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
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
than the awakening power the awing power the convincing power the softning power and reforming power of the Rod over the flesh whoever have experience of this they are put in not beaten off from present duty under afflictions The being of such a Spirit is demonstrable as well by divine revelation as by reall effects from the execution of the Rod. 1. It is revealed 1 Pet. 4.14 that together with fiery and wasting trialls there is a Spirit of Glory and of God given to the Saint that is a mighty excelling power that shall master and over-rule all sufferings reproaches scorchings that may befall them and make them so to live above pain as to glorifie God in the midst of torments This is the spirit of the Rod intayl'd on it for them that shall be heirs of salvation which shallinable them to present duties and smart shall not turne them back from a conscionable attendance on their work this is that only which overcomes corruption and caused the Rod to do good and no hurt 2. The different effects of affliction upon severall hearts must conclude this Spirits presence in one Rod and it's absence in another what reason else can be given 2 Cor. â—â— 11 12 13. that the very same Rod should convert one and not so much as move another to any goodnesse Manasseh was bound with a Babylonish chain and affliction was great upon him in that bondage no lighter irons were upon Jehoiakim and Zedekiah yet he converted unto God and accepted but not they what may be the reason of this Surely the spirit of the iron was upon him by it to presse him unto God but nothing save Iron upon these to presse them under sin O let our eyes be then in our afflictions toward this Spirit that we may gain it Surely this will weaken affliction and strengthen us But where may this be found Quest 2. and whence is it to be obtained For satisfaction unto this also Answ 2. nothing is more cleere then the Apostles expostulation Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of Faith Doubtlesse not by that but by this It is true this is meant of the Spirit of the Covenant which same also is the spirit of the Rod by gracious dispensation annexed to it This is not parchased by any labour or work of ours but by the hearing of Faith that is by that doctrine or word of promise here opposed to the Law which Faith heareth and receiveth so that no Spirit or divine power from God tending to life is any where to be found but in the promise nor from any place to be expected but from the Word of Grace The former expression notes both terme whence that is the promise and means whereby this Spirit is drawne forth and that is Faith the word of Grace carryeth in it this power and Faith is the only instrument to worke it out Such promises as these are as the treasuries of the Spirit whence variety of power is given out to the chastened and believing soule Hos 5.15 In their affliction they will or indeed they shall seeke me earely for the forme of words is promissory and here is a Spirit or power given out to by asse the soule in afflictions unto God and to speed it too in seeking earely in the morning after him and so it appeared in the effect Hos 6.1 Isa 43.2 3. when immediately they call upon each other Come let us return unto the Lord so againe it is promised When thou passest thorow the waters I will be with thee and thorow the rivers they shall not over slow thee when thou walkest through the fiâ—e thou shalt not be burnt neither shall the flame kindle upon thee For I am the Lord thy God c. Here lyeth the securing spirit and the preserving power for the Saints in the house of affliction that may make them sit and sing and worke securely God gives it out from himselfe in his promise to them Zâ—ch 1â— 4 and Faith must receive Yet further I will bring a third part that is his chosen remuant through the fire and will râ—fine them as silver is refined and will try them as gold is tryed They shall call on my Name and I will heare them I will say it is my people and they shall say the Lord is my God See here the trying refining spirit working in the fires upon poore soules yea the covenanting closing obedient spirit that through all chastenings knits the soule closer unto God Let faith now work throughly upon these promises it will ingage the power and Spirit of the Lord to refine and fit the soule for God and to unite it with him It is evident what this Spirit is and where to be obtained Obedience to this direction is now required eye more the spirit of the rod by faith than the smart by sense this will be the benefit the sticke of the rod cannot so much disturb as the spirit setles nor that so much grieve as this doth comfort nor that so much weaken from worke as this doth strengthen to it for Spirit is stronger than flesh in any kind and in this is given out of God to over-power affliction that it should not hurt or hinder but help and further them in the way to glory Gaine this Spirit and thou canst not be lost under the rod. SECT XI A third direction 3. TO the soule that would be industrious in keeping close to this spirituall exercise under chastening the last word that I should give for help is To eye the Mediator of the rod and make sure of him to be siding with it Jesus the Son of God the Mediator of the Covenant mediates also for his in respect of the rod to make this worke together with that for the eternall good and comfort