluence of all glories communicable also and depending upon this righteousnesse derived from God and rooted in him And is not this excellent fruit Would any but a beast grudge to be whipt into God into the divine nature into the image of Christ Who would not be willing to be scourged and beaten into heaven into glory into life from the wayes of death These are the sure gain of chastenings but yet more good 3. The inseparable property of this heavenly fruit is peace the terme seemes to answer to the former griefe vexation or torture that might be in the rod which disquiets the man and fills the flesh with pain and trouble this is but for the present working of Gods physick the after fruit of righteousnesse brings peace and settles and quiets all again it is like a stomack setling cordiall after a tearing vomit The Syriack reads it by conjunction the fruit of righteousnesse and peace not losing any thing of the gain yet me thinkes not uniting close enough that sweet paire by a conjunction when the Spirit shuts up Peace in Righteousnesse as the inseparable fruit of that and so makes in a manner one of both to shew their undivided societie Peace as sure a fruit of Righteousnesse as righteousnesse can be of chastening is Gods own discovery Isai 32.17 The work of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever But what then is this peace I shall not stay long in variety of translations of the word to search this Pacatum fructum onely to take the best That is not good that reads passively quieted or appeased righteousnesse farre from the word It is neerer that renders it actively quieting Pacisicum tranquillum or pacificall righteousnesse for it brings peace with it but neerest is the absolute reading of it as in ours peaceable or peacefull righteousnesse abundance or fulnesse of peace hath this fruit in the compasse of it But what is it still I shall return in short as in the generall use of it Peace is the confluence of all good and therefore points out a prosperous state when all things are in peace so in the speciall application of it here it notes all those kinds and degrees of good which onely can be the cure of the severall evils in the rod for that way alone looks this peace Now there be these sore evils usually in Gods scourge 1. Frownes and displeasure discovered in the face of a chastising God 2. Smart and trouble and vexation upon a suffering flesh 3. Doubts and feares and terrours arising from both the former in a tender and afflicted soul in all is great bitternesse The fruit of righteousnesse this peace hath soveraigne vertue against thesee and cures them all Psal 119.165 Great peace have they which love Gods Law such onely are like unto it and nothing shall offend them they shall have no stumbling-blocks to vex them great peace issuing from that right frame of heart conforme to Gods Law takes away all offence no reigning griefe to such 1. This turnes frownes of God into smiles and displeasures into pitie when the rod hath got the victory and brought home the wanderer to righteousnesse then it is all peace God frownes no more Jer. 31.20 but loves and pities so he speakes to returned Ephraim It is my deare child he is my pleasant sonne Peace then is Gods smile and favour fixt on his chastened righteous seed 2. This peace hath a good or vertue in it contrary to all diseases maladies or sores that the rod can make and therefore must carry healing in it every yoke it easeth and every burden it removeth it is a salve for every sore no pain can afflict the flesh but peace can ease it This is honour in reproach supply in wants health in sicknesse a guide in wandrings security in dangers reliefe in injuries life in deaths this is a shelter against the storme and shade against the scorching Sunne there is no malady whereunto this is not a suted remedy it comforts all sorrowes and wipes away all teares from the eyes of Gods chastened children Psal 3.5.6 Psal 31.22 By this David may be kept secure sleeping in the siege of ten thousand adversaries this sheweth him his acceptance with God and easeth his terror when he judgeth himselfe a reprobate and an outcast from heaven Nay this a sure guard against all the in-rodes of Satan upon the soule and invincible shield against his fiery darts This peace of God and righteousnesse will guard Psal 4.7 or keep safe our mindes our bodies our all in Christ Jesus This is peace the ease of every smart laid upon the flesh 3. Once againe as no rackings so full of torture as those of a doubting fearfull self-condemning heart so no remedy so soveraigne against these as the peace of righteousnesse In a word this is assurance or confidence setled upon the righteous soule that answereth every doubt and quells every feare rising up from the apprehension of Gods displeasure in the rod it is so sweetly stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 32.17 the service work or effect of righteousnesse is assurance It doth indeed assure God assure life assure deliverance assure glory to the soule against all cavils it puts every good out of question and makes the heart live confidently above every crosse see now the gaine of chastening Fruit Righteousnesse and Peace the rod brings forth a fruit that destroyes it selfe sweet abundant grace and glory with Gods smiles griefs ruin and hearts assurance to triumph over every doubt and evill who would think that such a dry stick should bring forth this blessed fruit yet thus it doth But now to whom That is the next quaere SECT II. The condition of the fore-going Fruit opened 2. 2. Condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe character or condition of those souls who onely find this fruit of the rod is thus exprest in the Text To them that are exercised thereby to them this fruit is yeelded from the rod There is much weight in this clause and yet I find it little considered our gain or losse by all afflictions depends upon the Yea or Nay of this It will be fit therefore to see what is in the letter and then take more seriously to thought the matter intended Three termes there are in this clause 1. The Subject the men here pointed at 2. The Condition Exercise 3. The Occasion or Incentive of it the Rod no difficulty here but about the right taking of the condition It is for the most part onely rendred passively They that are exercised thereby that is they that suffer and are pressed and afflicted by the
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
out of place it must be deficient in beauty if not in health and indeed an uneven and unfit disposition of members â—s reformation puts all right this way and makes a good foundation for saving health when body and soule stand in a right aspect to Christ all must be well to God-ward there 2. A right disposition of faculties and inward affections Rectad spâ—â—tio 〈◊〉 when judgement will and affections stand right with God in that Euangeâ—â—call rectitude promised to and wrought in the true members of Christ which is a true conformity to the minde of God though not in present reaching in degrees yet to be perfected in Gods appointed time This is quite contrary to all crooked and perverse dispositions and therfore must be the healing of them if distempers be best cured by contraries a cleane heart and a right spirit is that which David calls for to recover his hurt that befell him by his fall Psal 51.10 When minds stand right with Gods mind and will with Gods will and love where God would have it 1 Pet. 3.21 and feare where God appoints it and zeale where God calls for it so that answer of conscience is directly to Gods call Psal 27.8 according to that when God saith Seek yee my face the heart answers in very termes Thy face Lord will I seeke this is a sound spirit in good state of health rectifying therefore must be healing 3. Râ—ctadâ—posio 〈◊〉 A right disposition of acts and conversation exercise as it is a token and effect of health of body so no lesse a preservative of it rightly ordered Surely in the present case it is very true right wayes with God are the effect of an healing reformation and do also perfect it right hands and right feet pitching upon right works and right wayes argue an healthy soule indeed and so keep it in that good condition from over-powering distempers by sin such do no iniquity here security from satall sickensse or halting Psal 119.3 but whence this They walke in his wayes This right disposall of wayes and godly exercise pâ—â—vents spirituall diseases and I keeps the soule in health Thus far we see the sweet healing vertue of these duties such a benefit of them as may make them truly desireable by Christian soules Heaving therefore thus touched the goodnesse of these motives which is their drawing force for a close of all as God directs I shall only labour to move by them to the practice of those duties which concernes the chastened in the right use of their afflictions Heare now yee afflicted of the Lord Doth God so pity the halt and the lame that are any way maimed by the Rod that he chooseth healing for them not greater ruptures or subversions Be then of Gods minde and cloose your own life not your death for this purpose reason will guide you to take hold on comfort and perfect reformation These are the binding hearling wayes for the sicke and broken if health yea saving health in God be so good so desirable catch at comfort in Christ cheere up lift up hanging hands and palsie knees pursue a through righting of the soule a full reformation these will be health to the navell and marrow to the bones The duties have been stated already looke there what is to be done The rules of right prosecution I shall only adde here that wee may walk by line and not swerve they are such as these 1. Prosecute these really true comfort and true reformation must be truly pursued with reall care purpose of heart and affection of soule to prosper 2. Pursue them equally as much strenght and vertue are in one as other seek after reviving or consolation of Christ as much as after rectifying or amendment sweetnesse of life health and strength are equally promoted by both 3. Follow them orderly it may be needfull sometimes first to comfort and strengthen hands and feet before we exercise them to works or wayes but then the inseparable issue of