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
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
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
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
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
here in the objects for power indeed is in Christ to kill up fin no vertue in the brasse it selfe to heale the Serpents bite but the acts are of the saâ—e force for looking there and beleeving here were both Gods ordinance to the obedience whereof the effect is made sure by God himselfe so is all the glory of Christ made over to the obedience of faith the very receiving of him given and the looking on him and resting in him for the effecting of all grace in us The prerogative and nature of Sons is assured upon this beleeving Ioh. 1.12 As many as received him to them he gave power or priviledge to become the Sons of God Onely in this obedientiall receiving of him by faith wee must consider these Rules 1. To look unto him with a single eye of faith as he is revealed the onely salvation of his Church and his death the onely plague of sin so must faith onely eye him for salvation and his death to kill sin by it No other looking but the brazen Serpent onely could prevent death Consideration of wayes humbling soule with fasting circumspection and watchfulnesse are a good way of diet for removing sins strength and recovering the health of God but diet may not be used for medicine that which onely can kill sin in us is the death of Christ unto this onely must we look for our cure and no other way And this one eye hath like force with that of the Spouse Caâ—t 4.9 to ravish the heart of Christ and pull any vertue that is in him for the helpe of the poore soule sin dies while it looks to the death of Christ onely expecting the likenesse of it or the sutable effect thereof to be produced in the soule 2. It must be a full eye of Faith also that receiveth this vertue from Christ that is Faith gathering it's full force turning all the thoughts of the minde all the purposes and resolutions of the will and all the affections of the heart to close with Christ in his dying and to draw vertue thence conformable thereunto even death to sin such an ey when all the spirits in the soul give their joynt influence unto it must needs have a piercing sight such as Christ must and will yeeld unto with such a full Spirit of Faith came that woman to touch the hem of Christs garment and sutably drew vertue out of him for stopping the issue of blood Neither was it properly her drawing against the knowledge and will of Christ Mat. 9.21 that did this but his free giving out vertue from himself unto that full Faith which made her say If I may but touch his garment I shall be whole 3. It must be a fast ned waiting eye of Faith unto which this grace is vouch safed unset led wandring eyes now off now on draw little knowledge or any good else from their objects the fixed look is that which turneth Christ unto it believing to the end will certainly make the effect to come Such a fixed eare and eye of Faith had that poore Criple that attended on Paul so intâ—ntively and firmly that he drew back the Apostles eyes stedfastly upon him Act. 14.9 10. who perceiving he had Faith to be healed that is Faith every way proportioned to receive an healing said with a loud voyce Stand upright on thy feet and he leaped and walked single full and constant believing cannot go off from Christ empty but while men are so beholding him in death or life they shall be changed into the same Image from glory to glory from one step of excellency to another in sinnes ruine and graces reviving by the Lord the Spirit Faith only looks and the Lord-spirit works all effects of grace upon poore soules whilest they are so earnestly looking for good from Christ According to their Faith so the Lord dealt graciâ—usly with the blind and deaf and lame and sick they believed for all and hee performed all for them and gave eyes and eares and limbs and health to Faith while it eyed and received him Thus far is that way that only way declared of taking out the sting of afflictions by faith's working upon the death of Christ which done the torment of the scourge is allayed and then may the soule sit close to it's exercise even give glory to God in the fires and thereby bring home the full desired fruit of peace and righteousnesse to themselves SECT X. A second direction to inable Christians for exercise under the Rod. 2. TO those poore soules that in the vallies of trouble hemm'd in with unpassable hills upon every side would sit close to work without distraction my counsell is that they earnestly and singly eye the Spirit of the Rod to draw that out and not so much pore upon the grosser part of it which is nothing but smart upon the flesh This Spirit of the Rod is lenitive for the pain active for the work which concernes a chastened soule The grosser parts of unsavory herbs may be bitter and invalid or dull to give out their vertue yet the spirit of these may be sweet and operative for speciall ends being