of his chosen There is no passage of providence from God to us but it comes through the hand of a Mediator 1 Cor. 8.6 All things are therefore said to be by him and among those all chastenings of his people must fall in O sweet and blessed rod that falls upon any poore soule through its Mediators hand it cannot be evill but good unto him The very notion of a Mediator is full of sweetnesse Some smattering light of this that it is best to have to doe with God through a Mediator some of the Gentiles had Heroes Damoues Deastra Mediantes dignitates notans for which in their way they canonized such as they conceived to be Heroicall Spirits while they lived to be the Favourites of the High-gods when they died by whom they expected to draw downe some favours upon themselves But the true light of God gives us to know one Lord Jesus Christ by whom are all things and we by him one Lord Mediator indeed Jehovah is in him fulnesse and goodnesse of beeing and that quatenus in the very respect of Mediatorship that by
follow not the rule of the divine law Againe for these right or even paths must be prepared that is a right course or frame by that unerring truth must be set for these to move in I should not stand critically to paraphrase upon that word in the text paths which signifies strictly such a way or tracke that a wheele makes upon the ground suppose of chariot or the like for I am perswaded here mainly it intends a way fitted for a man to walke in whether drawn out by a wheele or trodden by a foot it matters not either may serve and so doe to present the way of Gods counsells to us fitted for Christians to walk in but finding it occasioning a pious conceit that it should presse speed in the way as well as evennes as the charret-wheele runs in its tracke when the foot but walks in its course I would not reject it yet not concluding it necessarily from this expression A right course to God is the maine here prescribed Once more these we must make for the direction is to us not favouring free will as the Jesuite notes as if this were presently in our owne power their Seraphicall Doctor may teach him better from the Text Make streight paths that is so much as in you lyeth indeavour to it but it is Gods onely worke properly to rectifie or make streight hearts and wayes for which cause David prayeth Shew me thy wayes O Lord teach me thy paths God himselfe by the Spirit given in the rod inclines and orders the heart to a right frame suted to his counsells but then the chastened soule being quickened and acted by God must work under him with him to bring heart words and works to this right rule so that indeed God onely rectifies and we are rectified by him all our motions being onely in him and by him as he said Now I live yet not I properly and of my selfe but Christ liveth in me So indeed God properly and by his strength makes streight the crooked we are but streightned by him however moving in his hand It is a certaine truth our duties depend upon Gods promises as the effect upon their cause This word the Lord of heaven speaks Isa 35.6 The lame man shall leap as an Hart and speaking doth create it the lame stands upright and walks and leaps in the wayes of God In short the dutie here concerning us is not unfitly paraphrased Make streight running paths for your feet or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerar Runne streight and uprightly in the wayes of God this is the worke charged on us How careful would a man be for a lame foot to have shooe even ground even all even to keep from hurt more should we care for lame hearts to have frame even and paths even for them to walk and run in if our marke be blisse The former wherefore indispensably presseth this upon Gods chastened ones Gods care in chastening must put them upon care in rectifying or making streight their wayes for him the last rule then for our practicall use of chastenings is Doct. 4. Gods chastening Providence is his rectifying hand upon his halting Children or thus The rod providence inforceth the chastened as much to rectitude towards God as comfort for themselves no lesse injoyning to make even wayes for lame feet than to lift up hanging hands and palsie knees I shall not need here againe to state the nature of this chastening Providence the spring that moves to this dutie that being done above These three things must be dispatched and then shall I set the period to this worke 1. A discovery what vertue force or help this rod-providence yeelds for rectifying mens hearts 2. The state of the afflicteds dutie under this help 3. The motives added in the Text inforcing to this dutie all which more distinctly handled I shall then draw up the close SECT VI. The vertue or force of the chastening Providence for rectifying hearts and wayes THat there is a force in this scourging care of God to constraine the chastened to this rectitude of heart and wayes the illative terme wherefore doth evidently determine which presseth from thence upon the dutie The question here to be satisfied is the quid sit what force this is Which opened will carry its proof within it selfe The vertue or power then of this chastening is two-fold 1. Physicall or naturall which is the cause naturally producing this dutie as the fire warmth upon that which is applied unto it The rod makes right in beating to it this force constraines by inabling 2. Morall or rationall forcing the reason of man to command his heart to this rectitude and bend towards