comfort must be amendment and right walking be not shie of the consolations of God upon pretence of unworthinesse these must make us worthy at least as they are unseparably united let them be joyned in the prosecution take one to dispose more sweetly to the other 4. Pursue them earnestly as a man would strive for life and health yea and with that constancy as is sutable to that desire of living ever such preservatives of health make a blessed life while they are in use health is maintain'd and life perfected as yee desire to live then labour to be comforted and rectisied in Christ Cheerefulnesse and rectitude will establish you for ever Be eager be constant in their pursuite conscience in duty will signe you the true members of Christ and servants of the great God Neither will your Lord forget his promises or covenant of his truth In your duties he will meet you Hos 14.4 Zeph. 3.19 He will heale your back-slidings and love you freely hee will save the soule that halteth though the Rod smart a while your pain shall be your gain it is your Father that chastiseth he seekes not your fainting but reviving not your evill in hardening but your good in reforming not your subversion but conversion to him not your sicknesse nor your death but your life and everlasting health seek yee also and yee shall finde The chastening Father the mediating Sonne the comforting and quickening Spirit are all ingaged to give in the sweet and full fruit of chastening providence to your soules strainten not your own bowels but open to them and labour with them By that Spirit of joy and love through the Prince of peace and Son of love give glory to that tender Father who is God-Love blessed for ever from him this one God in three are all things to him be glory in the Churches for ever and for ever Amen FINIS
in the bitter there is sweet in very pain some ease and in the faintings a cordiall poore afflicted soule to stand between thee and perishing under the hardest pressures Look but upon this again God indulging thy present smart and suck the honey the sweet of heaven reviving comforts by these frequented meditations 1. Think and think it seriously and think it throughly that in this matter you have to doe with God it is he independent in his being and judgement upon creatures that saith of thine affliction It is heavie and of thy sorrow Alas poore soul for it is bitter none can blame thee O thou afflicted put thy case now in the saddest state of chastening How is it with thee Surely comfortlesse enough I am the man that hath seen sorow my dwelling hath cast me out and my place knoweth me not I wander as a bird from her nest in danger of devouring every moment yet no doore is opened to me man looks not toward my distresse I am consumed with pining sicknesse spoiled of goods my flesh worn with iron bonds and I become a reproach and by-word yet this is nothing to lookers on nay when I labour to hold fast my integrity when I humble my soul with fasting yet this is turned to my reproach I suffer as an outcast of God and Men lover and friend and kinsmen get farre off nay God is suggested to be my enemy by the adversary and they persecute me as a forsaken soule yet no man careth for me and what more absolute misery then in the depth of sorrows to be denied pitie Alas deare heart thy right and left hand comforts from the creature fail But why lookest thou not upward No thoughts of God in this matter O remember no soul truly miserable but that whom God looks not after write him wretched when God careth not for his soule But O thou chastended of the Lord thy God stands by thee he tells the steppes of thy wandrings he bottles and books up thy tears he weigheth thine affliction in scales and knows and sayes it is heavie he seeth the iron marks upon thy flesh and treasures up all thy sighes let the whole creation cast thee off as loft yet this is comfort invincible in thy affliction God knoweth thy soule Weigh but his greatnesse his grace and his faithfulnesse and then be comforted His greatnesse shall not terrifie nor dismay thee but it shall help and supply thy weaknesse under burdens his grace shall blot out sin that gives a sting to thy afflictions and his faithfulnesse shall establish thee in peace and comfort when thine own unevennesse would make thee fall See Jobs practice about these when they were urged against him for his wounding by unkind comforters Job 23.6 and doe likewise Will he plead against me with his great power No but he would put strength in me Say thou so too and be revived shall his greatnesse set it self against me in my trouble to drive me like a leaf or crush me as a worme when his grace hath accepted me and his faithfulnesse is engaged to make good his Covenant of love unto me No no though creatures prove a lie stones in stead of men and oppressors in stead of friends they think it glory in revenge to pursue a Flea 2 Sam. 24.14 a weak thing that cannot resist them yet God is truth and the same for ever his power and grace and faithfulnesse are one undivided beeing he will not so glory over his poore weake chastened ones but will put strength within them and make