rightly extracted It is very true in the present the more sensible and carnall part of the Rod is irksome and ineffectuall of it self for good but the more invisible and spirituall part of it is most pleasant full of energy and vertue to make the soule live above affliction and according to God to labour in it This is a mysterie but a great truth as there is a spirit in the word Covenant so there is in the Rod of the Covenant one and the same is the very soule of the Rod as is also of the Word without which the Word is but a dead letter and the Rod but a dry stick but with it Word and Rod are not only Godâ— power to awaken Vna cademque manus vulnus opemqâ— tulâ—t wound afflict and kill towards sin but to quicken heal comfort and strengthen in all duties toward Christ Two things at least will be inquired concerning this which I shall resolve and then leave this direction to Christian practice 1. What is this spirit of the Rod Quest 1. 2. Where is this especially to be eyed and whence procured Quest 2. To the first Answ 1. In short this Spirit is that divine power or spirituall energy and vertue secretly put forth in the Rod by the Lord himself to bring his purpose to passe by it what ever he intends for the good of his children As for the Rod take it by it self of what kind soever it be it is of a smarting vexing angring quality when it meets with flesh and stirs up corruption against it self as it falls out but subdues it not It is this Spirit the very soule of chastening that overpowers sin by it and quickens and rectifies and strengthens the chastened ones for their present work This in short is no other
is from it this makes my countenance healthfull and though I see it not now yet I will hope and I shall praise him for it peace will come Conclude not then deare soule no grace because no peace wait for it will come and will not tarry abundance of peace to blesse thy soule for ever 3. There is peace upon thee in present were but thine eyes cleared of teares and thy heart of cares a little to consider and look towards it Rev. 3.19 Can this word fayle us Whom I love Irâ—buko and chasten and can he love and not be at peace All this thou doest not feele and therefore wilt not beleeve Faintings oppresse thy sense and sense thy faith that now thy hands hang downe and knees be feeble no strength is left in thee to see the good the peace of thy condition No remedy but this to shake thy selfe from the dust to bestirre thy selfe to lay hold upon mirth and healing Strive not against thy comforts still but yeeld thy selfe to reviving counsells In this way righteousnesse and peace shall meet upon thee and crowne thee and kisse each other Onely up and be doing to make that use of the chastening Providence which the Apostle here commends It is the last generall proposed and now more strictly to be considered The third part of the Treatise Concerning the true use of Chastenings as taught by the Apostle Wherefore lift up the hands that hang downe c. ver 12 13. SECT I. IN these is couched the sweet closing inference from all the former discourse had with these Christian Hebrews about their patience or suffering for Christ under the hand of God which teacheth the duties we owe unto and the true use that we should make of the chastening providence of our heavenly Father Two things are eminently observable 1. The terme of Illation whereabout also are considerable 1. The true premised ground whence it takes its rise which is not onely the end of chastening immediately foregoing but indeed the whole chastening Providence with the pieces of it as mention'd in the former part of this Chapter 2. The true force of it upon the consequent duties it lays necessitie upon Christians To lift up c. To make streight or even paths c. 2. The matter inferred which is a double duty upon the chastened 1. Incouragement They must stirre up themselves from their sad postures Lift up hanging hands and feeble knees 2. Amendment They must make crooked streight set themselves to rectifie and levell their wayes to God And both these I conceive joyntly urged by a double Motive 1. The danger of the neglect It will be greater Apostasie 2. The benefit of the performance It will be the healing of the lame I shall take the inference with its force upon the first dutie and after the resolution of the Metaphoricall termes into their proper signification I shall conclude in plaine termes the first use here injoyned from Gods chastenings Two things are obvious in the first dutie both represented in a fit Embleme 1. The object Hands hanging down knees feeble like a palsie man 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descriptio hominis inertis guem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Hesiodus Ber. in Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dâ— eo dicitur cujus manibus nulla industria inest cujus manus sunt minime industriae vel cuâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. mambus nâ—hil roboris inest Steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Act which is lifting up a fit remedy for