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
Scourge checking within and smarting without nay in this case it is our heavenly Fathers stroke It must be then a fillall or child-like grief answering to the Fathers correction Now the notions of Father and Child in this matter the one inflicting and the other suffering must regulate both in their severall respects the one in smiting the other in bearing and grieving A child then smitten of his father may and must grieve as becomes himself a grief with shame a grief with feare a grief with subjection beseems a child 1. Rule 1. Shame and sorrow this for smart and that for sinne against a Father God requires in the case of Miriam n Num. 12.14 If her father had but spit in her face should she not be ashamed seven dayes Shame is as due for offence to fathers as grief for the smart we feele So n Jer. 31.18.19 Ephraim shames and mournes 2. Grief and feare sute well a corrected child toward his father grief with obstinacie and rebellion is murmuring not gracious bemoaning sin and smart and becomes slaves not sons It is the Apostles note o Heb. 12.9 Our fathers in the flesh corrected us and we gave them reverence It was indeed a dutie for children so to doe and is it not much more due to the Father of Spirits O let us grieve and fear for he is our Father 3. Submitting grief is sutable to a rebuking Father from the sonne of the rod. To cry and howle with sorrow and charge God foolishly or blaspheme him is a reprobate state Children will grieve submit and fall downe at the foot of a displeased father to honour him and be guided by him God looks for this at all times p Mâ—â— 1.6 If I be a Father where is my honour And reason yeelds it him especially while pleading against his children with the rod q Heb. 12.9 Shall we not be in subjection to the Father of Spirits and live Thus Father rod and Childrens grief are sweetly suted let us do like sonnes 2. Rule 2. Chastening is the rod of love Grace or Love is the very differencing form of it that singles it out from all other evils Grief and love then is the answer to this affliction loving teares to loving checks God doth rebuke yet love God doth afflict yet love God whips and yet he loves Now we must thus return complaints and love remorse and love lament and love must be our rule This is the composure of the clouded Spouse Cant. 5.6.8 she weeps and loves and faints and loves and groanes and loves scourged with the absence of her desired yet displeased Lord. It was Davids posture under Gods chastening hand in his sad ascent to mount Olivet 2 Sam. 15.26.30 bare feet covered head weeping eyes and loving heart his pressures heavie and his love great to honour God with the nullifying of himself Here I am if he will have no delight in me let him doe what seems him good Let me be any thing or nothing so he be glorified in his will done It is Jobs strain under his pressures espying the love that put him to grief Iob. 13.15 Though he slay me yet will I trust in him Loves wounds and slaughter makes no enemies beleeve and weep and love are sweet returns to love chastising Grieve and love 3. Rule 3. Chastening is a profitable correction God doth it for our profit that we might be partakers of his holines this is the End the Rule then is It must be grief and good grief and amendment reforming grief turning to holinesse that answers such a rod. Moaning and turning are Ephraims work when God is chastening David relents and turnes to his affliction therefore in proof he sings It is good for me that I have been afflicted repenting teares and returning sorrowes are sweet characters of Gods chastened ones and duties to a chastising father 4. Rule 4. Chastening is but a present burden the shortest time if we look back to past or forward to that which is to come the Rule is just present smart should have but present grief and shortest scourgings shortest sorrowes The night may measure out our groanes the day must cut them off The nature of evils points out the affection due Matth 6.34 and their time its measure and if by divine Oracle Sufficient for the day be the evill thereof so Christ metes our affliction by the day not to over-presse his suffering members then sufficient for that day is the care and sorrow of it the length of the present day must make even both smart and grief God hath judged it a dayes space is measure sufficient for one and other It may be sullen stubbornnesse or childish frowardnesse to keep a sobbing when the rod is gone Deare Christian see the indulgence of thy heavenly Father and thy heart must love him it is but present smiting this dayes or houres smart that he inflicteth and it is no longer plaints of tears that he expecteth present not future succeeding wasting or consuming sighes that he requireth Manage the dayes trouble with proportion'd and sutable care and sadnesse Bring not the morrowes weight into this dayes burden The morrow shall take thought for the things of it selfe If providence lengthen out thy life so long it can command it to come in with joy but if must be gloomy cloudy too thy God will have the present trouble past before that shall come As he never did nor will Jerem. 33.20 while his covenant stands with day and night clap two dayes together into one neither will he joyn two dayes burdens into one upon thy back nor ask of thee two daies sorrowes at once one dayes grief well managed is enough at once I shall leave thee Christian heart with this note to chew upon the rest It is the hardest and sweetest work for Christians to keep close to present duty O then yeeld I will live I will love I will pray I will walk I will grieve as the present call from God commandeth Summe up all now and take we the dutie regulated The chasteneds grief to the chastenings rod Grieve we ought when God rebukes yet as children to their fathers scourge with shame with feare and with submission and as children to their fathers love with hearts enlarged and love redundant weep and love and as children to their fathers aim with holy change and fullest reformation and as children to their fathers bounds with eye to present time for present duty keep this compasse and it is well Present purging loving obedient childlike grief it is the dutie fitted to Gods present refining indulgent and fatherly chastenings on his people In all this ye shall not sin nor will it need to weep again over these teares nor grieve for thus grieving Expect your comforts hence and you shall have them SECT IX Comforting incouragements from the present truth IN the very worst of chastening there is some good
the Father that doth chastise carries all the effects of grace in it righteousnesse is but his love and peace his love and life his love that is the issues of it and the rod makes way through the flesh to bring these into the soule and the Spirit through both perfects the effect and leaves Gods image more eminently stampt upon the heart that more exactly we might subject our selves to the Father of spirits and live Luke 15.17 Ier. 31.18 Psal 119.67 By this the prodigall was brought to himselfe and Ephraim tamed and turned and David establisht and perfected in the way of God Thus then conceive the way of this increase the Spirit by his power strikes out this bloom and fruit through the dry rod that is but the stalke yet such a stalk there must be the Spirit is the seminall vertue that gives forth the fruit and in this order by the smart awing humbling purging an untoward flesh and by love adjoyned drawing and conforming the soule to God so making righteousnesse and peace to abound 2. Freely doth this rod thus give the fruit the very word imports it yeelding it from it selfe No green tree yeelds its fruit more naturally none so freely as this For Grace is in it which every way is free and works most freely toward the creature Nothing more free then gift and that gift the freest which comes onely from and for the Donors selfe Thus the love of God through the rod gives forth this gain it is not by force nor charm that this dry rod is quickned and made fruitfull onely by Grace and Promise because the chastising father saith Hosea 5.15 I will afflict and they shall seek me early It is not for thy exercise but to thy exercise that the Lord commands his rod to yeeld this blessed fruit 3. Certainly shall this fruit be rendred from the Rod to the exercised soule It is not doubtfully delivered it may yeeld or it may not but peremptorily affirmed it doth yeeld If the power promise or truth of the Father of spirits can give certainty enough all is put to it to assure this fruit He that workes and none can let it hath thus spoken Isai 48.11 For mine owne sake even for mine owne sake will I doe it What will he doe Even refine his people and make them choice ones in the Furnace of Afflictions righteous and glorious nay it stands him upon otherwise his Name would bee polluted and his glory lost in his Churches barrennesse under the Rod. From all the premised explications we must take the state of the truth concluded the sum whereof is this Gods chastenings his smarting loving Rods for the afterward yeeld that is in their appointed time and manner give the peaceable fruit of righteousnesse both grace and blisse to them that are duly exercised by them Yee see the gain of the Rod discovered SECT VI. The demonstration of this Truth ADde we to these the Certainty and Necessitie of this truth then faith may freely feed and get strength from it Each particular indeed hath its light in opening enough to convince of all being put together yet to leave no doubt the intire truth shall be demonstrated in its certainty that it is so and in its necessity why it must be 1. That this is true in the whole proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be evident from two great Arguments Gods Revelation and Mans Experience 1. God hath spoken it therfore it is certain Take we some testimonies Isai 26.9 This is divine When thy judgements are in the earth the inhabitants of the world will learn righteousnesse These judgements in the earth are chastenings to Gods portion there these inhabitants of the world are not all but some and they the people of truths whose souls are said to desire after Gods Name for the rest abide wicked these learn righteousnesse this is their gain but how come they by it Not by idlenesse but exercise they must goe to schoole for it and learn it This also is his Oracle Psal 126.6 He that goeth forth and weepeth bearing pretious seed shall doubtlesse come again with rejoycing bringing his sheaves with him Here 's grieving and going and working and sowing in the day of mans affliction but what return He that goes forth shall as surely come to his home he that sprinkles his way with teares shall come leaping and rejoycing and he that beares and sowes his seed sowing to the Spirit so shall he reap for every seed he shall bring his handfull or for every handfull he shall have a sheafe aboundance of righteousnesse peace and everlasting life 2. The Saints have found it and experience is a visible demonstration then which nothing surer Psal 119.71 It is good for me that I have been afflicted saith David and good for me saith Job and for me saith Jeâ—my and for me saith Daniel and for us say Abraham Isaac and Jacob all the Saints Psal 23.4 Patriarchs and Prophets subscribe to this And this steels David against distractions Thy rod comforts me what needs more witnesse 2. The necessity why it must be so depends upon one undeniable ground that is the supreme irresistible ordinance of God then which nothing can be stronger to convince The alone decree and ordinance of that great God whose counsell none can crosse hath so linked this chastening cause to this effect and this condition and this season that they cannot bee separated If we allow his Soveraignty in lesser matters wee may not deny it here unlesse we ungod him Ier. 33.20 The same power that hath decreed the Winter stormes and Summer calm the cold and the hot the wet and the dry the frost and the thaw to fit the earth that it may yeeld its strength to the labouring man in the time of harvest and none can alter one link of these or change his mind to that Soveraigne might we must grant that his counsel must stand what ever he determine In an higher and more excellent way hath he ordained that the rod to the labouring exercised Christian should hasten and give out the sweet fruit of righteousnesse and peace in the appointed season His authority is the highest reason Now that his Name and stamp is upon this truth to own it and make it his is visible in every peece of it as before declared It is all then his ordinance and thereforeour duty to beleeve and love and honour God in obedience thereunto SECT VII The inference of some truths depending HAving thus stated the Apostles Proposition Vse 1. Instruct it will be profitable for us to gather those pretious truths that fall from it foure fruitfull lessons I shall teach naturally issuing thence 1. It being in the scope a correcting assertion to allay the bitternesse of the former concerning present smart of chastening and to rectifie misguided thoughts that from sense might be ready to conclude nothing but evill in the
David and Jeremiah yea the Sonne of God in the flesh whom it pleased the Father to bruise or grinde with grief so that his evils named him the Man of sorrowes out of the number of his darlings For in the generations of men who have felt heavier strokes or more bitter pangs in body or spirit yet the Lord was with all these and though he grievously afflicted yet hee hated them not his love and pity was with his holy ones To satisfie this case three evidences of Gods love I shall shew alwayes with his in their greatest distresses which will sufficiently evince that the greatnesse of outward evill is not inconsistent with his love toward his chastened ones 1. His temperance alwayes observed in afflicting or chastening his own It is true wrath in taking vengeance doth over-match and over-beare the power of the creature who can stand when he is angry who can dwell with everlasting burnings Alas not one no not one among poore creatures but love in chastening doth support Grace metes out affliction to the strength of the poore soule and supplies strength to the measure of affliction Let me in Gods stead challenge all the generations of the righteous from Adam unto this day produce aninstance if you can did ever God over-match the spiâ—its of his people in chastening No he will not he cannot for he cannot deny himselfe and of him it is spoken in the everlasting Truth God is faithfull 1 Cor. 10.13 who will not suffer you to be tempted above that you are able It was his word to Jacob Jer. 30.11 Jer. 40.28 I will corvect thee in measure yet will I not cut thee off utterly or not altogether leave thee unpunished I conclude then hence the greatest affliction on Gods children is so tempered that it exceeds not their strength therefore very consistent with his love which alone tempers the Rod so sweetly for them 2. The presence of his Grace constantly with them in their sufferings at the greatest must evince his love and not his hatred would the God of heaven be familiar with any soule in any condition whom he doth not affect This cannot be It is a translation of ours which admitted describes the neernesse of God unto his chastened or if not it is a true Paraphrase of the letter Isa 63.19 Inchotib no◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rec. ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all their afflictions he was afflicted and the Angel of his presence saved them There is one Particle in this clause that by variety of pointing hath a very different signification one way it is a Relative he or his as our translators reade it In all their affliction was his affliction or he afflicted as before but the other way it is a meer Negative and so read here makes this sense In all their afflictions was no affliction to them and indeed how could there if he bore the burthen and took the affliction to himselfe as the former reading expresseth and this is warranted from the sequele The Angel of his presence or of his face which must needs carry favour in it saved them It was the Messenger or Angel then who could carry Gods face or presence to the afflicted Church by whose presence they were so saved that affliction became no affliction to them And this in Christ is not for the chastened Jew only but for the Gentile also Greater evils on the flesh cannot be than sword famine pestilence desolation in great part yet in these was the presence of the Lord so to diminish that they became no afflictions Gods saving presence is the undeniable evidence of his love but greatnesse of evill not of his fury unlesse absolute and over-pressing creatures to perdition 3. In the greatest pressure of his Saints as God tempers the rod and sweetens it with his presence so perpetually doth hee make it easie to them by his assistance and will God assist where he doth not love It is the great consolation which God gives unto his Church Isa 41.14 Feare not thou worm Jacob thou worm-Church that liest in harmes way under every mans foot nor yee men or indeed dead men of Israel so opprest as even past hope of life why should not these feare who more in danger or lesse able to resist than the worme who more hopelesse than the dead yet feare not for I will help thee saith the Lord and thy Redeemer the Holy one of Israel So theu where God helps he loves but his help is not withdrawn from greatest troubles cast not then away your comforts upon this ground God doth help his people at hardest straights and therefore must needs love them in their greatest miseries 2. Case 2. Another of Gods chastened though hee can beare up against a brunt be it never so great yet repetition of evils and frequency of bitter scourgings are ready to kill the heart of him so that his cry is this God hath set me as his mark to shoot at he breaks me with breach upon breach from morning to evening he is making an end of mee one blow followes another if God did love in chastening his rod would not be so often upon my back his hand is stretched out first on goods and then on name and then on children and then upon my flesh Gods frequent strokes strike off my comfort This was Jobs wearinesse sometimes that made him bitterly complaine And is all this sufficient to expunge Gods love from comforting his chastened in their paines Answ I must determine contrary Frequency in scourging is no sure argument of Gods wrath against his owne One or two instances will cleare this that wee may proceed The sweet Psalmist was a tender one in Gods eye yet heare him tell how severely God useth him beyond his very slaves the wicked of the world They saith hee prosper in the world they increase in riches c. But all the day long have I been plagued and chastened every morning or my rebuke and chastisement was in the mornings that is every morning or morning after morning as if hee had said I was as sure to be rebuked and whipt by God every morning as I did rise And this began to shake him also into perverse conclusions he was saying Verily I have cleansed my heart in vain but that he should therein have sinned against the generation of Gods children with whom such was his custome to deal therefore no argument to conclude a child of wrath Number the dayes of sorrow upon Gods own Son from the Manger to the Grave and stifle this objection Nay rather conclude good then evill from frequent chastenings These sweet benefits intended in and effected by them are forcible for that purpose 1. The often and daily awakening of the soule hereby upon sins the weakening of it and barres against it this is no signe of God Isa 50.4 5. hatred to his people He wakeneth me morning by morning was the Prophets
will see none of them be missing not a haire of theirs must fall to the ground nor the least hurt betide them by their sufferings and againe hee tells them as accounting highly and preciously of them baser things are not kept by tale not stones but gold and things of price such are the haires on the heads of Gods children therefore he numbers them much more their teares their prayers their sighs their wandrings should not this make us to lift up 2. The activity of this sweet care As God is purely Act it self and therefore no passion or stop from others can take impression on him So is his care about his childrens chastenings active and alwayes stirring to do them good by them It is therefore noted that the seven eyes of the Lord run to and fro through the earth no rest nor stop with this providence day nor night from working good to his children out of these afflictions This is good 3. The humility or lowlinesse of this providence is sweet it stoopes to every the basest poorest miserablest condition that may befall Christs members it lookes to sores and issues and ulcers and boyles and stripes and wants and burthens of all sorts that may be upon Gods people if they be in the dungeon it is there or in the stocks there it is with them in fire or in water or in mire with Jeremiah thither stoopes this providence to rule all these distresses for good This is the care it self which strongly presseth the consequence wherefore c. 4. 4. Rule of Rod. To these the Rule of chastening comes in yet to make the inference the stronger and inforce afflicted spirits unto comfort it is wholly delivered according to the intimation in the context either in counsels of incouragement or comforting promises bearing up against faintings In summe the Covenant of grace takes in all wherein that excellent goodnesse and faithfulnesse of God revealed may well injoyn to lift up hanging hands and feeble knees 5. Reb. 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last particular in this chastening providence is the end of is which expresly is declared to be the profit good of Gods children holinesse righteousnesse peace the very good of grace and glory both here and hereafter to be injoyed of which with the former much hath been spoken before only here must it be noted Manus inquit remissas habetis genua vestra ideo labescunt quia non agnoseâ—t 〈◊〉 quae vera sit in rebus adversis consolatio Calv. n text as giving in it's strength with the rest to perswade Gods chastened unto cheerfulnesse wherefore even for this end also as for the rest lift up the hands that hang downe c. SECT III. The force of the precedent providence and duty thence concerning the chastised TO the second Quere what force this chastening providence hath upon the following duty of incouragement in Gods afflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very terme of illation can conclude no lesse but that there is a vertue in that drawing out of this duty by these premises otherwise weakly must it be pressed wherefore lift up c. Now we know the Spirit of God argues not weakly but upon forcible grounds In short then I shall reply there is a double force one of nature and influence another of reason and consequence which hence issue out to inforce the chastened to comfort and reviving 1. There is a power of the severall concurrents of this chastening providence to give out naturally vertue for refreshing and raising up the heart As the sunne gives influence to the matter it animates and therefore it must live because it partakes of that quickening power So no lesse nay much more this highest providence must necessitate the creature to expresse the influence of it and give out it's effect in return of duty unto which it doth incline Now in this speciall consideration of providence about the Rod both the cause ordering it and effect upon the soule produced by chastening must needs incline it to receive incouragement In the Cause we have the Father primarily putting out in this Rod his power and his love the Son next to him Mediator-like sweetening the Rod with all the gracioâ—s fruits of his merit and intercession before he will suffer it to be laid on or to smart upon the flesh the Spirit proceeding from both these whose name is therfore eminently the Comforter manageth the Rod brings all the sweetnesse of Christ with it to his members and effectually so applyeth the over-powering grace that it must needs keep up the soule from fainting and incline it to sweet and heavenly refreshing in the very fires The promise the rule of this providence carryeth no lesse the arme of God to help and his counsels too are all inabling words in this matter Strengthen the weak hands and confirme the feeble knees say to them that are of a fearfull heart Be strong Feare not Isa 35 3â—4 No sooner spoken thus from God by his Spirit but it is created and so set in the station of comfort unto which God calleth the poore soule In the Effect also of this providence which is all the soules profit the hearts good and that evidently effected upon the man eminently is this force seen for good and nothing but good of which this is the best here intended can cheer a soule and that must and will do it if it be not mistaken Let me therefore in short thus argue and conclude with our Apostle Your eyes are opened and light presented therefore you must see or your eares boared and voyce sent out therefore yee must heare or the the Sunne is now in the vernall Aequinoctiall therefore the earth must spring all necessarily follow by influence imparted So here as strongly Gods chastening providence hath sweetly touched you therefore lift up the hands that hang down and feeble knees be cheerfull and revived yee must be so if the sweet vertue of that providence have an influence upon your spirits 2. To add to this If strength of reason have force upon a man to perswade him to any thing the strongest reason is here from sweetnesse of chastening to draw the afflicted to the duty of reviving Take a little draught of reasoning the Fathers love is in the Rod therefore should we be comforted not dejected The Mediator sweetens it therefore should not we faint but be refreshed the Spirit measures it and sanctifies it therefore should we be glad under it the Promise is the rule of dispensation and the effect our true and eternall good therefore should we be incouraged and live cheerfully above the smart If we be men here is reason the strongest reason of God to draw us to revivings when we begin to faint if from ability to duty and from free and glorious mercy to duty be a strong way of reasoning then this must prevaile God chastens therefore should we be cheerfull and
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
out of place it must be deficient in beauty if not in health and indeed an uneven and unfit disposition of members â—s reformation puts all right this way and makes a good foundation for saving health when body and soule stand in a right aspect to Christ all must be well to God-ward there 2. A right disposition of faculties and inward affections Rectad spâ—â—tio 〈◊〉 when judgement will and affections stand right with God in that Euangeâ—â—call rectitude promised to and wrought in the true members of Christ which is a true conformity to the minde of God though not in present reaching in degrees yet to be perfected in Gods appointed time This is quite contrary to all crooked and perverse dispositions and therfore must be the healing of them if distempers be best cured by contraries a cleane heart and a right spirit is that which David calls for to recover his hurt that befell him by his fall Psal 51.10 When minds stand right with Gods mind and will with Gods will and love where God would have it 1 Pet. 3.21 and feare where God appoints it and zeale where God calls for it so that answer of conscience is directly to Gods call Psal 27.8 according to that when God saith Seek yee my face the heart answers in very termes Thy face Lord will I seeke this is a sound spirit in good state of health rectifying therefore must be healing 3. Râ—ctadâ—posio 〈◊〉 A right disposition of acts and conversation exercise as it is a token and effect of health of body so no lesse a preservative of it rightly ordered Surely in the present case it is very true right wayes with God are the effect of an healing reformation and do also perfect it right hands and right feet pitching upon right works and right wayes argue an healthy soule indeed and so keep it in that good condition from over-powering distempers by sin such do no iniquity here security from satall sickensse or halting Psal 119.3 but whence this They walke in his wayes This right disposall of wayes and godly exercise pâ—â—vents spirituall diseases and I keeps the soule in health Thus far we see the sweet healing vertue of these duties such a benefit of them as may make them truly desireable by Christian soules Heaving therefore thus touched the goodnesse of these motives which is their drawing force for a close of all as God directs I shall only labour to move by them to the practice of those duties which concernes the chastened in the right use of their afflictions Heare now yee afflicted of the Lord Doth God so pity the halt and the lame that are any way maimed by the Rod that he chooseth healing for them not greater ruptures or subversions Be then of Gods minde and cloose your own life not your death for this purpose reason will guide you to take hold on comfort and perfect reformation These are the binding hearling wayes for the sicke and broken if health yea saving health in God be so good so desirable catch at comfort in Christ cheere up lift up hanging hands and palsie knees pursue a through righting of the soule a full reformation these will be health to the navell and marrow to the bones The duties have been stated already looke there what is to be done The rules of right prosecution I shall only adde here that wee may walk by line and not swerve they are such as these 1. Prosecute these really true comfort and true reformation must be truly pursued with reall care purpose of heart and affection of soule to prosper 2. Pursue them equally as much strenght and vertue are in one as other seek after reviving or consolation of Christ as much as after rectifying or amendment sweetnesse of life health and strength are equally promoted by both 3. Follow them orderly it may be needfull sometimes first to comfort and strengthen hands and feet before we exercise them to works or wayes but then the inseparable issue of comfort must be amendment and right walking be not shie of the consolations of God upon pretence of unworthinesse these must make us worthy at least as they are unseparably united let them be joyned in the prosecution take one to dispose more sweetly to the other 4. Pursue them earnestly as a man would strive for life and health yea and with that constancy as is sutable to that desire of living ever such preservatives of health make a blessed life while they are in use health is maintain'd and life perfected as yee desire to live then labour to be comforted and rectisied in Christ Cheerefulnesse and rectitude will establish you for ever Be eager be constant in their pursuite conscience in duty will signe you the true members of Christ and servants of the great God Neither will your Lord forget his promises or covenant of his truth In your duties he will meet you Hos 14.4 Zeph. 3.19 He will heale your back-slidings and love you freely hee will save the soule that halteth though the Rod smart a while your pain shall be your gain it is your Father that chastiseth he seekes not your fainting but reviving not your evill in hardening but your good in reforming not your subversion but conversion to him not your sicknesse nor your death but your life and everlasting health seek yee also and yee shall finde The chastening Father the mediating Sonne the comforting and quickening Spirit are all ingaged to give in the sweet and full fruit of chastening providence to your soules strainten not your own bowels but open to them and labour with them By that Spirit of joy and love through the Prince of peace and Son of love give glory to that tender Father who is God-Love blessed for ever from him this one God in three are all things to him be glory in the Churches for ever and for ever Amen FINIS
