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
the purpose The Psalmist observes this Good and upright is the Lord Psal 25.8 9. therefore will he teach sinners in the way that is the right way he expresseth no lesse immediately The meek or humble or afflicted will be guide in judgement that is the right path ordered by him and the meek will be teach his way And the happie effect of this teaching is proclaimed to the Church Psal 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy law No reason to proclaime him blessed unles crown'd with the highest good and attained unto God in his very uprightnes and even thither doth God draw him by chastening and by teaching Needs then must that soule learn to walk in right wayes when God himselfe by the rod shall teach him 2. Effective also or a creating power is this issuing from the rod-providence to make Gods chastâ—ned cleave to even paths God himselfe is in the rod therefore must worke like himselfe to bring about his purpose of graâ—e that none can let it In his word he speaks and it is created and in his rod he speaks and his pleasure is effected He sends his word and sayes to the dead live and they live and to the crooked be made streight and they stand upright and no lesse doth he send his rod and cryeth to the wandring sheepe returne and it returneth and to the lame soule walke in even wayes and he walketh The words of promise are therefore peremptory The lame shall leap as the Hart c. It in creatiâ—g darknes and evill afflictions on his people he speaks to heavens and skies to drop downe righteousnes it must be if he be God I the Lord have created it Isa 45.7 8. David found this upright frame really made and abiding on his soule for which he blesseth the houre of his chastening It is good for me Psal 119.71 that I have been afflicted saith he the effect was evident the learning of Gods upright statutes which was no other but the framing of his heart unto them needs then must they walk rightly and run in even paths for whom God makes such hearts and wayes 3. Active likewise and a power of doing or stirring according to the bent or byas of the rod doth God give out to his chastened ones that they may be stirring and make themselves right wayes So that not onely skill for dutie and will for dutie is hence brought home to them but actively diligence and earnest motion to walk in these upright wayes is hence supplyed not onely outward pricks to spurre on from without by the rod smarting but inward motions Non aculcos addit tantum ab extra sed impetus ab intra movet Hos 6.1 quicknings and stirrings to this by the secret hand that manageth the rod upon the heart See this force upon the Church afflicted they egge one another forward to return and walk with God Come say they let us return unto the Lord. c. This then is the first part of the power of this chastening providence naturally inabling the afflicted to make right paths for their feet to walk in To the second the morall force of this afflicting hand upon the following duty is the strength of reason which is so great that it must needs over-power men and make them yeeld to give out themselves to the utmost for obedience unlesse they refuse to be drawne with the cords of a man and declare themselves unreasonable let these strong reasons be weighed for this purpose issuing from this divine providence 1. It is the will of the Chastiser the command of the highest God even your amendment by the Rod to have your feet set even in his right path Ezck. â—3 11 Dâ—sidero alquâ—d audiâ—e de Cwlo can there be stronger reason to perswade obedience from a Law base creature than that word from heaven Turne yee Turn yee why will yee die It is all the warrant for duty which reason can require that which he said I desire to heare something from heaven unlesse yee are stronger then God and can over-top him it is most unreasonable to resist â—is will 2. It is the love of the Mediator to put in between God and you and direct the stroak through himself to beare the bitternesse himself and to let out only so much of the smart as to startle you out of your wandrings and crooked wayes and perswade you to returne and take the streight path that yee may be conformed unto him Is it not the justest reason now that yee should comply with this love of the Mediator is it not most unreasonable to reject his love without a cause and by your frowardnesse returne hatred for his good will 3. It is the Spirits free motion that as he would seale you for God with his owne character so he would drive you to him by the Rod and therefore ruleth in this chastening to by as your hearts to the right path is it reason then to deny this sweetest motion to sadden this Spirit to lame our selves more and turn out of the good way of God The Oxe and the Asse shew more respect to their guides than this In a word through all these hands the Rod is the last means to rectifie a soule and if this do it not it is perverted to perdition Reserving other considerations in the Text for their own place this is the summe of the precedent arguments Absolutely necessary it is to reach that conformity of heart and wayes to God in rectitude the Fathers will the Sonnes love the Spirits motion through the Rod drive the afflicted unto this marke can reason deny