the foregoing evill Could I handsomly present this man to view with these hanging fallen hands and these feeble loosened dis-joynted knees it were a most sweet Embleme of a most sad and disconsolate condition Suppose a man either by age or weaknes or surpassing paines so worne wasted and spirit-fallen that his hands sinke downe fall from his worke having no strength and yeelding unto death Or againe looke upon an aged palsie-man or one smitten with astonishment as Belshazzar at the hand-writing that his joynts are loosed knees smite one against another what a picture of amazing and confounding sorrow were this nothing but fainting and trembling to be seen here even to the yeelding up of the ghost And if such be recovered it must be by stirring chafing or lifting of these fallen members up himselfe rousing his friends about him supporting were as fit a resemblance of the comforting part To speak plainly these hands and knees intend no other but fainting and palsie hearts when poore soules seeme to be over-wrought with affliction so that as a wing-fallen bird they are stopt from motion strength spirit and all even yeelding unto death the terrors of the Almightie make them sit trembling and drinke up all their spirits In this conflict what creature can hold up yet this must not take away our hearts wee must even now lift up such hanging hearts support and comfort our spirits in such palsie fits and strive against our yeelding unto death by no means must we give way in chastenings to uncomfortable faintings but cheer up and revive against the face of death it selfe spirituall liftings up there must be for spirituall faintings and setting hearts againe in right frame of comfort and reviving for the worke of God This then hence is the rule for that Christian use wee must make of chastenings inferred from strong prenâ—ises Doct. 3. Gods chastening providence infâ—rceth his children to comfort and cheerfulnesse under all their sufferings Gods rod of chastening is not intended to breake and kill and dash in pieces but to bind up revive and comfort tender and dejected Spirits Griefe may become us under a Fathers frowne but dejection and hopelesse fainting the rod it selfe gainesayeth and injoyneth soules to a better use of it for their reviving The rise of this rule here is evident comfort is the dutie the inference layes the injunction and the Authority raising it is the chastening providence with all particulars specified therein and declared by the Apostle in his foregoing discourse Now for a more fruitfull treating on this these particular quaeries must be resolved 1. What is that chastening providence and wherein it doth consist that hath such influence upon this dutie 2. What is that force which that Providence hath upon this dutie concerning our hearts 3. What that dutie is which is with such necessitie urged upon Christians from this work of chastening The two former will cleare and evince the truth the last is properly thâ— use which I shall together unfold and presse practically upon our selves observing the Apostles scope in this place which is to perswade to dutie when he had toucht the state of it SECT II. Of the nature of Gods chastening Providence and its force TO satisfie the first inquiry 1. What is Gods chastening Ptovidence Poslquam docuiâ— Deum salutâ— nostrae prospicere dura nos cosligat inde nos ad alacritatem hortatur â—â—hilenâ—m quod nâ—s magis debilites
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from God It is St Pauls note We are not ignorant of his devices shrewd ones they be indeed and destructive unless warily prevented See then yee chastened sonnes and daughters of God whose wile it is to stave you off from saving comforts under chastening if Satans no cause to cherish such motions Gods way is quite contrary and his will and care is to comfort his afflicted people Say then in this case as the Lord Mediator said to the Devill or his instruments upbraiding his poore Church to keepe them in a disconsolate condition â—ech 3.2 The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee Turne him off with his wiles for God to deale with him the Almightie will certainly plead your cause against him Beleeve God in this matter and yee shall prosper lift up your hearts to take in the consolations that he gives out this will defeat the Devills plot strengthen your selves for your desired obedience under the rod and so inable you to glorifie God in the very fires Thinke it O thinke it then your dutie to reach after the comforts of Christ in your afflictions be stirring and active in it because your adversary night day laboureth to drive you from it chear up chear up deare soules that yee may abound in the work of the Lord and your reward may be full in the latter end But how would you have us cheared Quest Is it fit under such sad discoveries of God to laugh and sing or to be light and joyfull is mirth sutable for the rod Surely not that mirth of the world Answ Eccles 2.2 Sisemeâ— correctus faâ—rit in noâ—as usm as ille crucis â—imor ad tolerantiarn composite simus nulla 