it In all works and means of grace as God dealeth powerfully so he doth rationally also with man his creature These deserve a little weighing To the first Take we in but those grand concurrents to this chastening dispensation the Author Mediator Spirit and Rule of the rod not to speake of them distinctly they joyntly give out their power to effect this rectitude in the chastened soule and that efficiciently necessitating the man to this streightnesse of heart and way and that in this order God the Father in his Son and by his Spirit and through his promise or according to that word of grace so orders the rod that it shall reduce the wanderer rectifie the crooked and help the halting to walk at ease in right and even paths therefore they must make streight paths for their feet All these persons are coordinate in the rectitude of their own being the ground of this effect produced in the creatures and in their power and in their purpose of working it this way on the afflicted Deut. 32.4 Psal 19.8 Right or Rectitude is the Name of God in every person No lesse is Right the singular propertie of his word and if so whatsoever issueth from this hand according to this rule by the rod must needs be an answerable like effect Now the joynt power given out from this chastening Providence to frame the soule to this dutie is various 1. A teaching power Directive which is properly a teaching power that dictates this uprightnes of heart and walking to the chastened and prompts them succesfully to it The rod hath a voice in its smart speaking righteousnesse but of it selfe weake untill he that prompted it put forth his voice in it here the Providence chastising or God himselfe correcting teacheth by it reformation or rectifying of a mans waies and if he teach he makes impression upon the spirit though creature teaching passe off too sleightly It is the note of Christ in recording that promise Joh. 6.45 They shall be all taught of God Every man therefore that hath heard and learned of the Father commeth unto me God doth not teach in vaine or in any case so not in this way of instructing by the rod his uprightnes prickes the lesson and his power teacheth it to
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
Christ in all our conversations But who can make an old heart new or a foule one cleane Quest or that which is crooked to become streight Surely not a creature Therefore badly was it glossed by him Answ that this is a notable place for Free-will and little reason was there for that note here it being but a simple command of God here and Gods commands do argue the creatures debts not their abilities otherwise no need of the Covenant of Grace wherein God ingageth himselfe to his covenanted ones for inabling them to all duty and then requires their answerable restipulation Our duty then answering to this command as in all like cases consists in two parts 1. A passive reception of all that influence which God hath promised in his Covenant for rectifying our hearts Agere nostrum est à Deo pati and which by correction hee indeavours to bring in upon our soules this upon our parts is the first work of Faith which alone is the receiving Grace by reason of which reception we are said to do what indeed God properly doth alone As by Faith wee are said to become come the sonnes of God as if we moved our selves to this honour when indeed Christ himselfe casts this upon us and we only thus receive it So are wee said to be saved by Faith and live by Faith as if we were the chief movers in these when indeed God only saves and Christ lives in us we are meerly in this respect receivers So are we commanded to redeeme time to cast off our transgressions and make us a new heart c. when alas wee cannot do the work of one day only wee receive by Faith a double portion of grace from God in circumspect walking in which respect our time is said to be bought out or redeemed Neither can we poore creatures make an hard heart soft and an old heart new only by Faith we receive the impressions of him that saith I will give them a new Spirit I will take the stony heart out of the flesh and give them an heart of flesh So here are wee pressed to make streight paths for feet and even feet and walkings for paths but indeed our making is primarily receiving this impression from the hand of God whose Name is right who alone can rectifie hearts and wayes David therefore turnes his work concerning this into a prayer of Faith Psal 51 10. Renew a right spirit within me hee is on the receiving hand if God will give it This then is the first peece of duty Faith must open the man within and without to receive the impression of Gods rectitude on all In the minde must be received right thoughts right understanding right judgement In the will a right bent or yeelding to the Will of God In the affections a right frame feare and love and joy and hatred and griefe set where they should be And in the eye a right seeing in the eare a right hearing in all the members a right moving power unto God This this is our work to make right paths 2. An active expression of what is received from God Faith works this way also by love to God giving out those right impressions which the soule hath received from him Now this active part of duty Faith performes in these particulars intimated in the very terms of the Text. 1. By evidencing and setting before the soule the right wayes or Lawes of God which are called his paths and that in the power and