I suffer you It was but infirmitie in them yet not to be suffered for it tended to greater ruins as it proved with another sort of false Christians 1 Tim. 6.5 from whom Timothy was advised to withdraw 3. The weaknes of the halting feete and thence pronenesse to be driven out by opposition or to fall out of the way of God utterly of themselves for want of strength every weaknesse in the very entrance inclines to more habituated distempers and then to death and no lesse infirmity in the Christians life and walking tends to greater perversenesse and fatall danger The duskish evening leads into the darkest night and the weakest evill brings ever to a worse unlesse in time resisted This made Paul stand up so sternly against those at Antioch which did not walk rightly that is Gal. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did halt in the way of the Gospel and he did resist their dissembling lest it should proceed to greater wickednesse and so to the ruine of their souls It is evident in these now that halting doth of it self incline to pernicious Apostasie and the souls destruction But why this a motive to comfort and conformity or rectifying wayes to God The reason of this must be the vertue of these duties for prevention of this dismall evill The next consideration To the second The power in the former duties effectuall for cure of this evill is twofold 1 Primitive to turn away those pernicious maladies that breed and bring forth this Apostasie 2 Positive to keep the soul in a true and perfect state with God this more properly is considerable in the second motive for healing the former is the work for present to state that Now these two duties encouragement and amendment are sweetly fitted against two sorts of evils that work this overthrow of poore souls some are weakning evils that disable the soul to stand against it others are perverting evils thrusting the soul out of Gods way into perdition Comfort is the cure of these and Reformation the bane of these whereof something would be discovered more distinctly 1. The consolations of Christ wheresoever they come remove these weakning and dis-inabling evils which lay the soul more open naked and obnoxious to the mischief of all Apostarizing corruptions the stating of those evils with the application of this remedie will be here convenient 1 The fading of light for discoverie of God in Christ reconciled makes the soul very weak apt to be turned aside from the truth having lost God out of the eye for want of light indeed many times a poore soul is turned into an hell of sin and miserie for who can be solicitous to keep close to God who seeth him not or at least not reconciled To this the comforts of Christ do give soveraigne help for which cause it must be that the Apostle in hsi method of bringing the Churches to the abundant knowledge of the mysterie of God in Christ Col. 2.2 he strives first that their hearts might be comforted and thence would he draw them to the riches of the full assurance of understanding to the acknowledgement of or insight into the mysterie of God of the Father and of Christ And truly no soul can be so intimately acquainted with the secret of God in Christ the great preservative against Apostasie but that soul that tastes of his sweet and ravishing consolations and hath his heart revived by him reach after Christs comforts then they must that desire fully to see him and seeing to be established by him 2. The fainting of hope and therewith the decay of vitall spirits is a very great weaking and exposeth of it self to death unlesse a remedie be timely and none better than the consolations of God for removing of this dangerous obstruction and reviving the drooping spirit Alas the dying of hope leaves the soul as a livelesse thing turns it into a miserable state of confusion and distraction that it is even readie to curse God sometimes unawares and die and lieth liable hereby to the tempters furie to be hurried into a soul-killing despair Now to give life to this hope the Apostle implores God for his poore Romanes but under what notion hear his words Rom. 15.5.13 once the God of consolation or the comforting God and again the God of hope even that makes to hope fill you with all joy and peace in beleeving that ye may abound in hope through the power of the holy Ghost It is then the comforting and hope-raising God that can create hope and by hope joy and by joy establishment for his poore creatures Consolation and the comforting power in God bears all this work The Psalmist found this vertue of divine consolation Psal 94.19 In the multitude of my thoughts within me confusion of thoughts were within him what course to take whether to stick to God or leave him thy comforts delight my soul These revive and keep from sinking Who would not catch after these grcedily rather then die 3. The failing of duties and vitall actions are a sad presage of death as well as a great weakning in present to the soul every omission or weak performance is like a gaspe before giving up the ghost Now no way to cure this but by cordials and none like the comforts of Christ When Christ himself was in the conflict buffeted by Satan to make him deny his Father to let us see that our flesh in him needed support Angels are sent to minister to him and support the flesh how much more need hath our poore spiritlesse flesh of this Matth. 