〈◊〉 pars nostrâ— qâ—â— non 〈…〉 mâ—â—a 〈◊〉 suâ—m Dâ—â—prâ—standâ—m Calâ—â—â—â—â— Tâ—at which justly the Preacher calls madnes no sober mirth or Christian spirituall chearfulnesse is that which is pressed on Gods chastened Children not carnall jovialitie or fleshly pleasure which the world takes to throw out sorrow not this but those cordiall revivings of God that may keep up the soule from fainting and dying under the rod and set right the heart bowed downe to be above all discouragements that might make it halt with God to fall off from duâ—ie which God requires of them such raisings and ravishings of God yee must seeke after that yee may yet be serviceable unto him But what soule can take incouragement Quest when it sees its unevennes with God and haltings and imperfect walkings under the rod every day Surely the more need of comfort because thou art faint Answ and of support because thou art lame and haltest Thinkest thou to cure thy fainting and heale thy halting without the consolations of God This cannot be observe the Apostles method in this verse he aimes at it by the rod to bring us to an upright station and even walking with God but this cannot be while dejection is predominant over heart and flesh first then he labours to support hands hanging downe and feeble knees and then directs to make right paths for lame feet to walke in It is the naturall course of curing Nitendum est Dâ—i consolatâ—onibus ut simus ad bene agendum fortes strenui atque ill a est full ura nostra Calvin in Text. if any have broke a leg and grows faint upon it the Chirurgion will give some cordiall to revive the patient for present and maintaine his life afterward he goeth about to set bones right againe So Gods Spirit here aimes no lesse at amendment of soules by the rod than the incouragement of them but because this concernes the present maintenance of life therefore he comforts first the wounded and after heales In this method must we walk if therefore yee will yeeld to be comforted in the first use wee shall proceed to better you and make you walke more evenly with God in the second which now follows in order to be pressed SECT V. The second Vse of the chastening Providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Amendment of soules under the rod pressed by the Apostle in this clause And make streight or even paths for your feet ver 13. NOw poore Christian here is the mark thou aimest at to be good that thou mayest be glad and chearfull unto which by the Apostles line I shall now labour to direct thee that I may helpe thee home Chastenings are no deviations from this mark but indeed directories and helps as well as goads pricking on the soule horeunto If we bring the terme of illation close to this direction Wherefore make streight c. the force of all the precedent chastening providence runs out into this dutie of the afflicted which is also the effect of Gods chastising God gives through the rod a streightning power and then puts on the chastened soule to worke by him and with him for walking in that right and even path with himselfe The matter here inferred together with the force of the inference is here to be weighed that we may know Gods mind herein and more strongly conclude what here he teacheth us The usefull counsaile here given is short and pithy rhetoricall and rationall clothed in a metaphor as the former but carrying in it and pressing on us a solid truth and wholesome advice for rectifying our wayes and making even our hearts with God being put upon it by the scourge The Act of provision or making The object right paths or wayes The subject for what for your feet are all expresse termes in the dutie and suted in this borrowed speech one unto another Feet are the instruments of motion which here must note all that of man that must move to God 〈…〉 greâ—sivae ita opâ—â—atâ— claudâ—at quondo non sequ â—â—â—r râ—â—ula â—â—gis divinae Aquin. in tex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—bitas Sâ—mitas vias c. Est praeâ—â—ptâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentionis quasi in curriâ—â—â—â— viâ—ae sanâ—â—ae religiosâ—e Canâ—ernr Locus not adâ—â—s pro libcro arbitrio sâ—â—â— suin movenâ—e ad bona opera Estius in text Sern tas sacâ—re reâ—tas hoc est quatum in vobis est dare â—peram ad â—â—c sed proprâ—e rectificare â—si solius Deâ— Aquin in Text. Psal 25.4 in the course appointed for the creature and therefore not onely affections as one or mind as another nor any one part singly but the whole man must be here intended which the heart may well comprehend these also as we are guided by the following expression must be conceived lame feet halting maimed hearts cripple or limping soules that walk not perfectly with God like a foot bruised or out of joynt then is a leg or foot truly lame when it followeth not the rule of the going or moving facultie which is to tread even and so to walke at ease No lesse our hearts and works toward God are lame when they
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
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