soveraignty of them as being set up to command obedience and conformity from creatures to them As the Prophet speaks for God The wayes of the Lord are right the just shall walk in them they are soveraign wayes and must have walkers in them Faith makes these supreme or highest in the thoughts and esteem of Gods servants no lesse in their affections and indeavours Now this is a great step to rectitude of heart and walking to acknowledge the soveraignty of the right wayes of God over our bodies and spirits And indeed Gods wayes as they are all higher than mans so are they soveraigne and commanding as himself is which he will not shall be under check Thus Faith establisheth Rom. 3.31 or sets the Law in power over the believers heart and so subjects it in right and due order to Gods command Here is one act toward making of right paths for our feet or steering a right course of life from the instigation of the Rod. So hee makes right paths for his feet who sets them by faith to command his feet to walk in them 2. By setting our lame and halting feet in this right track drawn out for them that is plainly by an exact and watchfull keeping of our hearts conversations in due order and respect unto those right and even wayes of God thus our making right paths is our strict attendance on them This use David made of the Rod hee kept Gods Word and learn'd his Statures better Now if Faith do so evidence the excellency of Gods right wayes and stirs up love in the soule vehemently to them obedience sutable must be the effect which will be the demonstration of that upright frame unto which by charstening the Lord hath drawn them I believe therefore have I spoken saith the Prophet Wee believe therefore we speak say the Apostles sure it is Faith stirs up all the affections of the soul and members of the body love feare delight eyes eares hands and feet to that right worke which it holds forth so he makes right paths for his feet that by Faith makes himselfe to walk in them 3. One act more of Faith sutable to Gods care in afflicting his as it is hinted by an expression in the Text I shall only touch and that is swiftnesse of it's operation making men not only walke but run in this streight course of an holy conversation Faith makes the soule active yea and speedily active even to run in the way of Gods Commandements or contend for conformity to Gods uprightnesse as one striving in a race This indeed is not an Act distinct in kinde from the former but only in degree putting on the spirit to a greater speed in these right wayes Faith hastens in the right and therein a man cannot run too fast Such speed David promiseth to make upon inlargement of his heart from God Psal 119 32. It is safe enough if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be carryed in that terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if our running be implyed in this track of a ranning wheel by greater measures of Faith I will run the way of thy Commandements when thou shaltinlarge my heart This pious conjecture from the wheel track in the Text suppose of a Chariot I could not omit to put on to speed as well as rectitude in wayes of God so may we admit that glosse Make right races for your feet that is Run rightly in the race which God
may be the occasion of many strokes unto them patience will be needfull to overcome the bitternesse of their afflictions Faith is powerfull to make patience victorious and the future fruit of sufferings will incourage grace to hold out its course unwearied Now to fall close to the text and matter SECT II. The order parts and letter of the Text discovered THe spirit of Christ seemes to order this scripture by way of anticipation to silence some risings of flesh in these Christian Hebrewes which might easily appeare against this bearing worke in such returnes as this Ob. Obiection Alas what flesh and blood can indure those burdens unto which you would have us subject our selves doe you think there is no smart in them Sol. Solution The spirit here answereth yea sure God knowes that every chastening is smart and worketh griefe but is it not sweet too take this with that and then judge what cause ye have to withdraw from these sufferings In the Text then these generalls are observable 1. A proposition concerning the true state and issue of all Gods chastenings upon Christs members which is double 1. By way of concession granting that which the afflicted say concerning the evill of their sufferings True no chastening for the present is joyous but grievous 2. By way of correction yet to their misconceit as if nothing but bitternesse were in them therefore he adds neverthelesse c. v. 11. 2. An Inference of duty which is twofold 1. Of incouragement lift up the hands c. v. 12. 