God no lesse shall I desire and wait for the eminent Piety Holinesse and zeale for his cause in the power of them to give him Glory his Peculiar in word in waies in worship this he will have either from you or upon you How well spent are we if we be consumed and God glorified Saints are but Lamps or Candles of God they burne and shine to shew his beauty and at last are done Col. Gould goe out sweetly and expire in his glory Such a Lamp is lately gone out with you that is burnt spent for Christ his Church and you His life was light and that desired his death darkenesse not in yours onely but the kingdomes Hemisphaere and that lamented I cannot thinke upon such a publike Man but with Honour and though Envy barke the memory of the iust shall be blessed I mention him onely to move you to a repaire of such a Light Be all so burne and shine and spend state and parts and lives to become at last Gods Glory in expiring 3. Towards your selves I pray and waite for out of all your troubles the fruit of Love Vnion though in times of peace Christians may perhaps grow fat and proud and wanton and kick with the heele yet me thinks the rod and afflictions should tame them Though in the palace the Martyres may contend the stake did surely make them friends One scourge upon all backs for one cause by one Adversary will certainely whip the hearts of them together that suffer Either ye are not all indeed sufferers in the same cause of Christ if so let Hypocrites unmaske themselves or else ye must bee of the same heart and minde O let that cursed selfe dye and let Christ live in you then ye shall bee of one heart and of one minde Selfe-conceit Selfe-ends Selfe-pleasing let them perish Is this a time to seeke things for our selves Seeke Christ serve and please one another in him no way so holy and so prosperous Let the rod have such an answer or if by any other arguments I may let me now beg you into mutual love and sweet accord I will strive by the Apostles strength Beloved if there be any consolation in Christ Phil. 2.1 2. any comfort in love if any fellowship of the Spirit if any bowells and mercies fulfill my joy to be like-minded in the Lord. With this hope I send this token to you in this hope I am hasting towards you your union and mutuall love in Christ will be my joy your divisions from him my greatest griefe Honour Christ and comfort me and blesse your selves in yeelding this fruit Take now this pledge of my love and use it I also shall bow my knees to the Father of our Lord Iesus Christ that while ye are reading the Spirit of life and light may fall upon you and change your hearts into the likenesse of every Truth Hee teach and stablish and comfort and perfect you unto Gods Heavenly Kingdome Into his bosome I now commend you through the Beloved In whom I must subscribe my selfe Lond. May. 11th 1644. Your unworthy Pastor desirous to be your faithfull servant for Jesus sake GEORGE HVGHES A DRY ROD BLOOMING AND FRVIT-BEARING OR A Treatise of the Pain Gain c. use of Gods Chastenings upon his own Children issuing from this Text Heb. 12.11 12 13. Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them that are exercised thereby Wherefore lift up the hands which hang downe and the feeble knees And make streight or even pathes for the feete lest that which is lame be turned out of the way but let it rather bee healed THE FIRST PART Of the Paine of Chastenings SECT I. The scope and inference of this Scripture-ground leading to the work THe Text in its scope is a Lenitive prepared and prescribed by the highest and most able hand to ease the smart The Scope and cure the faintings of his chosen portion under all afflictions Such care doth God expresse to the true seede of Abraham the Hebrew his old Friend in their deepest sufferings The inference is thus The illation The Apostle had finished the maine doctrinall part of this Epistle touching the glory sufficiencie and efficacie of the great Minister of the Gospel chap. 10. v. 18. The summary drift of all which was That every Soule both of Jew and Gentile for all things toward God must onely wholly acquiesce or rest satisfied in that one Jesus Christ the Sonne of God by whom alone the Father hath revealed his bosome-thoughts and purposes concerning that one way of saving poore sinners This ground worke being laid he thence laboreth to draw them to practise and duties sutable to such a Doctrine 1. To neerer acquaintance with God by this new revealed Christ v. 19 20 21 22. 2 To boldnesse and constancy in the profession of this Sonne of God v. 23. 3 To mutuall care for stirring up each other to walke worthy of such a Ministry and not to sinne against this revealed truth with mighty arguments to inforce it from v. 24. to 32. 4 To patience under any crosse that may accompany this profossion of Christ he toucheth their past experience of scoffes reproaches spoylings of their goods he adviseth to store themselves with patience for the future for as much as they should finde neede of it from the certaine and speedy comming of their Redeemer incourageth them to faith as the only rise and maine support of patience which closeth that chapter In the whole 11th c. he reports the effects notable exploits of this victoriousfaith in many Worthies of their owne nation that made them endure to the nullifying of torments and astonishment of their bloody persecutors therein exemplifying the power of faith working patience In the 12. chap. v. 1 he resumes with greater strength from the cloud of witnesses his former counsell and presseth them to runne out with patience the race that was set before them with the addition of some forcing considerations 1 From the leader in this course Christ the Sonne of God to whom all must bee conformed in sufferings that beare his name v. 2.3 4. 2 From the Author and inflicter of these smart rods it is God the Father and he takes not this paines in chastening any but his children v. 5 6.7.8 3 From the end of these chastenings it is not from pleasure as earthly parents may doe but for our prosit that we might be partakers of his holines should we decline such rods v. 9.10 4 From the future certaine event which every exercised soule shall finde from all sufferings in Christ for Christ this is the peaceable fruit of righteousnesse one maine clause of the text and would a Belcever lose this for escaping the crosse Summe wee up all premised in these collections Gods care is very tender to his afflicted Christ their hope
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
That God tenderly accounts the burdens of his people heavie may be evident from the notice and observation he takes of them which is exact and full if any expressions after the manner of men may helpe us to conceive this we have variety that God useth and yet all fall short of that which God doth in this respect because the observation of God is beyond the expression of man yet if f Exod. 2.25 seeing considering and looking upon the afflictions of a people argue tendernesse or if g Ier. 31.18 hearing hearkning to their groanes prove a carefulnesse h Psal 56.8 or if telling the Pilgrims wandrings or botling or booking the mourners teares shew a right valuing of their sad condition this God hath done this he doth this he will doe for his people 2 Hee doth not oâ—ely note thus the griefs of his people but is sutably affected towards their sufferings in his owne way above creature comprehension because he cannot suffer from any object his affection is all act and to bee discerned by the effects upon the creature yet these things in the language of men are spoken of him 1 His pity to his chastised he speakes himselfe of mourning Ephraim i â—â—r 31.20 My bowels sound or are troubled for him and it is said of him his soule was grieved for Israel straitned or shortned put to distresse or paine from them strange expressions for God and strangely true beyond our imagination nay as if beeing God he could not be pitifull enough because he could not suffer he sends his Son k Heb. 2.17 to bee made like unto his brethren in the flesh that hee might bee feelingly mercifull to the tempted 2 His care to measure and moderate the afflictions of his people that they exceede not their strength and to make way for escaping when they overcharge l 1 Cor. 10.13 Hee is faithfull in this and therefore tenderly yeelding to the moanes of his afflicted 3 His tender bearing with kind interpretation of and gratious pleading for all the hasty words froward and unseemingly carriages of his children under their sad pressures which fellow-creatures would scarce indure So God pleads for Job against Satan m Iob 2.3 Seest thou my servant Job still holdeth his integrity although thou moovest mee against him to destroy or swallow him without a cause so hee excuseth all Jobs hasty language which by his unfriendly comforters were turned to his reproach and charged as brands of his hypocrisie yet after all God giveth him this witnesse against his mistaken friends n Iob 42.7 Ye have not spoken of me the things that is right as my servant Job hath It is Gods returne as was Elisha's to his servant about the Shunamite in her sad unseemely passionate carriage holding the Prophet by his feet Gehazi is presently at her to deale roughly with her and thrust her away but Elisha is more tender o 2 King 24.7 Alas let her alone for her soule is bitter or vexed within her This is a Spirit from God like himselfe yeelding to the infirmities of a chastened soule 3. His carriage to the very adversaries of his people the instruments of their sorrowes speakes his tender indulgence towards his burdened ones and argues that he grants the rod is smart and painfull see it and judge of it in these particulars 1 In his limiting and restraining the Adversaries which are his rod that not a stroke more shall bee laid on but what hee commands himselfe for his childrens good p Psal 76.10 The wrath of man shall praise him so farre therefore he will use it but the remainder of wrath that which takes away his praise he will constraine So he bounds Satan in afflicting Job first touch not his body then touch not his life God yeelds there is bitternesse in the afflictions of his servants therefore he will not suffer them to overflow 2 In his reproving of men for their unkind and mercilesse carriage to his chastened people see how hee handles Eliphaz Bildad and Zophar for dealing so harshly with his afflicted Job q Iob 42.7 8. he chargeth them they spake not right and no lesse then a sevenfold sacrifice can purge away their sinne or folly and that too by the intercession of despised Iob sure he is contrary to what hee reproves and if mans folly thinke afflictions light Gods wisedom accounts them heavie 3 In discovering his wrathfull displeasure upon the persuers of his afflicted what matter were it how afflictions were multiplied if there were no burthen in them but God is angry with them that increase the sorrowes of his chastened therefore he must thinke them grievous Heare what hee speakes for poore afflicted Zions and Jerusalâ—ms sake r Zâ—ch 1.15 I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction Gods displeasure then upon the distressers of his people declares his grant that their chastenings are grievous 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God giveth this Judgement of indulgence and alloweth this carriage under their chastenings the two great causes Efficient and Finall will soone determine Reason 1. 1 The Efficient is God-Love himself who from eternity hath purposed the discovery of himself in the notion of his good wil and pleasure to these soules whom he thus indulgeth This love being declared in giving them to Christ in accepting them into Covenant in calling them out of the world by his Word and Spirit in chastising them as children must now looke to the perfecting of his purpose in their appointed glory therefore needes must it worke so towards them in all conditions that they may be furthered in all to their determined end hence it is that hee chasteneth them when they neede chastening and supports them when they neede help pitieth them when they are pained and indulgeth them when they begin to faint and discovereth thoughts of compassioÌ„ to their griefs when they think themselves forsaken This love made him fal upon Ephraim neck in the midst of his bemoanings under the rod s Ier. 31.20 Ah poore Ephraim ah deare child the son of my delights how hast thou been chid and whipt and yoaked and distressed and none regard thee I remember thee since I spake against thee I know thy burthen is heavie surely I will have mercy on thee Love makes God of this minde 2. Reason 2. The End which God aimes at no lesse necessitates this present judgement and in respect of us is twofold onely that I shall now touch 1 More generally for all to leave a rule of truth unto his creatures therby to order their judgements and affections what to think and what to doe to their brethren in like case of afflictions for God doth not judge so because it is truth but it is truth because hee doth judge so he makes truth in his creatures he findes none