to yeeld to this power which is for the mans salvation and not destruction Surely not we shall then take it as undeniably pressed upon chastened soules from this sweet Providence therefore make streight paths for your feet But what is our duty here That is the next part SECT VII The state of our duty in making streight paths for our feet THe power of Providence to help us and reason from the Rod to convince us of duty have before appeared That we are to be doing something being summoned by the Rod is evident what we must do is now the question Make right paths for lame feet we must this the Rod would have that we set our halting feet in Gods even wayes to make our treadings or steps sutable thereunto Now halting here is an unperfect or uneven walking with God when by feares or other blasts we are kept from the strict and right tract of conversation from which we should not swerve Amendment then or thorow reformation is the morall of right paths and right feet joyned together which is our work to look unto to make our thoughts right concerning God concerning sin concerning duties and our affections right suted to various objects according to the rule and our indeavours right striving to keep close to the line of
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
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
Mediation he might bring downe all from the highest God to the lowest creature Now put what you will into the hand and power of a Mediator it must turne to good unto them for whom he hath undertaken this Mediation His hand intends nothing els but help to the weaker part for whom he mediates as it obtaines nothing but grace from the mighty God to whom he ministers for them Take we this instance Nothing could be more contrary and hurtfull to Man a sinner than the Law that found him guiltie and accordingly cursed him to death Gal. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet this ordained in the hand of a Mediator though but an Earthly one must be revealed with Evangelicall purposes the hand or Ministry of a Mediator must needs be gracious how much more the hand of that heavenly Mediator wherein is power and grace it selfe more than commonly ministeriall can and will turne all within its reach scourgings themselves to the comfort of Gods chastened ones Now nothing clearer than this that the rod as well as Covenant is in his hand therefore over-ruled and tempered by him for the afflicteds comfort He commands the spirit of the rod and he takes out the sting of it Ravish him with the piercings of the single eye of faith and you are sure of him your Mediator and he sure so to order afflictions for good that they shall not presse you out of your working frame Two speciall mediating helpes are observable 1. The Mediator steps in between wrath and us to interdict that no fury nor effects of it can issue from God upon the people of Mediation he suffers nothing but love to proceed toward them and if that love bring the rod to try or purge he yet againe interposeth either to hold off the smart or to allay it that it shall not distract no affliction comes but he sweetens and meekens it The rage of man could not aggravate a torment more Dan. 3.19 26 27. than that proud Monarch did in his seven times over-heated fornace for those three valiant Confessors of the true God yet throwne in and comming out the smell of fire was not upon them nor a finge upon their cloaths How came this to passe There was a fourth went in with them and stood betwixt them and harme the Son of God whose hand master'd and cool'd the fire The Mediator sweetens the Crosse 2. The Mediator as he steps in against the rod so for us as to allay the bitternes of that so to strengthen our weaknesse for bearing the remaining smart It is marvellous that a creature should doe and suffer that so triumphingly which the Apostle professeth of himselfe Phil. 4.11 12 13. I have learned in what ever state I am therewith to be content He was able contentedly to goe on in his worke under the hardest condition not content onely with a little but whether he have any thing or nothing it is all one with him he hath sufficiency within him He can be abashed and be hungry and suffer need and nothing turnes him out of his biasse to the worke of God How comes he to be so unshaken He tells us I can doe all things thorough Christ that strengtheneth me It was the Mediator that supported putting his own neck into the yoke his own shoulder to the burden that it might not over-charge this poore soule Let us eye him and overcome him by looking in faith to him as Mediator he cannot deny but he will doe for us likewise With a carefull eye to these directions we may reach the marke that is set before us even in the midst of roaring Seas tumultuous pressures scorching fires and heart-breaking burdens to give glory unto God our blessing shall not then be far behind the fruit of righteousnesse and peace with abundant following consolations SECT XII Consolations issuing from the precedent Truth AS the Consolations of Christ are sweet and many in varietie of conditions so in none more sweet and abundant than in the state of sufferings the abundance of these brings forth plentie of them It is worth our view to see what store of them the disposition of the rod