2. Of direction for rectifying waies and walking make streight c. and this urged by a double motive 1. Inconvenience of neglect the lame may be so perverted 2. Convenience or benefit of doing so the lame may be healed v. 13. The proposition of concession yeelds the paine that of correction gives the gaine and the inference brings home the use sharpest chastenings to the soule These three are the chiefe heads which I shall here treate of for the support of Gods afflicted As for the letter I shall open it in all as they fall into an orderly prosecution Here onely of so much as concernes the first proposition Three termes are here considerable The Subject that is chastening which for the notion is such a smart correction as a father would use to his child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it by what instrument soever and here notes the affliction or evill of what kinde soever that God is pleased to exercise his children withal even his smarting rod. 2 The Attribute two waies expressed 1. Negatively it is not joyous 2 Affirmatively but it is grievous In the letter it is given in genitives of the severall affections no chastening is of joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but grief that is matter of joy but of griefe sorrow not mirth is is the affection proper to this evill of affliction therefore full enough rendred in these adjectives not joyous but grievons Joâ—â—◠〈◊〉 videtur non est quasi tantum appirens esset onus Theophyl Aquin. intextu 3 The manner of attribution It seâ—meth to be so the words are not so positive as to say no chastening is joyous c. which hath made some to glosse irrationally the uncertainety of this Attribute as if it onely seemed to be grievous for present but indeede were not so This is not the minde of God as if he did mock his afflicted but hee grants really to them as much as they feele that the rod is truely grievous for the present therefore this seeming is of sense by which it is felt to be so not of uncertainety So that God speakes plainely in the letter to us and grants as much as flesh can say it feeles SECT III. The first conclusion and its explication HAving thus understood the letter remembring it to be a proposition of concession Let us now observe in it these particulars 1 Who grants this It is the spirit of God 2 What he grants It is that which the flesh of the Saints feeles that no chastening is joyous but grievous 3 What limitation he makes to this grant That hee surely puts in touching the time it is so but for the present 4 To whom he grants this It is to his chastened or afflicted children the result from all will be in this conclusion God himselfe accounts all the afflictions or chastenings of his people not light but heavie Cenclus 1. and allowes them not joy but griefe under their present pressures To take the full weight of this these foure things must bee more clearely opened 1. The condition judged no chastening is light but heavie 3. quiaâ—it or not good but evill 2 The affection allowed not joy but griefe 3 The Author or Judge of both it is the Lord by his spirit that grants this 4 The due limitation for the time or season It is so for the present To the 1. the condition here judged and the sentence passed on it The condition indged is clearely carried in that speech of the Spirit no chastening is matter of ioy therefore not good not light or easie but matter of grief therefore evill heavie and smart Two things must have some light here 1. The Subject whereof this is spoken 2. The Attribute or sentence given of it 1. The Subject here is Chastening one kind of the evills of paine and as will appeare the easiest of them all To conceive aright of it we shall distinguish to find it out and then discover it more fully The evils of pain in the Scripture dialect are threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 14 21. so many different titles we have of them 1. Some are called Judgments These for the matter of them may be of any sort of pain as all the rest either sword famine or pestilence but the form or speciall being of them is made up of the a Jer. 23.19 principle or rise of them which is the wrath of God b Isai 34.5 a Judge of the rule for the execution which is the curse of the Law and c Exod 9.16 of the end of their inflicting which is Gods Glory in the creatures ruine on whom they fall A Judge These are peculiar to the wicked onely 2. Others are called Chastenings as in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These also in their generall or materiall consideration may be any kind of affliction or painfull evill but in their speciall nature they are specified by the love of God a father the root of them e Heb. 12.6 Psal 89.30.34 by the promise of grace the rule of their execution and f Heb. 12.10 by the communication of holinesse for Gods glory to these afflicted the certain end whereunto they are intended These are proper onely to Gods children 3. The rest are called Trials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which agree with the two former in the materiall part the same evils upon state name and
20.22 Elihu sweetly notes this to Job in his affliction Surely it is meete to be said unto God I have borne chastisement J will not offend any more That which J see not teach thou me if J have done iniquity J will doe no more It was the speediest way the woman tooke to secure Abell make Joab retreat to throw the Traitors head over the wall no other way to calme the sea but by casting out Jonah Iohn 1.12 nor shorter course can be found to still the rod and ripen the sweet fruit of holinesse than to thrust out that sinne that angers one and contradicts the other 3. Imbrace the covenant of God for which the rod pleades This is the message about which the scourge is sent to teach you your folly in transgressing and wisedome for a timely imbracing the covenant of the Lord. Gen. 43.30 Gen. 35.1.2 c. That rod which made Jacob stink in the nostrills of his Neighbours tells him of his forgetfulnesse of his vow at Bethel and mindes him to purge his family and haste to performe his covenant with God upon obedience to this his feare was removed his smart eased and his grace strengthened