thought of him that is at ease Of the other many of the Saints cry out one saith x Psa 142.4 None careth for my soul another y Psal 88.18 Lover and friend are farre from me A third begges heartily z Job 19.21 Piti◠me O my friends and complaines sadly a Job 16.20 My friends scorn m◠but mine eye powreth out teares unto God The last is the greatest sin to adde to that affliction which they should ease and this not unusuall in friends of the better sort Eliphaz Bildad and Zophar Church-friends men of skill and understanding to speak for God Christian-friends from whom Gods afflicted do expect support and yet these may prove miserable comforters 1. By over-severe animadversion of the chastened soules sin which yet God hath pardoned or an unjust charge of that which most it hates nothing more odious then hypocrisie toward God to Job and yet he is made to own it by his friends 2. By making God an enemy to the afflicted urging his power and justice against his chastened to kill them which he puts forth to support and save them This may be in some degree the infirmity of the Saint as it is height the malignity of the wicked God doth not leave any such a patterne the groaning defence or Apologie of burdened souls and Gods sentence for their clearing may muzzle the mouthes of such unkind observers It is Jobs defence and a just one Will you speak wickedly for God and talk deceitfully for him Gods name must not be pretended falsly against the poorest creature And it is Gods owne sentence at last for Job against his accusers Yee have not spoken of me the thing that is right as my servant Job hath A sweet justification of the guiltlesse laying sin at the unkind reprovers doore See then here is sin against our brethren 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God indulgeth his scourged children the soul that answers not his indulgence is in this a sinfull child Impietie against a correcting yet a yerning Father is a sin in equity condemned from this present truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is expressed either in excesse of spirit rising up against the rod despising Gods chastisement or in defect of spirit falling under the scourge while the soul considers not Gods love in it or indulgence with it Ephraim was faulty in the first when he kickt and flung under the rod as a b Jer. 31.15.18 Bullock unaccustomed to the yoke and Rachel in the second when she refused comfort and undervalues Gods sweet indulgence Sinners against God are they whom either severity in the rod doth not humble or if it doe goodnesse in the same cannot revive let us heare and feare thus to transgresse SECT VIII Connsaile to duties inforced by this Truth LEt this then be granted Vse 3. that God doth weigh the burdens of his afflicted and tenderly allow them griefe under their sad pressures two duties will be inforced upon Christians hence one towards Gods chastened ones the other respects themselves 1. 1. Duty to others Gods way and worke binds Christians to conformity in minde and practise see we then our brethren scourged some groaning under sense of wrath and sad desertion others wrackt with grinding pain some wasted with pining sicknes others pained with sores and breaches on their flesh some in wants some in wandrings exiled from their house home some spoiled of goods some of name some of liberty the iron entring into their soules Doth God looke upon such in pity doth he grant their bitternesse and allow their moanes And should we stand aloof off as bowel-lesse spectators or else look off that it may not move us or else slight it with a tush it s nothing or else unkindly charge it as good enough for them and so smite the afflicted reproachfully on the cheeke God forbid If wee bee his people surely his thoughts must bee our thoughts and his waies our waies in this matter Accord we ought with God in a pitifull judgment sense and carriage toward his distressed think as Christ thinks their burdens heavie feele as Christ feeles their smart with them and in pity helpe and beare as Christ helps and beares their burthen for them this were to fulfill his law All this is urged strongly upon the seede of Christ and with such ingagements as they must yeeld or be content to deny their interest in Gods eternall love thus speakes the Apostle c Col. 3.12 Put ye on as the Elect of God holy and beloved bowells of mercies See how hee doth ingage them if ye bee Elect of God chosen from eternity to glory in himselfe or if ye be Saints sanctified by the Gospel of his Son or if ye be beloved of God of Christ or would have a proofe of it in your selfes oh put on the bowells of mercies each word hath weight Mercies are sweet themselves exercised to men in misery bowells of mercy more the tenderest mercies are meant by this no fuller Emblem of pity tendrest pity then bowells yorning His toti nos ornamur Zanch. in text and sounding bowells but the putting on of these adds yet more propriety and measure of this grace his mind is cloath or clad your selves with bowells that ye may bee sure to have them as the cloathes upon your backs and put them on all over you from top to toe it is a robe long and large enough bowells upon head let minde and thoughts bee bowells the tenderest mercies bowels upon face the eare bowells pitifull when it heares their sorrowes the eye bowells in looking and weeping over them the tongue bowells in speaking tenderly and sweetly to them bowells upon all the members the hand bowells pitifully to support and all bowells compassionately to deale with the afflicted These thoughts may perhaps quicken us to this 1 It is the Law of Christ that wee should thus beare each others burthens what Christian then will not submitt 2. It may bee our owne condition to come into the afflicted soules stead what bowells then should we desire 3 It is an evidence of Election the state of grace and of being in Christs body and who would not gladly be found there It is duty from Christs command It is equity from our owne lot It is comfort from the evidence of a greater good take then this close deare christians pity ô pity Gods afflicted ones and bee mercifull as your heavenly Father is mercifull 2. 2. Duty for our selves This Gods indulgence teacheth the chastened themselves some duty under the rod in returne to the hand that smites them hereunto our next counsaile is to drive them sutable demeanour to a chastening Father is the duty that doth concerne us and Gods allowance is command and direction enough for us in the present case Severall Items are given in the context for our behaviour under chastening some negative as d Heb. 22. ◠Despise not the
chastenings of the Lord This is an extreame of patience in excesse to hardnesse obstinacy overlooking slighting and contempt of Gods scourge And againe Faint not when thou art rebuked of him This is an extream in defect to fainting languishing and hopelesse drawing out of spirit under Gods rebuke Gods Soveraignty and power in chastening forbids the first and his grace and tendernesse in rebuking should heale the other Other positive notes of duty are also added for the chastened soule as Patience in feeling bearing and waiting for the blessing of the rod and Filiall subjection unto the Father of spirits by reverencing his power and submission unto his will in this matter but the consideration of these will fall in other places therefore no other duty shall be touched here but that which Gods allowance in the present truth discovered put 's into our hands when God smites or scourgeth griefe not joy is now our duty It is the match which God hath made betweene his chastening and our sorrow laughing and lightnesse at this season may argue dispising of the rod but yet to perswade smoothly to this duty the rubs in the way must bee removed 1. Objection Apostolicall practise and counsaile seeme to crosse this direction of their practise thus we reade e Rom. 5.3 We glory in tribulations and this is the height of joy in the worst condition of their counfail it is thus written f Iam. 1.2 My brethren count it all joy when ye fall into divers temptations If these be true smart and joy are the fittest couple To take this block out of the way Solution let us remember all afflictions in the world fall under the threefold notion forementioned and accordingly varietie of affections are suted to them 1 Judgements are the terriblest of evills that God inflcts killing evills therefore paraphrased by tempests whirlewinds thunderings from heaven and roaring of lyons whereunto trembling in the creature is the duty suted g Amos 3.8 The lyon hath roared who will not feare when evills issue from Almighty wrath creature hearts must feare and knees will tremble 2. Trialls are probation-evills for matter or paine of them it may be the same with the former but in their formall consideration inflicted for proofe of graces and of spirits gold indures the hottest fire and comes out of the furnace purer where drosse perisheth and is consumed so grace and gracious spirits indure and thrive under fiery tortures when drossy formality and guilded grace vanish and die away in such scorching tryalls Iust and due to this kinde of troubles is the practise and advise of those heavenly Ministers the highest joy and not least of griefs is now the meetest and most honours Christ when for his sake by cruell mockings scourgings bonds imprisonments by stoning sawing wandring and killing the faith and holinesse of Saints shall be tried not to give place for a moment so much as by a teare or secret melting is now proper to Christian magnanimity and it were unworthy of God of Christ of the Gospel to yeeld the least to these by mourning h 1 Pet. 4.14 the spirit of glory which mounts up the soule above all these terrors and makes it sit and sing aloft is most honnorable and sutable for this state and of this onely it is certaine the Apostles speak 3. Chastenings are loving yet angry stroakes of God marking out the sin and unevennesse of his childrens walking all which naturally and properly teach griefe unto the chastened soule for grieving its father and no lesse is godly sorrow due in this case than glory in the former this is all we strive for in former evidences and no way weakned by the objection pretended 2. Objection Speciall charges which God laieth upon his servants not to grieve in this case seeme to crosse the foregoing truth So upon the death of Nadab and Abihu he commands Aaron and the rest i Levit. 10.6 uncover not your heads there must be no sign of mourning with them And to Ezekiel upon the taking away of the desire of his eyes his charge is k Ezek. 24.16 Thou shalt not mourne and weepe And to the lamenting mother weeping to excesse over her lost children this word is given l Ierem 31.16 Refraine thy voyce from weeping and thine eyes from teares All this was under chastenings and yet here griefe prohibited It were enough for satisfaction to returne to all these extraordinary cases and excesse in sorrow do not prejudice ordinary and measured rules of God yet I shall reply to the severall instances 1 To Aarons case it was extraordinary therefore not exemplary in ordinary scourges Two great reasons are evident of griefs prohibition here 1 Its opposition to Gods glory which hee had now by a dreadfull judgement gotten to himselfe upon vile creatures that did profane his Holinesse In such cases the Churches joy commends Gods Acts their griefe condemnes them so m Revel 18.20 Heaven is invited to rejoyce over the ruines of Antichrist 2 Its inconsistency with Gods service which lay upon the hands of his ministers at that time therefore upon no lesse then the paine of death was mourning now forbidden There may be a time when the dead must bee left to bury their dead but Christs servants must attend on him and preach the Gospell 2. To Ezâ—kiels case it was extraordinary also but in another kinde and to another end for neither is it discovered to be an act of wrath upon his wife nor that he was to refraine for glorifying God in his worke of justice but herein it was Gods pleasure that the prophet should bee an extraordinary signe of the Lords indignation against the Iewes that as his wife died and he must not mourne so they should be taken away utterly with a stroke and God would not once be grieved for them It is very sad to die unlamented by men none to say Alas my friend but unexpressibly dolefull for God to laugh at a peoples destruction To teach man this God forbids his servant griefe which otherwise were due but this is not every chastened soules case 3. To Rachels case it is cleare she is called off from excesse in grief she refused to be comforted neither was any excesse allowed in Gods grant grieve we must when we are smitten but not exceede future hopes of reliefe were to lay bounds to her lamentation and so to ours These then satisfied if the regulating of this duty be desired I shall proceede to that as the Spirit drawes the lines in the present Scripture The materiall part of chastening which is the evill bitternesse and smart of the rod requires grief as its yoke fellow but yet this leaves it at large neither regulated nor limited The right ordering then of this affection wil be by rules issuing from the Author Form End and Duration of these kind of afflictions whereunto it must be good to listen 1. Chastening is a displeased Fathers
in the bitter there is sweet in very pain some ease and in the faintings a cordiall poore afflicted soule to stand between thee and perishing under the hardest pressures Look but upon this again God indulging thy present smart and suck the honey the sweet of heaven reviving comforts by these frequented meditations 1. Think and think it seriously and think it throughly that in this matter you have to doe with God it is he independent in his being and judgement upon creatures that saith of thine affliction It is heavie and of thy sorrow Alas poore soul for it is bitter none can blame thee O thou afflicted put thy case now in the saddest state of chastening How is it with thee Surely comfortlesse enough I am the man that hath seen sorow my dwelling hath cast me out and my place knoweth me not I wander as a bird from her nest in danger of devouring every moment yet no doore is opened to me man looks not toward my distresse I am consumed with pining sicknesse spoiled of goods my flesh worn with iron bonds and I become a reproach and by-word yet this is nothing to lookers on nay when I labour to hold fast my integrity when I humble my soul with fasting yet this is turned to my reproach I suffer as an outcast of God and Men lover and friend and kinsmen get farre off nay God is suggested to be my enemy by the adversary and they persecute me as a forsaken soule yet no man careth for me and what more absolute misery then in the depth of sorrows to be denied pitie Alas deare heart thy right and left hand comforts from the creature fail But why lookest thou not upward No thoughts of God in this matter O remember no soul truly miserable but that whom God looks not after write him wretched when God careth not for his soule But O thou chastended of the Lord thy God stands by thee he tells the steppes of thy wandrings he bottles and books up thy tears he weigheth thine affliction in scales and knows and sayes it is heavie he seeth the iron marks upon thy flesh and treasures up all thy sighes let the whole creation cast thee off as loft yet this is comfort invincible in thy affliction God knoweth thy soule Weigh but his greatnesse his grace and his faithfulnesse and then be comforted His greatnesse shall not terrifie nor dismay thee but it shall help and supply thy weaknesse under burdens his grace shall blot out sin that gives a sting to thy afflictions and his faithfulnesse shall establish thee in peace and comfort when thine own unevennesse would make thee fall See Jobs practice about these when they were urged against him for his wounding by unkind comforters Job 23.6 and doe likewise Will he plead against me with his great power No but he would put strength in me Say thou so too and be revived shall his greatnesse set it self against me in my trouble to drive me like a leaf or crush me as a worme when his grace hath accepted me and his faithfulnesse is engaged to make good his Covenant of love unto me No no though creatures prove a lie stones in stead of men and oppressors in stead of friends they think it glory in revenge to pursue a Flea 2 Sam. 24.14 a weak thing that cannot resist them yet God is truth and the same for ever his power and grace and faithfulnesse are one undivided beeing he will not so glory over his poore weake chastened ones but will put strength within them and make them stand under their burdens his strength shal be theirs to make them more the conquerors over all afflictions for hee knowes their griefs resolve then Christian and say though creature-comforts faile and creature-power doth rather oppresse than ease me Habak 3.18 yet I will rejoyce in the Lord I will joy in the God of my salvation he pitieth and will heale me 2. Thinke upon thy very smart and thinke rightly with the thoughts of God concerning