with its appendents in the present truth sends forth to Gods afflicted It will be very injurious to hide them from the exercised wrastlers under Gods rod seeing he hath ordained them for such though perhaps they may receive a pinch upon the thigh that makes them halt yet they shall not goe away without a blessing Though God whip them yet will he blesse them Every word in the Text speaks comfort unto these and no man may take it from them 1. The hand of love that chastens as a Father cheers up the soules labouring in the furnace Faint not poore heart when thou art rebuked my dear my darling the child of my delights art thou Jer. 31 20. I remember thee when I speake against thee every stroke goes to my heart my bowells are troubled for thee and I will surely have mercy on thee I delight not to afflict but now it is needfull because I love I chasten you and chasten that I may save you Rev. 3.19 better chastened than condemned Let not sorrow over-lay your hearts God-love cannot afflict his seed for evill 2. The rod it selfe that smites them speaks nothing but good unto them scare not thou tossed and afflicted soule Psal 23.4 behold I will comfort thee although I smart and wound the flesh yet it is but to heale the Spirit my commission is to awaken not to stun thee to kill thy sin not to hurt thy soule to refine and not consume thee to take away thy drosse and make thy gold more glorious Lift up thy head I am from God on thy side to save not to destroy Love hath sent me to check sin and spur on grace to turne thee out of the wayes of death and keep thee in the paths of life Had not I come how many lusts would have preyed upon thee How many deaths might have devoured thee How would hell have striven to swallow thee I am Gods Scepter to over-power thee as well as his rod to discipline and guide thee to heaven Be not disconsolate 3. The work it selfe though hard and irkesome in the very fires yet yeelds sweet comforting suggestions to the chastened and exercised soule Three grounds of consolation at least may hence be presented to incourage the afflicted heart 1. There is life above affliction when the rod hinders not from motion unto God Miserable he that can neither set hand to worke nor feet to walk in the valley of trouble but blessed whose heart is not falne nor turn'd aside from the work of God amidst all blusters Happy Job that could give glory by beleeving unto God Job 13.15 though he should kill him 2. There is strength of grace in that soule which can so master the rod as not to be disquieted by it from its appointed worke As it
not let our spirits sinke when such support is given to hold us up To the third Quere then 3. What is the Duty What is the afflicteds duty it will now be needfull to returne we see the providence chastening the comfortable considerations therein presented and their force to revive and comfort all the vertue and force of consolation is upon Gods side but the duty in the use and application is upon ours God gives the reason of our cheerfulnesse in his work and we must returne performance answerable in our duty God gives the life but we must lift up hands and knees our selves But what is this lifting up precisely Surely it concernes us to know whose duty it is to do it It is an expression fitted to the former metaphor of hanging hands and palsie knees however friends may be about supporting chasing cheering these fallen fainting and dying members yet the very patient himselfe must put forth the strength hee hath to raise these diseased parts out of this sad and pining posture and so strive to dispose them that the remedies applied may bring forth the defired ease and reviving Resolve the precedent dolefull Embleme properly into hearts fallen trembling and fainting under Gods chaflisement and this lifting up must note a sutable work in the chastened for removing this spirit-palsie and heart-failing The notation of the name or word it self may help in this it is plainly in it's proper significate to erect or set upright in it's place something disjoynted or fallen from it's proper station wee reade it used by Christ to expresse his cure upon the crooked woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 13.13 Shee was made streight that is her parts and members were restored to their proper place site and posture and this was her comfort So God speaks of the ruin'd Tabernacle of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.16 by way of comfort to his people I will set it up that is put it into it's right state and frame again No lesse here is it a Paraphrase of comfort to the soule bowed downe and heart infeebled to lift it up is to set it in it's right state and posture towards God for receiving the comfortable influences of his chastening providence which it cannot do while it hangs down and lyeth in it's palsie fits Now then a right position or erecting of the heart that it may be capable of and meet with the consolations of God in his scourging love is the duty concerning us when the spirit is set right and even with God for his revivings then is head and all lifted up with comfort when it declines or hangs down another way it swerves from Gods intended refreshings The nature subject and condition of this duty would be known to guide us to it First the