Gods Covenant embraced brings Righteousnesse and Peace with it This is the First peece of our exercise about the Rod. SECT III. The exercise about Hearts and about God opened 2. THe next work to be done for perfecting the pleasant fruit of the Rod is about our Hearts upon whom the strokes are laid Now being stir'd up and excited by the scourge to this exercise the Heart-work will be taken up in these particulars Heart-weighing of the Rod Heart-breaking under it and Heart-bending to it by these the chastening is furthered to its end 1. It will be our duty to lay to heart the affliction inflicted on us in other termes if you will to consider and cast in our thoughts the evill incumbent what it is whence it comes by what provoked to what intended this is that heart-weighing mentioned It is the Preachers rule of wisedome Eccles 7.14 In the day of adversitie consider Now if ever it concerns men that have hearts to use them Silly Doves and heartlesse Ephraims Hos 7.11 must pine away and perish in their troubles they have not hearts to bethink themselves nor to work good out of their evils but men of hearts must doe more wisely if they resolve to be gainers by the rod. A solid consideration of the Nature Authour Motive and End of chastening becomes that soule who would be afflicted for his profit Hag. 1.5 The Lord himself presseth this on some Consider your wayes when he pleads against them with his scourges that is Set your hearts on your wayes bethink your selves what you have done to pull these burdens on you and what must bee done for removall of them Isai 42.25 Ier. 12.11 Ier. 8.6 And no lesse doth he complain of others that they lay nothing of his judgements to heart nor so much as once do say What have I done He that seeth the mystery of the rod and understands the deeps of God in it is in a way to reach the sweetnesse of it but of the foolish inconsiderate heart that either sottishly neglects or rashly runs over the study of affliction there is as little hope it should be holy as that it can be wise skill in the mystery of the rod as well as of the word is requisite for holinesse This heart-work then is needfull to think and think and study throughly this work of chastening 2. It must be no lesse our exercise to plough or break up our hearts with Gods chastening plow-share if we hope for that good fruit to grow upon them Thistles and weeds are the best return that fallow grounds make to the blessings of heaven untill the plow turn it up and fit for the seeds and future bearing no better can the heart of man yeeld in spirituals untill God plow and fit it for his hand This though the mighty Spirit of the Lord can onely doe yet such instruments as Word and Rod he useth to dig through our flesh and calls no lesse for our concurrence with him in the work Jerâ—m 4 3. Hos 10.12 Thus saith the Lord Breake up your fallow ground It must be then our exercise as well as his hand-work this is nothing else but heart-renting heart-afflicting and heart-humbling such a one is a sweet soile for holinesse and a desired rest by God to come and dwell there and fill it with himselfe Requisite is this heart-breaking exercise 3. It is work also heart-bending to the scope of Gods rod if we would prosper our hearts are not fully suted to the intended profit of chastisement by thinking and by breaking somthing else must be done to reach the mark Inconsistencies with holinesse must be removed and disposition and resignation of the heart unto it must be setled stones must be pickt out and weeds pluckt up and ground manur'd and fitted for the seed where we expect a full crop Rebellious risings are these stones carefull lustfull thoughts and affections about the creature are these weeds our hearts themselves unapt soile to nourish the seed of righteousnesse all must be pickt and pluckt and cleansed that we may see the holy fruit abound Circumcising and washing hearts so oft enjoyned Jer. 4.4.14 have the force of this duty in them our hearts gain not on God till God bath gained on them when once our hard is softned and our stiffe made stoope and yeelding that our hearts lay down gainsaying and are at the beck of rod to goe and doe its pleasure answering to God Lord what wilt thou have us doe then come the showres of grace then righteousnesse raineth downe then peace abounds and the dry rod gives forth its pleasant blossome and pretious fruit This heart-work then must needs fore-goe the crop 3. The last peece of our exercise concernes that God who is Father of his chastened Lord and commander of the rod to use it at his pleasure to burn it when he will our work will be to eye God in all our afflictions as the soveraigne that appoints them that we may doe him honour Mic. 6.9 if we look to share in holinesse with him It is Micahs expression upon Gods cry in his rod The man of wisedome shall see thy name that is eye and take notice of Gods known and famous Majesty and perceive he hath to doe with God in this matter I confesse there are other readings of this passage that of the Vulgar is wide from the letter Salvation shall be to them that feare thy name Lorin in text though the Jesuiticall glosse seekes to maintain it for good There is another reading which the Learned have and our Translators expresse in their variations Thy Name shall see that which indeed is making it an Apostrophe to God Junius and intimating the reason of his cry unto the Citie viz.
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