it and some comfort must arise It is not abstracted paine but paine with purging paine with scourging paine with refining In short it is thy smart but sins death the spirits purging but the flesh its consumption The most tearing physicke is comfortable in its very torture for then it killes the disease and secures the patient from dying by it So great hath beene the evidence of the good of such afflictions that the Holy ones of God have made it their petition in the fornace Lord let thy scourge abide and sinne be gone it is good for us to bee here where sinne doth least annoy us It is true comfort under wounds of flesh to have spirit healing This keepes those heavenly soules from fainting 2 Cor. 4.16 the paine and pâ—rishing of the outward is the reviving polishing and daily renovation of the inward man what ever workes ruine to that and repaire to this is no crosse but comfort Such thoughts will ease thy paine and make thy burthen lighter refresh thy spirit and make thy joy the greater 3. Thinke upon the bound and measure of thy smart it is some comfort to know it is short It is but a present paine a moment a very now of affliction to be indured and should this swallow up spirits and hopes too Art thou a man but of a day and hast an eternall spirit and everlasting hopes presented Let this refresh thee thy paines are shorter lived then thou art thy hopes outreach them and thy spirit shall outlive them give not up the Ghost then for present pressures It was a Saints reviving once Psal 30.5 Weeping may indure for a night or for an evening I shall outlive this to see the day and then joy singing shall returnne in the morning To close this part of the paine of chastening and leave some tast of sweet with the afflicted and desire of more to bee expected in the succeeding portion adde but this thought to continue thy attendance upon that which followes Thinke upon the After that sweet After that long After wherein all present griefe shall bee swallowed up and all transformed into that After fruit so that no remembrance shall abide of former sorrowes Comfort thy selfe a while with the thoughts of this untill more fully it be revealed it is the next worke whereunto for thy greater consolation I shall proceede THE SECOND PART Of the gaine of Chastenings Neverthelesse afterward it yeeldeth the peaceable fruit of rigteousnesse unto them that are exercised thereby v. 11. SECT I. The true stating of the second proposition from the text with its due partition and partiall explication THe Spirits Method in giving sentence upon chastenings is to passe from concession unto sense to correction unto faith Hee grants the present the now of paine unto their feeling True the chastening is for the present grievous yet would he not they should thence conclude nothing but bitternesse in their chastening He therefore suddenly
a worthy demeanour to him by a faithful seeking of the blessed fruit of chastening from him to all this they must buckle strongly as wrastlers labour in their shirts as Artists at it every day and as Racers run till they reach the marke this labour shall not be in vaine the full crop is intail'd upon it and inseparably follows it in its appointed season Afterward the sweet fruit abounds but how long after that we shall see in the ensuing search of the season SECT IIII. The Season of the fruit stated 3. ALL the helpe the text gives us to find out this season is in that one large expression Afterward which yet considered with the rest leaves us not unsatisfied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath beene noted of the fruit fore-mentioned that compleatly taken and in its compasse it is Grace and Glory all the effects of Gods favour here begun and the perfection of it in heaven for all this is life truly and life is the fruit of righteousnesse Accordingly this afterward may be of grace that is more neere at hand or else of glory and that hath its stated time the instant of our translation But yet to give you a stricter account of this time-specifying expression it is evident that it points at a future season for gaine contradistinct unto that present of the paine of chastening and in this future notation three things are carried that concerne this fruit The Order Speede and Duration of it 1. In this afterward is carried the order of this fruits appearance it succeedes not foregoes it is after not before the paine and Christian exercise under it folly would brand that husbandman who expects his crop before he till or winter bee over and madnesse in that Christian who lookes for peace before his exercise performed and rod removed It was the method God keepes with his owne Sonne not in way of chastening unlesse the chastisement of our peace he must first suffer and therein manage his suffering well and then enter into his glory the same order is to his members Isa 53.5 Luk. 24.26 first griefe and exercise under the rod then after fruit of righteousnesse and peace 2. In this afterward is intended speede that is soone after or immediatly after labour this fruit is return'd The travelling womans paine after labouring through some throwes brings forth the child anon it is at the very heeles of her travaile unlesse it be a crosse birth whereof no feare in present case so soone comes fruit of grace and peace upon the Christians travaile under the rod atleast the beginnings or first fruit though not the full expected harvest Isa 66.7.8 It is a sweet propheticall note about the miraculous and fruitful return of the Iewes to Christ after their long rejection and many paines when they beginne to exercise and labour under the rod and word indeede As soone as Zion travelled she brought forth her children Nay if that be not soone enough after take a neerer expression Before shee travelled she brought forth before her paine came she was delivered of a man child Then shee neede not stay to labour but understand it rightly it is an expression that noteth speede in fruit-bearing yet not excluding paine in the due labour of the Church but a rhetoricall phrase it is to set forth the swiftnes of the flocking of the Iews to Christ as afterwards Shall a nation be borne at once Hyperbole This was never seene but such an income shal there be of these unto the Lord much like to this As if to expresse the quicke deliverance of a woman in her paines wee say shee had her child before she cryed joy came so speedily after as if it had beene before I shall close this with an eye to the present matter the harder labour under the rod the speedier returne of the desired fruit 3. In this afterward there is duration noted it is a long afterward when once it s come alwaies afterward doth this fruit abide with the exercised soule It is like that in the Psalmist Thou shalt guide me with thy counsaile Psal 73.24 and afterward receive me to glory that is for ever after never to leave glory againe no After shall follow this to cut it off but this fruit shall bee from generation to generation eternity is long enough and that of joy to recompence a present an instant of griefe ye have the burthen of this note of time it tells when how soone how long this blessed fruit of chastening may be expected But how doth the rod bring forth This will be satisfied in the last inquiting of the manner SECT V. The manner of this fruit-bearing 4. ALL that toucheth upon this in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in these it yeeldeth that is the chastening yeeldeth this fruit or giveth it out from it selfe What doth the dry rod or smart upon the flesh carry in it such spirituall effects as righteousnesse c. or else how can it give them forth It is firmly asserted in the text Chastening yeelds this fruit which that wee may take aright two things are to bee remembred concerning chastening 1 The materiall part of it which is nothing but the smart 2 The formall part and that is the spirit of the rod or the spirituall energie which it receiveth from that Hand of power holinesse and grace that useth it toward the children of his bosome when therfore we speake of chastening it is meant the Result of both these not smart abstracted nor spirit abstracted but both united in this chastening and of this it is truly said It yeeldeth the peaceable fruit of righteousnesse and in the particulars following I shall shew you how 1 Orderly for as there are many ingredients in this chastening Smart and Love and Spirit It is Spirit that is active working this good unto the creature for Spirit must be in the cause if Spirit bee the effect Now this mighty spirit workes through smart and through love to bring forth this fruit yet in this method observing these steps 1 Through the paine and griefe upon the flesh as by its instrument it works privatively to take away stubbornnesse and indisposition unto righteousnesse true smart it selfe doth rather anger but spirit and smart will make men yeeld This chastening knocks downe rebellion weakens corruption takes away gainesaying to the will of God for there is the spirit that overpowers and the smart that in bitters sinne unto the flesh so that it becomes willing to leave the dug though its delight when nothing but wormwood is tasted in it This spirituall effect of chastening lieth in that promise Esa 27.9 By this shall the iniquity of Jacob be purged and this is all the fruit to take away his sinne Spirit in paine doth this first 2. Positively by love and smart it drawes to God and formes the fruits of love and purpose of the rod upon the heart Now that love of
rod learn this truth Note 1. A right perfect judgment of the state of chastening cannot be made from present sense but from future successe The judgement of faith is better then that of sense in this matter this seeth nothing but present griefe therfore judgeth it all evill but faith perceiveth love faithfulnes of God in his scourge discovers the insuing good of it in the promise therfore determines it good very good and nothing better while Jeremy looks no further then present smart Jer. 15.10 Job 3.3 Jer. 20.24 he bewails himself Woe is me he takes himselfe as a man undone So Job while his sense is judge curseth the day of his birth as the other also Sensuall judgement upon Gods dealings misguides men to perverse thoughts of Gods rod and le ts loose passion and whets the tongue against the Almighty Thus they tumble in the net and are faster taken and murmure themselves into greater torture for God will have the mastery and whip his own out of sensuall rashnes and complaints I note this for the profit of Gods own in this day of darknesse sense never deals well with Gods word nor with his rod lay that aside rectifie your thoughts of the present troubles on the Church by beleeving let faith looke through the providence which now chastiseth us it will discover the after part of it to be very good so full of glory to Gods people that they would not avoid the smart to lose the gaine Ease and deliverance in this case would be spurn'd away by a beleeving soul It was Israels sin to live by sense to murmure in straits to be barren in mercies Unhappy sense unhappy men that live by it Sense makes Murmurers Beggers and Apostates from God in time of trouble but faith makes Martyrs gainers and fruitfull praisfull admirers of God in fiery tryalls beleeve throughly and then judge aright of Gods chastening providence 2. Looke we upon the linking of rod of exercise of fruit all this gaine is given in to exercise this exercise is daily labour this labour must be under the rod this note is worth the taking The more exercise under affliction the greater fruit to Gods people the longest labour under the rod hath the largest income of peace and righteousnesse Note 2. The more paines the greater gaines in the trade If there be a rich veine of metall in a mine the longest the hardest labour brings the greatest and the richest profit Now there is abundance of heavenly good hid in Gods chastening as much as his love can compasse and all this to bee wrought out by exercise therefore the longest travell will bring the largest fruit Yet not the longest continuance of the scourge absolutely gives this advantage but the longest that can stand with the Christians exercise for there is an appointed time for the kindly working of every affliction and excesse in it may cut off a mans hands and barre from exercise kill and not quicken to the work As there is a stated time for the seede to lye under ground if excessively it be kept under it dies for ever and cannot get up to fruit but within the set season the longer it lies the root is deeper and the fruit greater There is a time also that the refiner sets for the golds triall in the furnace and within these limits the longer it continues the purer it comes forth but in outlying these it loseth it selfe as well as drosse So in our present case the time of the rod is measured for doing good while Christian spirits are spur'd to work and quickned to labour by it within these bounds the most continued labour brings forth the greatest crop but beyond this stint the rod breakes and kills These bounds of time our refiner the Lord himselfe onely knowes but this we may build on if it should be all the daies of the standing of our Tabernacle all those daies we stoutly exercise under our afflictions as our strength is not over-wrought so our returne of fruit will be exceeding great These suggestions will evince it 1 Gods inlarged thoughts of tendernesse and respect to the long sufferings of his people to have them relieved and eased Note one instance to his deare Ierusalem Isa 40.12 Comfort ye comfort ye my people saith the Lord c. for she hath received at the Lords hand double for all her sinnes How double Neither she nor any creature can pay a single debt to God bat yet the Lord so indulgeth the long travailing soule that he accounts every lash two and provides treble comfort It s not enough to comfort her once but againe comfort her nay and againe speake comfortably to Ierusalem sure there is nothing lost in the longest sufferings if God so account of his peoples paines 2. Isa 61.7 Gods inlarged hand for returne to the hard and long traveiles of his children Heare his proportion For your shame you shall have double for confusion they shall rejoyce in their portion therefore in their land they shall possesse the double Everlasting joy shall be unto them In this reading we have good gaines two for one in joy for suffering in honour for reproach No cause then of repenting bargaine in this paines But if wee take another as may be fit For your double shame and confusion they shall praise their portion it is usuall thus to change the person as if he had said ye shall be no loosers by your multiplyed afflictions for your double shame ye shall have a worthy portion your selves and all that see it shall commend it or if this may bee thought two little eternitie hath enough in its compasse to satisfie you everlasting joy shall bee upon you Make not hast then brethren from under the rod but labour in the fires your worke shall be well rewarded and long travailes crown'd with everlasting peace 3. Note 3. Remembring that this exercise is such stiffe frequent constant labour age and growth must needs be requisite to this another usefull note will issue hence The right managing of afflictions to the full purchase of the sweet fruit intailed is a manly worke Heb. 5.13.14 and beseeming a growne Christian Exercise truly stated is the character of distinction which the Spirit makes between men and babes in Christ It is true as in meates there is difference milke for babes strong meate for men yet both eates and digest though not the same So in workes there is variety slighter for Children harder for men yet both are doing so in rods also there is distinction twigs for children but cudgells and whips for them of stronger growth yet both suffer God hath so fitted correction as well as foode and worke for severall ages in his Kingdome but so to indure affliction and manage it to the greatest advantage as may bee attained to bring in the abundance of peace and righteousnesse this will exercise the strongest Christians lesse strength may gaine