them stand under their burdens his strength shal be theirs to make them more the conquerors over all afflictions for hee knowes their griefs resolve then Christian and say though creature-comforts faile and creature-power doth rather oppresse than ease me Habak 3.18 yet I will rejoyce in the Lord I will joy in the God of my salvation he pitieth and will heale me 2. Thinke upon thy very smart and thinke rightly with the thoughts of God concerning it and some comfort must arise It is not abstracted paine but paine with purging paine with scourging paine with refining In short it is thy smart but sins death the spirits purging but the flesh its consumption The most tearing physicke is comfortable in its very torture for then it killes the disease and secures the patient from dying by it So great hath beene the evidence of the good of such afflictions that the Holy ones of God have made it their petition in the fornace Lord let thy scourge abide and sinne be gone it is good for us to bee here where sinne doth least annoy us It is true comfort under wounds of flesh to have spirit healing This keepes those heavenly soules from fainting 2 Cor. 4.16 the paine and pâ—rishing of the outward is the reviving polishing and daily renovation of the inward man what ever workes ruine to that and repaire to this is no crosse but comfort Such thoughts will ease thy paine and make thy burthen lighter refresh thy spirit and make thy joy the greater 3. Thinke upon the bound and measure of thy smart it is some comfort to know it is short It is but a present paine a moment a very now of affliction to be indured and should this swallow up spirits and hopes too Art thou a man but of a day and hast an eternall spirit and everlasting hopes presented Let this refresh thee thy paines are shorter lived then thou art thy hopes outreach them and thy spirit shall outlive them give not up the Ghost then for present pressures It was a Saints reviving once Psal 30.5 Weeping may indure for a night or for an evening I shall outlive this to see the day and then joy singing shall returnne in the morning To close this part of the paine of chastening and leave some tast of sweet with the afflicted and desire of more to bee expected in the succeeding portion adde but this thought to continue thy attendance upon that which followes Thinke upon the After that sweet After that long After wherein all present griefe shall bee swallowed up and all transformed into that After fruit so that no remembrance shall abide of former sorrowes Comfort thy selfe a while with the thoughts of this untill more fully it be revealed it is the next worke whereunto for thy greater consolation I shall proceede THE SECOND PART Of the gaine of Chastenings Neverthelesse afterward it yeeldeth the peaceable fruit of rigteousnesse unto them that are exercised thereby v. 11. SECT I. The true stating of the second proposition from the text with its due partition and partiall explication THe Spirits Method in giving sentence upon chastenings is to passe from concession unto sense to correction unto faith Hee grants the present the now of paine unto their feeling True the chastening is for the present grievous yet would he not they should thence conclude nothing but bitternesse in their chastening He therefore suddenly
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
is from it this makes my countenance healthfull and though I see it not now yet I will hope and I shall praise him for it peace will come Conclude not then deare soule no grace because no peace wait for it will come and will not tarry abundance of peace to blesse thy soule for ever 3. There is peace upon thee in present were but thine eyes cleared of teares and thy heart of cares a little to consider and look towards it Rev. 3.19 Can this word fayle us Whom I love Irâ—buko and chasten and can he love and not be at peace All this thou doest not feele and therefore wilt not beleeve Faintings oppresse thy sense and sense thy faith that now thy hands hang downe and knees be feeble no strength is left in thee to see the good the peace of thy condition No remedy but this to shake thy selfe from the dust to bestirre thy selfe to lay hold upon mirth and healing Strive not against thy comforts still but yeeld thy selfe to reviving counsells In this way righteousnesse and peace shall meet upon thee and crowne thee and kisse each other Onely up and be doing to make that use of the chastening Providence which the Apostle here commends It is the last generall proposed and now more strictly to be considered The third part of the Treatise Concerning the true use of Chastenings as taught by the Apostle Wherefore lift up the hands that hang downe c. ver 12 13. SECT I. IN these is couched the sweet closing inference from all the former discourse had with these Christian Hebrews about their patience or suffering for Christ under the hand of God which teacheth the duties we owe unto and the true use that we should make of the chastening providence of our heavenly Father Two things are eminently observable 1. The terme of Illation whereabout also are considerable 1. The true premised