nature of this duty in short is to dispose our selves by the help of that gracious influence given out by the spirit of the Rod to receive these cordiall revivings which the chastening providence hath ordered to us How unworthy is it that God should hold out such sweet incouragements to his chastened children and they in a kinde of unbelieving discontent never regard him So troubled are they with the smart that they will not once minde the sweet of the Rod This is utterly a fault therefore let us know Gods Will in this and do it But how must wee do it Quest Plainly thus by putting out that spirituall strength we have Answ into activity or motion for setting the heart in the right frame to sure with the consolations of God in the Prophets phrase Isa 64.7 by stirring or rousing up our selves or Davids expression by calling unto our spirits in time of fainting and distresse Psal 42.5.11 Why art thou cast down O my soule c. This is our work to call up and stir up our hearts from over-powering dejection to reach to the consolations of a chastising father held forth in the very Rod. But whereunto should we call or stir them for attaining this Even to these duties following that set them in a right frame for comfort 1. To believing and by Faith to a single and attentive eyeing of all these comfortable considerations which the Fathers care disposeth in every Rod for the good of his chastened ones So to view them that Faith may make them evident which were formerly obscured under smart of outward evill and make them really subject which to sense seem not to be where they are and to apply all and make them properly our own which is Faiths peculiar it doth but touch and take God himself and all that God hath It was the ground of the Prophets complaint There is none that stirreth up himselfe to take hold of thee Isa 64.7 What was the reason they saw Gods face hid from them in their dark and sad condition and themselves consumed by the hand or means of their own iniquities but they could believe no good in this severe hand of God toward them therefore they lye still in their sinking and will not so much as stir themselves to take hold of God This is great dishonour to the holy One. Stir up our hearts wee must to Faith on the comforting part of the Rod if wee would have them right and set to meet with the revivings of God 2. To hoping and waiting for the giving out of these cordials from the chastising hand Thus David calls to his soule in his perplexities Why art thou disquieted within me hope thou in God for I shall yet praise him Psal 42.11 who is the health of my countenance and my God The patient soule shall never looke for help or comfort from God in vain such hope cannot make the soule ashamed O stirre up fainting hearts to hope we must that sweet hand that scourgeth will give out gracious support to that good heart that hopeth activity is our duty in this also 3. To crying and earnest supplication to our chastening God to send out sweet out of the smart and meat out of the eater then we set our selves in a right posture for receiving mercy when our drooping hearts are stirred up to pray and cry for those gracious discoveries It was also Davids activity Psal 4.6 when he wanted the comforts of his God he falls to crying Lord lift thou up the light of thy countenance upon me The heart is set upright when it can pray under the hardest pressures and this is duty to pray and cry for comfort Though we should be neer the shadow of death yet must we not let our hearts fall downe It is a dismall fall to be thrown from prayer If God hold out so much sweet comfort in his chastening government and severest discipline it is the least wee can do to fetch it out by prayer Lift we up then our soules to God that he may lift up his favour upon us This is the duty 2. The subject of this duty is the
of Christ before his adversaries is too too evident 3. Base feare of men and crearture terrors proper to this flesh do prompt to halting with God Mens homin's omni metu superier tantum quod Deo probeâ—ur reputaâ— timor ad quaerenda divertiâ—â—â—s ingeâ—iâ—â—us est plus satis Calv. in text when danger appeares and smart drawes neer the flesh this wounded Abraham with a lie as well as Isaac and Peter by a sad backsliding from Chirst This hath been the laming and almost the baining of many Saints in severall ageâ— when Gods hand hath been gone out in triall against his Church Feare is subtile to finde digressions from God and make the soule walk unevenly and full of danger yet this the universall affection of sinfull flesh 4. Foolish hope to ease the smart by complying with Gods enemies and so halting between both This however it is not allowed in Gods children yet are they subject to such motions from their flesh helpt on by the power of Satan whereby their hearts may be dampt 1 Sam. 27.10 their limbs lamed their pace may faulter towards God See something of this in Davids carriage before Christ Thus then the Saints have been and may be in danger in their afflictions to be lamed and brought to halting therefore but need by reviving and reforming to prevent this very lamenesse yet if this be neither prevented nor healed greater danger than this is at hand that may more orderly perswade to the former duties SECT IX To the second part