a little fruit but greater must be had and used to bring in plenty grown knowledge in the waies of God grown faith growne patience growne experience and grown strength in grace are needefull to a through exercise and a well managing of afflictions for the greatest advantage Mat. 9.16 The wisedome of the Father would not put weake disciples upon the strong service of fasting while they were as old garments ready to teare upon every little stresse Luk. 24.49 nor would hee have them venture on the hard conflicts with the world nor on the bitternesse of suffering untill they were indued with power from above How sweet is the proportion betweene abilities and worke which God hath setled Medications hence arise suting all ages Art thou strong to beare afflictions pity and tender the weake that sink downe under burthens take them in thine Armes and beare for them Art thou weake in suffering Infirmity must shame thee it is thine owne fault to obstruct thy growth yet Gods pity may revive thee hee will not for all this overcharge thy life And now up and be growing blessings are promised from heaven and meanes afforded on earth O heighten thy mind to great gaines therefore to much paines and high abilities This marke I drive at onely in giving this note not to dash the babes because the worke is manly but to put them upon growth that they may be men and worke strongly so beare the yoake and weare the crowne 4. Note 4. Considering this pretious fruit inseparably intail'd upon this kind of affliction take this note of discrimination between rods It is judgement not chastening that leaves a man fruitlesse or void of righteousnesse No clearer signe of a man plagued in vengeance under the curse that to grow worse or of a man under grace and chastened in love than to grow better under the rod Saul and David are a paire of instances fit to exemplifie both parts 1 Sam. 28.7 1 Sam. 30.6 he the worse this the better by all afflictions hee running to the devill and this to God in time of trouble therefore he judged in wrath and this chastis'd in love Iudge all the variety of scourges in the world by this evidence such as the fruit is such is the tree the rod of vengeance if it harden and make worse of chastening if it correct and make the soule better I doe but hold this out to the world as a black note of perdition to Pharaohs and to Ahabs anvill-soules that grow harder by every stroake from God but as an Item unto Christians for speciall care in this matter for improvement of the rod to gratious fruit oh let not a crosse a losse a sicknesse a griefe passe over you but see some fruit of righteousnesse proceeding from it such profit in holinesse by the rod will prove you sonnes and not bastards Make this good that ye bee not disinherited SECT VIII Conviction of sinne to many IT will not be amisse in the next place to glance a little light to sinners from this truth Vse 2. that if they will open their eyes they may see their sinne and miserie to escape them 1. If exercise under the rod be Gods ordinance upon his people for gathering fruit then idlenesse in affliction must needs be a sinne and such a one as will bring utter beggery and undoing upon the soule at last while it opens a way to the scourge to weare wast and impoverish the creature makes no resistance nor suffers the man to make any shift for turning away the bitternesse of the evill God himselfe sets a marke upon these and lifts a cry against them that in the time of his shaking the rod and scourging his creatures are profess'd idlers neither study the rod nor understand its voice nor search hearts nor looke unto God nay not so much as say within themselves What have I done Absolutely stupefied are these Isa 32. â—21 or willingly bent with Issachar to lye under every burden and take no notice Heare how God calles them women at ease Isaâ— 56.10 Amos 6.1 carelesse daughters sleepy dogges neither shall they goe without their doome feare astonishment and woes unutterable shall awake them and make them howle for ever I confesse it may be an infirmitie upon Gods owne for a moment but it will be their shame and sorrow at their awakening It was much that Pagans should bestirre themselves in a storme more then Jonah and bee his remembrancers to raise him from his sleep that he might call upon his God yet so then it was but it cost him deare for it afterward when he is imprisoned in the belly of hell hee was taught throughly never to sleep out an affliction againe Sluggishnesse may fall upon the Saints but it is their burden and abides not with them But habituated and accustomed idlenesse is the provocation upon which God returnes his heavie displeasure I shall commend one word to these for their serious thoughts a character of themselves and presage of Gods dealings with them except they repent Isaâ— 26.11 Lord when thy hand is lifted up they will not see they wink or sleep here 's their character but they shall see and be ashamed the fire of thin enemies shall devoure them This is their doome If it be work for God to bee done under chastening such as may help in holinesse then counter-working is sinne when men shall give God blow for blow and stroke for stroke they are busie under the rod indeed but wickedly imployed Fruits of such exercise are Hardening Impatiencie Fretting Fuming against God more hatred of his wayes and blaspheming of his Name Here 's worke enough but all for the Divell and to bring forth greater ungodlinesse It was that foolish Womans advice to her afflicted Husband Iob. 2.9 Curse God and dye Folly indeed to fight against God to be scourged with Scorpions and it was that wicked Jehorams practise 2 Kings 6.33 This evill is of the Lord what should I wait for the Lord any longer Seeing he is thus angry as little care we for him as hee for us See the proud creature No more to these but this God will have the victory and will certainly out-curse you Tremble and returne if not the everlasting curse shall get glory over you 3. If gracious fruit must spring from the rod of chastening then sinners are all unfruitfull sufferers No great difficultie to evince this seeing it is against the command for such returnes as well as against the helps ministred by the rod to make men fruitfull Returne returne is Gods call upon every smiting and no lesse the love Mal. 3.7 smart and spirit of the rod given out to them that will make use of them are sweet helps ingaging to work together with them to bring forth the fruit of righteousnesse It is sin indeed against grace as well as against command to be thus unfruitfull yet sinners there are
incurable by self-conceit and confidence My digression shall be no longer The reason of mentioning the first Adam here was for the sake of the second that as it may appeare not only possible but reasonable the way of conveyance of sin and death from him upon his seed so no lesse the probability of receiving sins death and deaths plague from the second Adam may be apparent For suppose this man also as wee must to be a Root-man a fountain of Nature â—umâ—ne spirituall heavenlâ— to give out to his seed no more difficulty can there be of conceiving the way of communicating what is communicable from him to his seed than of the first to his nay more easie to be convine doâ— influence coming from the second if we take up but these additions This is the quickning-quickning-spirit man that by spirit can mightily work upon his members to conforme them to himself and every piece of himself death resurrection c. This is the Lord-man that hath all dominion and soveraignty committed to him by God to work what hee will to work upon his own for the perfecting of his Kingdome yea this is the heavenly-man set against and above the sin and corruption of creatures to destroy them in his seed Sermon Embalming of dead Saints of which I more largely dealt elsewhere All which considered facilitates the way of our conceiving verâ—ue flowing from Christ to his 2. This truth is next to be suggested As Christ in whole and intirely considered carryeth in himself the compleat work of our salvation to give out unto his seed so the severall states and conditions of Christ have some speciall and proper pieces of that salvation depending on them Rom. 6.5 Col. 3.1 Joh 14.19 as death of sin upon his death resurrection to grace upon his resurrection and life of God on us upon his life these necessary dependances of our graces on his severall works the Scriptures fully declare which revelation may help on to conceive the speciall vertue of the death of Christ in the present case 3. More neerly to the point in hand this is a main truth The death of Christ as it was intended of God so indeed it carryeth in it a direct contrariety to all that withstands his seed in the way of their salvation and not only that it weakens but a soveraign contrariety able to quell and over-power every thing that opposeth the salvation of his people These opposites are sin in the first place by the guilt and poyson of it then the Law with it's dreadfull curse wherunto are joyned the Devill that hath the power of death the bitternes of death it self and the terrors of hel with all the powers of darknesse all these conspire to destroy poore soules and against all these hath the death of Christ a verâ—ue opposite and predominant as hot medicines to overcome cold diseases and cold to quel the hot therefore very reasonable that it should eate out the very heart of sin the sting of our afflictions Rom. 6.2 3. Ephes 2.16 The frequent oppositions of the death blood and crosse of Christ against sin curse enmity in flesh toward God c. and the victory of that averred over all these adversaries are evidence without exception sufficient to conclude this truth 4. Adde wee this The death of Christ is not only contrary unto sin but in the mysterie hath actually killed and destroyed the enmity which is in the flesh of his members against him as well as all other adversaries of our life without us Col. 2.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 2.14 The Act past is plainly recorded He blotted out the hand-writing which was contrary to us not only that of Ordinances which peculiarly concerned the Jews but that of his Law that was against every man and tooke it out of the way nayling it to his Crosse and spoyled Principalities and Powers c. that is those of hell that constantly opposed the salvation of Christs seed which elsewhere is thus expressed By death heed'd destroy him that had the power of death which is the Devill The world also a grand enemy is crucified to believers by Christs Crosse Gal. 6.14 Here are blotting out taking quite out of sight and nayling to the Crosse for dead law and curse that were against Christs people to note their utter abolition so is there a destroying or making void and uselesse all the power of the Devill to kill so againe crucifying the world making it as a thing hang'd out of the way which every one abhorreth and no lesse by the same death or crosse a killing of all enmity in the creatures against God not only by pardoning but by abolishing it in the flesh insomuch Rom. 6.2 that the Apostle concludes for himselfe and fellow-believers an impossibility of their abiding under the life of sin being actually dead to sin by the death of Christ Now all this as is said was done by Christ in the mysterie and that expression teacheth us that what-Christ so doth is done by him as head of his body and therefore in reference to it and with influence of all those secret mysticall acts on it the plain effect of this Mysterie is most fitly and pithily expressed in those termes of conjunction which couple the soules with Christ as being together within all his works and travells for their salvation So we reade that his members are crucified together with him Gal. 2 20. and their old man crucified with him and they again buried with him and risen with him So the mysterie is discovered to the Gentiles Rom. 6.4 Col. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should be fellow-heirs and of the same body and partakers of his promise all which are expressed by wit hs cons and together and knitting particles which can import no lesse but the sharing of these joyned soules with Christ in all the vertue of those works sufferings or priviledges wherein by God himselfe they are joyned with him so that if they be planted together with him in his dying Ephes 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they cannot die for sin as he did yet a likenesse to that death they must have in effect even a death to sin in themselves therefore they are joyned with him in that suffering of his Rom. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they do hold out a sutable effect to that his death issuing from it in their own flesh and the same reason is of their conjunction with him in his other works tending to their salvation sutable effects are wrought in them from all This is actually done by Christ as for the time of the actuall manifestation of this sin in his united members more wil be declared in the application of this vertue of Christ hereafter but for present some help is given from hence to conceive of the efficacie and necessity of sins fall by the death of Christ 5. Yet the difficulty is