ground whence it takes its rise which is not onely the end of chastening immediately foregoing but indeed the whole chastening Providence with the pieces of it as mention'd in the former part of this Chapter 2. The true force of it upon the consequent duties it lays necessitie upon Christians To lift up c. To make streight or even paths c. 2. The matter inferred which is a double duty upon the chastened 1. Incouragement They must stirre up themselves from their sad postures Lift up hanging hands and feeble knees 2. Amendment They must make crooked streight set themselves to rectifie and levell their wayes to God And both these I conceive joyntly urged by a double Motive 1. The danger of the neglect It will be greater Apostasie 2. The benefit of the performance It will be the healing of the lame I shall take the inference with its force upon the first dutie and after the resolution of the Metaphoricall termes into their proper signification I shall conclude in plaine termes the first use here injoyned from Gods chastenings Two things are obvious in the first dutie both represented in a fit Embleme 1. The object Hands hanging down knees feeble like a palsie man 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descriptio hominis inertis guem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Hesiodus Ber. in Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dâ— eo dicitur cujus manibus nulla industria inest cujus manus sunt minime industriae vel cuâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. mambus nâ—hil roboris inest Steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Act which is lifting up a fit remedy for the foregoing evill Could I handsomly present this man to view with these hanging fallen hands and these feeble loosened dis-joynted knees it were a most sweet Embleme of a most sad and disconsolate condition Suppose a man either by age or weaknes or surpassing paines so worne wasted and spirit-fallen that his hands sinke downe fall from his worke having no strength and yeelding unto death Or againe looke upon an aged palsie-man or one smitten with astonishment as Belshazzar at the hand-writing that his joynts are loosed knees smite one against another what a picture of amazing and confounding sorrow were this nothing but fainting and trembling to be seen here even to the yeelding up of the ghost And if such be recovered it must be by stirring chafing or lifting of these fallen members up himselfe rousing his friends about him supporting were as fit a resemblance of the comforting part To speak plainly these hands and knees intend no other but fainting and palsie hearts when poore soules seeme to be over-wrought with affliction so that as a wing-fallen bird they are stopt from motion strength spirit and all even yeelding unto death the terrors of the Almightie make them sit trembling and drinke up all their spirits In this conflict what creature can hold up yet this must not take away our hearts wee must even now lift up such hanging hearts support and comfort our spirits in such palsie fits and strive against our yeelding unto death by no means must we give way in chastenings to uncomfortable faintings but cheer up and revive against the face of death it selfe spirituall liftings up there must be for spirituall faintings and setting hearts againe in right frame of comfort and reviving for the worke of God This then hence is the rule for that Christian use wee must make of chastenings inferred from strong prenâ—ises Doct. 3. Gods chastening providence infâ—rceth his children to comfort and cheerfulnesse under all their sufferings Gods rod of chastening is not intended to breake and kill and dash in pieces but to bind up revive and comfort tender and dejected Spirits Griefe may become us under a Fathers frowne but dejection and hopelesse fainting the rod it selfe gainesayeth and injoyneth soules to a better use of it for their reviving The rise of this rule here is evident comfort is the dutie the inference layes the injunction and the Authority raising it is the chastening providence with all particulars specified therein and declared by the Apostle in his foregoing discourse Now for a more fruitfull treating on this these particular quaeries must be resolved 1. What is that chastening providence and wherein it doth consist that hath such influence upon this dutie 2. What is that force which that Providence hath upon this dutie concerning our hearts 3. What that dutie is which is with such necessitie urged upon Christians from this work of chastening The two former will cleare and evince the truth the last is properly thâ— use which I shall together unfold and presse practically upon our selves observing the Apostles scope in this place which is to perswade to dutie when he had toucht the state of it SECT II. Of the nature of Gods chastening Providence and its force TO satisfie the first inquiry 1. What is Gods chastening Ptovidence Poslquam docuiâ— Deum salutâ— nostrae prospicere dura nos cosligat inde nos ad alacritatem hortatur â—â—hilenâ—m quod nâ—s magis debilites
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