of the first motive TO the second haltters in affliction are very apt to become Apostates if comfort may stop and reformation prevent this mischiese all reason will perswade the lame soule to make earnestly after these But why should such an argument as this be used to Gods children lest that which is lame be turned out of the way Quest when it is certain they cannot fall off from God unto perdition It is not irrationall to use such motives for duty to the most stable and unshaken soules in the Church here Militant Answ and therefore not unusefull with the Spirit of God to presse them upon the best of men to keep them close to their obedience These considerations may evince the necessity of such arguing toward these First they are rationall creatures grace hath not swallowed up reason nor destroyed the man though it over-power and innoble it for heaven Now to all such all reason-foreing and convincing arguments are sutable now prevention from finall Apostasie to perdition is a forcible consideration to every rationall creature to take heed of the halting evill that leads unto it and make use of all preservatives comforts counsels for rectifying and establishing that will certainly keep the soules from it therefore meet for the best as well as for the worst of men Secondly they are even the best in great part carnall and sold under sin as the Apostle was and every one is in the first great bill of sale by mans transgression however in Christ redeemed and set above the power of corruption yet even in this state of grace sin is in them as thornes in their sides and pricks in their eyes and therefore strongly inclining them to fall from God however they be kept by the power of God unto salvation This did so terrifie that holy man that he cried out Who shall deliver me from this body of death Where then diseases are though not predominant it is not unreasonable to presse for care to prevent death Thirdly consider the ground of their establishment That they cannot fall away from God is not from any strength or ability in themselves to stand nor indeed from any creature Consideration for mutability and change is the creatures adjunct but it is meerly grounded upon the Covenant of God to Christ and to his seed wherein his power wisdome justice truth and immutability are freely ingaged to keep these soules from perdition unto eternall life Now that wisdome that hath contrived the perseverance of these to glory who are so fraile and unstable in themselves hath also cast the way whereby he will accomplish this promised end and deals with them as well rationally as powerfully to effect this purpose It pleaseth therefore this God-wisdome to sute arguments to the state of his creatures he seeth the remainders of pride in their flesh that upon conceit of priviledge may puffe up and make secure and thence thinks fit to presse some terrible considerations to suppresse such swellings and keep the soule in an humble and believing feare whereby it is inabled to steer it's course directly unto God and to reach home unto him however indeed the argument of it selfe cannot prevaile but the power of God in it drawes over the heart to yeeld obedience no unreasonablenesse then to presse the fixed ones of God with such shaking reason for this way God doth fasten them in his Kingdome This rub removed two things must be declared to open the force of this motive first that halting doth incline to Apostasie secondly that there is a death-preventing vertue in the former duties to keep from this fall For discovery of the first the demonstration will be cleer in their properties of halting which are inseparable from it however vincible by grace 1. Claudicatio partim declarat tarditate partim etiam inconstantiam in doctrina Beza in Text. Rob Steph. The slownesse or backwardnesse the indisposition of the lame feet to walk loth they are to put forward in motion now such retarding of an halting heart in the way of God doth not only increase the indisposition to move but gives occasion to all the enemies of salvation the world and devill as well as their owne flesh more mightily to withstand them and beat them backe againe or turne them quite out of Gods even track delay or slacknesse is no where so dangerous as in the way of God so many lusts and temptations there be that upon the least stand do overtake us every step in Gods race is a step backward in event Now with this evill the halting Saints are infected â— King 18. and therefore in danger of backsliding themselves though graciously prevented by God How slacke these halters were in Elijahs time and how neer thereby to be driven off from God the Story makes very cleer they were halfe inclining unto Baal 2. The crookednesse or uneven treading of the lame walking feet must needs incline to greater wandrings perversnesse in tends directly to aversenes from the wayes of God A member disjoynted and set in a posture sutable to its misplacing must needs grow distorted and ugly in processe of time So doth the uneven pace of the halting heart incline to a desperate defection in the progresse unless forbidden by the great God The Lord therefore chideth his Disciples out of their crooked and perverse disposition Matt. 17.17 O perverse generation how long shall I be with you how long shall