not cleared How should crosse or blood or death these dead things work the fall or death of sin in my flesh and spirit The last position will come home to this There is a living spirit purchased given and annexed unto all these saving works of Christ which applies the vertue of his death sufferings and resurrection to produce sutable and due effects upon mans soule This this is that active principle that sets Christ death on work to kill sin that brings men to a fellowship of his sufferings and makes them conformable to his death The vast difference between blood and blood death and death together with the ground of it is fully declared by the Apostle in comparing the legall sacrifices with Christs one perfect offering Heb. 9.9.13 14. Alas the blood of Buls and Goats could but at best sanctifie to the purifying of the flesh it could never perfect concerning the conscience but the blood of Christ purgeth consciences from dead works to serve the living God which is the same with killing sin within us and freeing our hearts from the bendage of corruption to that glorious liberty in serving God But what makes the difference that so worthlesse this to excell for purging sin The same Text will satisfie It was the blood of him who through the eternall Spirit offered himselfe without spot or fault to God wherein these excellencies are observable 1. It was a pure blood without any poysonous tincture of sin by participation therefore a remedy fitted against it such is no blood of creatures besides but all either by inheritance or participation defiled 2. It was a powerfull spirited blood for that eternall Spirit by which he offered himselfe works in it and by it to purge consciences from Spirituall death of sin but the other to a weak spiritlesse blood therefore altogether uselesse for these high effects No sope nor nitre no fire nor blood materiall can work out sin no spirit in these only that Fullers sope Mal. 3.2 and that Refiners fire and that Sacrificers blood can purge from sins powerfull pollutions into which the eternall Spirit gives influence and whereby it works sins perpetuall destruction It is not obscure that our Lord upon leaving the world designes his Spirit in his own place to put his Church in remembrance of what he hath told them to shew them the things of Christ in the power of them and to bring home the spirituall energie and force of all his satisfaction death and resurrection to their soules however therefore the death of Christ be the plague of sin when wee come to feel the vertue of this death we must by the Spirit mortifie the deeds of our flesh Rom. 8.13 by yeelding to that Spirits effectuall application of this killing power to our indwelling corruptions It is observable in those former conjunctions mention'd We are buried with him and risen with him i. e. we have in our selves the inseparable effects of his death and resurrection a death to sin and life above it Something els is added for perfecting the effects in us Col. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even through the faith of the Operation of God Faith draws on our parts but Gods powerfull Spirit works upon the other killing sin by his death and quickning by his resurrection hereby onely becomes his bloud so victorious over sin So that now from all these considerations put together Christ acknowledged the Adam or principle of propagation his death the special remedy intended against sin having a soveraigne contrariety to quell it having actually given the deaths-blow to it upon the Crosse which the Spirit at this day puts in force upon every united member we may clearly conceive the powerfull vertue of this means against the life of sin in the flesh and withall not onely a reasonable possibilitie but an ordained necessitie upon Christs part of giving out its force for the thorough subduing and utter abolishing sinne in his seed yet a question is behind But how should we draw this mortifying virtue from Christ upon our own flesh so as to feele the effect in the dying of our corruptions The second part must answer this 2. It is now needfull having seen the waters at the gate of Bethlem and known that soveraigne sin-killing vertue in the death of Christ to consider the way of getting of it through all difficulties and of having the actuall experience of it upon our own hearts and in short the way that we must take is but one even that singular way of faith wherein this saving issue may be expected Nothing can be clearer than this in the revelation of God that every vertue is drawne out of Christ by beleeving It is true Christs death and buriall kills and burieth us to sin in the mystery as conjoyned with him but yet this is not done Col. 2.12 but by the Faith of the operation of God this actually instates us into all the priviledges of Christ It is the Apostles profession of himselfe in communion with the head Gal. 2.20 I am câ—ucified with Christ Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God Death and life he confesseth he hath issuing from Christ and sutable to him death to the law and sin as well as life to God but how are these drawne out Onely by beleeving for he dyed as we 'l as lived by the faith of the Son of God So that it is questionlesse That by faith the vertues of Christ are brought into the soule all the difficulty is of the way and manner how faith should obtaine them from him whereunto I shall labour to give satisfaction in these following determinations In generall I shall premise that all the operative force of Faith in this as in other parts of salvation is onely instrumentall serving a superior Agent and effectuall onely in his hand The mighty Spirit of God hath created and fitted this in our hearts to sute with his gracious dispensation that by it the whole good-pleasure and free purpose of God to life might be accomplished in us he onely working himselfe all acts of grace upon us and this serving his hand working nothing els being meet to joyne with grace untill he finish the whole mind of God in us This instrumentall vertue is frequently averred in subordination to that power that useth it As by grace ye are saved through faith Ephes 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and againe Ye are kept by the power of God through faith unto salvation Gods power and grace is the Saviour Faith but the instrument whereby he brings salvation to us and that too is properly its instrumentall consideration 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in his hand and not ours for it is our grace given and worke acted but his instrument onely in us Now this faith serveth that
Spirit to bring in the severall vertues of Christ for perfecting our salvation in these speciall wayes 1. In answering the Spirit to his worke of union for as that from Christ takes hold of us so faith in us moved by the Spirit takes hold of him whereby the soule is actually united to him and by this union made partaker of all saving vertue in him therfore of the power of his death Rom. 11.20 Hence it is said that we are ingrafted into Christ by faith and no lesse that Christ dwels in our be arts by faith Ephes 3.17 Now the work whereunto faith moves us in this matter is to yeeld to the Spirits offer and to close with Christ as members whom he reveales as sent of God to be our head and so with him to become one Christ mysticall thus our minds by faith are moved to close with him by apprehending knowing and acknowledging him to be our head our wills by choosing him and yeelding to him as head and our hearts by faith also cleaving to him as head in loving fearing and delighting in him thus by consent of faith are we brought to union with Christ and thereby to communion in all his fulnesse whence we draw from his death that fruit which his death doth yeeld and from his resurrection that good which it carrieth for us and in a word from him thus we have grace for grace as the graft sucks out the juice and fatnesse of the good Olive 2. In answering to the Spirits worke of revelation faith is serviceable which faith doth and indeed onely can doe by making evident and reall to the soule what the Spirit by the word reveals Now indeed the greatest works of the Gospel on mens hearts are effected by revelation the Gospels light hath a mighty influence upon all saving effects Nothing of grace is wrought in a soule but by light this works life and all to men To the present case the Spirit reveales Jesus Christ the compleat salvation to his people his death the plague of their sin his resurrection the cause of their life to God and therefore a necessity of dying and living with him this revelation being made evident reall by faith unto a soule becomes not a Platonicall Idea or vaine speculation but an over-powering truth working it selfe into the heart and moulding it into its owne likenesse of death or life The power of such revelation is eminently averred by a mighty Apostle that was once a bitter enemy to the Gospel yet thus he speaketh Gal. 1.15 When it pleased God to reveale his Sonue in me immediately I conferred not with flesh and bloud It was so powerfull being evidenced by faith that it presently takes him from all carnall considerations knits him so fast to Christ that flesh bloud can never take him off somewhat like that fiery charret that separated Elijah from Elisha and took him unto God indeed such fire there is as well as light in these revelations realized by faith And that this is faiths serviceable worke to the Spirit so to evidence is cleare enough when it is styled the Evidence of things not seen Heb. 11.1 faith will convince when no light els can move The Spirit of revelation therefore meeting with faith Eph. 1.17.19 leaves great and mighty works upon that soule no lesse than the might of the power of God revealed to them can effect Such is that in the present instance when the Spirit revealing and faith evidencing the death of Christ to be sinnes destruction the soule is hereby lest dead unto sin Let faith therefore worke upon this revelation to evidence it that the minde may discerne it and heart rest upon it the life of sin will surely fall as the hearts of Israel at the sight of Goliah or as the man dyes at the piercing of the Cockatrices eye 3. Faith serves the Spirit to bring in the vertnes of Christ upon the soule in answering its application and direction concerning this matter by receiving one and obeying the other which being fitted for this instrument none but faith can answer It hath been declared before that the maine worke of bringing christ and his excellencies into the soule is upon the hand of Gods mighty Spirit This unites to him and reveales the force of him and by its spirituall energie gives or applies him intirely for life and every piece of him for the severall effects of grace with command so to receive him and expect the revealed force or vertue from him Now nothing but faith can sute the answer this onely receives what the Spirit gives and obeyes what the Spirit commands and so doing makes the soule have actuall experience of all that good of Christ ministred by his Spirit So that the obedientiall act of faith in receiving Christ as he is given in eying of him and depending on him as the onely salvation of his people is the onely way of faith to draw salvation from him So the like work of faith upon his death to evidence it the onely baine of sin in our flesh so to receive it in mind and will and heart and rest on it onely for this effect is the way to find the desired issue even the death of sin in our flesh To them therfore who are puzzeld with that question How faith should draw vertue out of Christ or his death I should onely reply premising that union with him and evidence of him forespoken it is by an obedientiall receiving the truth of him and resting on it to be made good by the Spirit of promise upon which reception all the benefits of person death and life are conferred by the arme of God upon that soule If God send this word to Naaman 2 Kings 5.10 Goe wash in Jordan seven times and be cleane though the water in it selfe had no more vertue to heale his leprosiâ— than anothers yet upon his obedience He that commanded did effect it Or a little more neer the case God commands Moses when the people were bitten with the fiery Serpents Num. 21.8 9. to make a brazen Serpent and set it upon a Pole with expresse word that if any bitten should look up unto it he should be healed and live If any now shall aske how did their looking to the brasse draw vertue for their recovery No satisfaction can be given but this their obedience being therein testified God fell not short of his word he healed while they were looking Our Lord himselfe applieth this to our present case Joh 3 14 15. As Moses lift up the Serpent in the Wildernesse so must the Son of Man be lifted up that whosoever beleeveth in him should not perish but have everlasting life As eying the brazen Serpent healed the fiery bite so looking upon Christ lifted up crucified and dying heales the poysonous bite of that old Serpent and the sting of sin that the soule shall not perish by it but live Some difference there is
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-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
note and what the issue Hee wakened and opened mine eare and I was not rebellious neither turned away back blessed Rod that keepes from sleep in sin the more blessed the oftner it comes It wakes the soule nay more it wakens sin death and sin get more strength the more one sleeps in them and still are weakened when the soule awakes and is in lightened affliction wears out the flesh and so consumes the sin that lives in it 2 Cor. 4.16 when ordered by that sin-killing spirit no wrath but love in this sin should decay with flesh that spirit and grace may thrive Yea farther every Rod is a barr against sin and every affliction a thorn-hedge Hos 2.6 to keep us in from roving after our inchanting lovers our lusts that bewitch us unto hell who would not suffer any thing to avoyd these Charmes Well trouble not my soule with this my God whip mee every houre of the day if every time thou wilt quip out sin I will kisse that Rod every time it comes that awakes my soule and weakens my sin and barres against perdition 2. The frequent and daily purging of the soule cleannesse of spirit is a sweet frame most like to God Blackmoores children of the Aethiopians in the spirituall notion are most unlike God and most distastefull to him cleannesse I say not only privative from sin which is toucht in the former but positive noting an absolute purity of spirit unto which God provokes his own by his counsels drawes them by his promises and drives them by his rods The blewnesse of the wound cleanseth away evill Prov. 20.30 and stripes the inward parts of the belly outward smart may be and usually is inward health to Gods owne chastened By sadnesse of countenance the heart is made better that is the Rod that makes sad betters the spirit by the over-powering hand of grace that chastens with it such cleannesse found David restored to his soule by the Rod after his defilement with Vriahs blood and Bathshebas pollution Peace then foolish flesh grumble not against often chastenings did not God love thee he would never take such pains with thee away away repinings My God scourge and purge purge and scourge me as often as thou wilt cleanse me throughly though thou afflict me hourely Let mee be clean though a man of sorrowes all my dayes then I shall know thou lovest me 3. The frequent and daily triall of our graces know we what this is we shall not construe hatred in often chastenings There is something in this that one Apostle tels us 1 Pet. 1.7 The triall of your Faith is much more precious than gold that perisheth though it be tried with fire and another Jam. 1.2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Count it all joy when yee fall into divers temptations variety and so frequency of afflictions with him is a joyous thing but why so Knowing that the triall of your Faith worketh patience c. The word in both is the same and notes an excellent effect upon grace by the trying and discerning power in afflictions commanded on them Faith loseth nothing by the Furnace or fiery triall but gaineth rather and becomes more precious Faith of proofe Grace of proofe no violence can pierce or spoil it And as grace is better then gold that perisheth so tried grace proved faith more pretious then the tried gold and seven times refined in the fire and the more tried still the more glorious These advantages grace alwayes get by trialls more lustre more purity and more perfection to beautifie inrich and perfect soules Heare what one sayes It is unto praise and honour and glory with respect to God and heare the other It makes us perfect intire and wanting nothing Now who would not be whipt every day out of wants and scourged every moment into integrity and perfection Nay who would not be beaten every morning to praise and honour and glory with God If this be the worst of frequent chastenings give glory to God poore Christian and comfort thy self he doth not hate but mightily love in this My soule choose this portion and beg it from heaven Try and refine and perfect thy graces in me O my God and scourge and teare and waste my flesh as pleaseth thee This is the drosse and that the gold most precious SECT XIV Other Cases answered 3. YEt more hardly against comfort under the Rod Case 3. it is urged by other poore soules Alas it perplexeth not me for the greatnesse or multitude of my afflictions saith another my burthen is I cannot exercise I cannot work under them I am so tossed I can do nothing either about heart or God or Rod I can neither pray nor beare nor consider how shall I be comforted when all the good of chastning is intail'd upon exercise and my hands and knees are so feeble that I can do nothing But is it so indeed Answ that such amazement is falne on thee by the Rod that thou canst do nothing What not pray nor look unto God that smites thee In good earnest thou must be chid for this is utterly a fault There is support and not confusion in the Rod awakening not astonishing and doest thou draw this and not that to thine own undoing and Gods dishonour Surely this is thy shame to eye only the stunning bitternesse and utterly neglect the reviving sweetnesse of the Rod. Yet not to trample upon this dejected soule whose burthen as well as sin this condition is and therefore makes he this complaint and refuseth to be comforted I shall adde but two words of incouragement and advise to remove the difficulty of this Case which keeps off the soule from comfort in affliction 1. Be not yet dismayed poore soule there is hope concerning this thing though but little action yet appearing it may be the divine Wisdome would abase thy pride and make thee see thy selfe how low thou art and therefore hath struck and left thee for a moment without strength this is his goodnesse sometimes Iob 2.13 and his way to save men thus Job sate seven dayes dumb before his friends in ashes his griefe tooke away his speech Yet againe consider thy self-condemning is one piece of work thy teares and sorrowes for thy deadnesse another Jerem. 31.18 sutable for thy condition and pleasing unto God though thou canst not compasse all the work yet it is some comfort to move a little yet further God will give in reviving from his holinesse to thy dejected spirit and set thee upon thy feet and lift up thy hands to work Isa 57.15 and through him yet shalt thou labour abundantly and thy labour shall not be in vain 2. Be advised also to take that course which may strengthen heart and hands to the desired exercise eye therefore not only the grief but the comfort of the Rod not only it's dejecting but it 's supporting vertue
adeoque exanâ—â—eâ— prorsus quam â—um falsa imaginatione occupati nullum gratiae Dci gustum hebemus in rebus adversis Calv. in Text. Heb. 12.7 it concerning a peculiar piece of Gods speciall providence over his own about their afflictions this generall description may give light enough Gods chastening providence is his speciall care toward his chosen about the rod or afflictions here befalling them to order and dispense them so that they may not hurt but help to bring about all that good which the faithfulnes of God in the Covenant of grace is ingaged to doe for them This is a generall representation of that chastening care which inforceth cheerfulnesse on Gods afflicted so that the Apostle injoyneth therefore or for this cause lift up the hands c. In this combination severall particulars concur all carrying in them reviving vertue that who so suffers in this way hath reason to be cheered 1. The Author of this sharpe discipline it is God as the whole fore-going context declares and he not onely as the Father but as their Father also in Christ he owns the child for his whom he chasteneth he meddles not with bastards It is not a fruitless addition Ver. 8. that in the midst of this work he is called the Father of Spirits These notions of comfort at least are sweetly held forth in this fountaine of providence Ver. 9. 1. In this Father must needs be conceived the spring or rise of the childes beeing Psal 68.26 the fountaines of Israel gave beeing to their issuing streames even their children and can there issue from that same spring any thing to hurt or destroy the beeing it gives out Surely not but all for maintenance and perfection of it God that made his Children will have mercy on them not by rods destroy the works of his own hands Isa 57.16 Nay eye this he is Father of their Spirits soules had beeing from him therefore to their comfort and sustenance he will surely look when he afflicts the flesh and spirits are the fittest receptacles of joy and griefe the father of them must therefore look unto them to perfect not impaire to save and not destroy them by chastenings 2. In this Father onely is the power of chastening over the child this power carrieth in it two significats Right unto the correcting of a child and Strength to manage it both are in God this Father whence these reviving considerations arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas 1. God will not part with his right nor give the beloved of his soule into the hands of the Enemy that he should have right to punish or afflict what he doth against Gods children shall be counted greatest injury and oppression of Gods people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poteâ—â—â—a Ps 17.13 14. 2. God keeps all the power of chastening in his own hand none can doe as he pleaseth but God Now however the wicked may be Gods sword he leaves not the sword to hew and slay where it pleaseth but gives it the charge beyond which it cannot goe now will God use his power and strength to destroy his children It is incredible 3. In this Father is tendernes of bowells eminent toward his chastised ones and can a mans bowells be hardned against the fruit of them Psal 103.23 It cannot be unles sin make unnaturall Now no Father can pitie his child so as the Lord pitieth them that feare him Let these notions specifie the spring or Author of all chastening sorrows how will desperate complaints and repinings dye how will vertue spring and issue out to the great reviving of Gods humbled and chastened ones This is one thing that inforceth the Apostles Wherefore c. 2. The Mediator of this providence 2. Mediator of rod. 1 Cor. 8.6 for as God hath committed all judgement now unto his Son and governs the world by a Mediator so especially all things towards his Church his rod as well as his staffe is ordered by the hand of Christ unto them By one Lord Jesus Christ are all things that is for beeing preservation of all events and we by him that is the Church in all its conditions Now a Mediator is a notion full of grace and what ever passage of providence comes through him it must savour of grace as the water of the sulphareous veines of the earth or the wine of the perfumed bottle No rod but gracious can passe through the hand of Christ Now to this yet the respect which this Mediator hath to the sufferings of his Clients carrieth much life for us and it is three-fold 1. He himselfe is their leader or foregoing patterne in this hard way thus is he set before us to incourage in our following Look unto Jesus Heb. 12.2 c. who for the joy that was set before him c. He eyed the end and made no stop in the way but indured Crosse and despised shame and then sate downe at the right hand of the throne of God Its comfort to have a leader in an uncouth way but excellent such a one whose footsteps we may tread safely and so reach the desired end 2. He is a guide as well as leader he takes us by the hand as well as goes before us He is therefore knowne by those helpfull expressions Eves to the blind Eares to the deafe feet to the lame hiding place from the heate refuge from the storme and guide to such as walke in darknesse in sad and disconsolate wayes This is a reviving notion no darknes falls upon us but by the Mediator and he is surely a guide in it 3. He is a Conqueror over these harsh paths as well as a guide and leader in them It is his word to his Disciples Joh. 16.33 In the world yee shall have tribulations but be of good cheare I have overcome the world yea and all the tribulations of it therefore Gods children suffer under nothing but conquer'd afflictions and vanquish'd tribulations who would be dejected for these this also makes the wherefore strong 3. 3. Care of rod. The Providence or care it selfe dispensing and managing these rods is one thing more considerable in this combination to make the inference strong upon us for the following dutie and it is eminently carried in all those acts of chastening mention'd before the Text Now these cordiall notions are hence arising 1. The perfection of this speciall care of God over his children set out sweetly in that Embleme of seven eyes of the Lord Zech. 4.10 the eye states the providence it is a seeing and a foreseeing care for good the number argues it's perfection not one eye but seven a perfect number in the Spirits use which it pleaseth the Son of God to demonstrate by it's effects upon Gods little ones Mat. 10.30 the very haires of your head are all numbred See the exact care of our heavenly Father over his afflicted he tels their haires he
it then seek it ye afflicted of the Lord. 2. Other evils there are not onely perverting but indeed subverting the soul and separating from God unto which the second dutie carrieth a vertue contrary and soveraigne to destroy them The evils so incident to halting and so efficient to Apostasie are such as these unbeleef inordinate affection and uneven walking whereof we may note the malignitie in themselves and the remedie in the duty 1. Vnbeleefe is the strong inducement of a perpetuall backsliding from God It was therfore but a reasonable Item of the Apostle Hebr. 3.12 Take heed brethren lest there be in any of you and evill heart of unbeleef in departing from the living God Vnbeleef will make Apostates if it prevail but now conscience in making right paths for our feet must needs drive us from haltings in faith and if we secure our souls from them we are safe from falling This is evidently provided for in the dutie pressed for if care be to make all tracks to Heaven right then that of faith without which there is no having God or life must needs be rectified set right upon its object God in Christ and right upon its work to make evident the unseen excellencies of Heaven and to give subsistence to and present comfort from our hoped glorie Where this care is exercised lamenesse of faith will be relieved and an utter Apostasie sweetly prevented 2. Inordinate affection is as dangerous a furtherance to finall defection from God when affections break their bounds transgresse their rule and grow turbulent in the soul pressing their own way they expose the soul to all dangerous consequences As when fear is more of man then of God and love more of the creature then of the Creator and joy more in vanity then in reall good that soul must be hurried to forsake God as it fared with Demas and other false named Christians in whom affections were inordinate and out of place But now by this rectifying work affections are set in their right places and to their right imployment to honour God onely so fear brings home to God and love closeth with him and joy is perfectly upon him where these so work great securitie is given against Apostasie The Lord Christ therefore gives charge for right ordering affections Matth. 10.28 1 Ioh. 2.18 Fear not them that can kill the body c. And his beloved disciple followeth his steps Love not the world c. the Fathers love is not consistent with it this is reason strong enough The right state of these keep us right with God for ever 3. Vneven walking with God is the usuall means of bringing him in contempt with creatures and then of turning the heart farre from him one crooked step allowed stirs up the heart to quarrell with the upirght God because his way is too streight for us and we willing to approve our own wayes rather then his and if sin be suffered to proceed it will shake off from God for ever One stragling step put Peter at a great distance from Christ and had he not been recalled how pernitious might his slip have been Right paths and right disposition of feet in them is the onely way to cure this evill and to keep from utter backsliding It is a sweet expression of Davids I will walk in mine integritie Psal 26.11.12 but what course takes he for that My foot saith he standeth in an even place right and streight with God to that posture he holds it and what the issue In the Congregation I will blesse the Lord and he that blesseth shall never leave him Ezekiels cunsell shall close up this Ezek. 18.30 Repent and turn your selves from all your transgressions set right and keep right hearts and wayes to God so shall not iniquitie be your ruine but crooked wayes lead surely to perdition SECT X. Second Motive THe second Motive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let it rather be healed It this the word of Gods own Spirit Surely then God had rather that poore souls lame and halting under affliction should be healed than be hurt more maimed and utterly turn'd off as unusefull for him And as his mind is so is the means he useth inclined to work the health and not the death of his chastened ones His rod therefore is intended and not onely so but effectually commanded to produce comfort and correction which will cure any hurt occasioned by its smart If health then yea saving health be in it self desirable reviving and reforming under the rods dispensation must be the mark to which the soul must reach no health to be hoped for without them The moving Consideration then to Conscience in former duties from the present word may be thus proposed Note Gods choice is to have his rod prove rather healthfull then hurtfull to his chastened children healing not killing is the prime intention of the rod which must presse them to use the rod for incouragement and amendment who ever desire life and not death Two Queres must be satisfied to open the strength of this Motive 1. What is this health or healing 2. What vertue is in former duties with respect unto the rod for healing the lame and halting soul These being apparent may put on to more circumspection in dutie Saâ—itas corporis in duobus sita est in debâ—ta humorum symmeiria secundum quantâ—tatem qualitatem in spongioso quodam habitu nuâ—lis obstructionibus impedito us spiâ—â—â—us sanguis liberum per omnes paâ—sâ—s habeat disâ—ursum â—es de Val. com c. 5. To the firs I shall shortly reply healing here is a borrowed expression fitted to that lamenesse or halting mentioned before both termes fetting out the evill and good estate of the body but here appiled to a spirituall use that nothing the bad this the good condition of the soul Health is the effect of healing and in the naturall acception thus conceived It is the good or prosperous state of life consisting in a due proportioned temper within as in the right disposition of parts without and in a free communion of blood and spirits through the whole subject whereby a man is said to live well or be well life above disturbance or life in peace is truly health Let this be spiritualized and it may fit here spirituall life of which here is the result of the union of the soul with Christ the health intended is the good and prosperous state of this life which inwardly consists in its duely proportioned union with Christ and free communion of spirit from him without fatall obstructions of sin and outwardly in the light of Gods countenance and favour expressed in externall blessings which make this life sweetly comfortable Vpon interruption of either this life is weakned by inward obstructions Cant. 5.8 as it was with her that cried I am sick of Love and by outward obstructions also is it something impaired whereupon in case of any