4.12 For want of praying and for want of walking the soul may be subverted utterly and for want of comfort it can do neither nothing strengthens the hands more to the work of God than the consolation of Christ and nothing keeps more from Apostasie then to walk circumspectly in the wayes of God and abound in his work In sad distempers Jeremiah resolves to do no more work not to speak again in the name of the Lord but when the fire burnt within him and the comforting spirit inflamed him he could not hold his tongue Never did David fall fouler then when his heart flag'd and fell off from dutie and never was it well with him again untill Gods comforts had raised him to his former communion Psal 51 1. c See how these consolations as well as convictions ministred by Nathan put him upon prayer again Psal 42.5.11 to recover his fall Nay frequently is he forced to beat the comforts of God upon his own heart to keep him from defection and that by reason of weaknesse was growing on him dutie saves from Apostasie and comfort keeps up to duty It is but reasonable then to prevent subversion we labour for strength of action towards God and for support in this we strive to take hold of comfort in our afflictions The Gospels comfort can onely cure suol-killing faintings seek
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
also r Isai 22.17 weeping fasting mourning cloathing with sack-cloth and all sad deportments are called for in the day of evill God expects this and no other carriage to answer his rod. Heare the reply of that sweet Saint to a kind of Court-revelling question Å¿ Neh. 2.2.3 Why is thy countenance sad It was halfe a Court-wonder the Kings favourite should be sad at the Kings elbow but the Persian Empire could not comfort him when God seemed to frowne upon the Church and him Hee returneth therefore thus Why should not my countenance be sad when the Citie c. Gods rod must make sad hearts and faces too amongst his owne people This match is of Gods owne making between his rod and our griefe 3. The Author Look we then next upon God the authour both of this judgement and allowance concerning whom as in this matter he must be conceived as a t Heb. 12.7 Father for none but a parents hand can chasten so in this giving judgement upon the sad condition of his children these farther considerations must be taken of him 1. In his being u Exod. 32.4 as Truth it selfe which cannot lie neither deceive nor bee deceived it is he that saith his rod is smart and his stroakes painfull calling out griefe great authority then must this sentence have issuing from such a Judge v 2 Cor. 13.8 against the Truth there is no prevailing it winnes or overcomes all opposites at last This God-Truth speakes none can gainsay 2. In his working as he is Heavens and Earths Creator so he is x Isai 45.7 the Rods former the maker of darknesse and evils Creator He the Lord doth all these things can we deny him to bee Judge of what he makes He appoints every grain and scruple of the gall and wormwood that make up the afflictions of his people not a jot more or lesse bitter can they be then he ordains them The maker of chastening saith it is grievous 3. In his exact and constant intuition view and knowledge of all that he hath made hee growes not carelesse nor forgetfull of the worke of his hands that he should mistake in such a matter If he call sword famine and pestilence y Ezek. 14.21 sore Indgements he knows them so to be though it be too low for him to speak after the manner of men yet as in others so in this case he useth it for our profit z Exod. 3.7 Seeing I have seen or I have surely seen the affliction of my people that were in Egypt are his words who created all those burdens for them for their good therefore must needs know the bitternesse of them God then the onely Truth Creator and knowing Governour of all events both sweet and bitter good and evill he saith the chastenings of his children are grievous things But doth he say it universally and without bounds not so the following correction cleares that and no lesse the restriction in his very grant next in order to be considered 4. The Limitation restraines this judgement to the present time The Limitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no chastening is joyous but grievous for the present as in the former part of the sentence chastenings are measured by weight and all found to be heavie pressing out griefe so in â—his expression they are measured by time which doth somthing allay the smart and make amends for the bitternesse of them chastenings are painefull yet for the present onely This measure then more expressely dictates to us The continuance the shortnesse and the expiration of the smart of these afflictions 1. The continuance of the burthen and bitternesse of chastenings is for the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for all the present wherein they lye upon the flesh This may bee more or lesse according to the will of God inflicting either Jobs a Iob 7.3.4 moneths of vanity daies of breaking and nights of terror which were many but not all or b Rom. 8.18 Pauls present time of sufferings which is the whole time of life so long as the rod is kept on that wholly is the present of its bitternesse and griefe is permitted so long its abode answerable 2. The shortnesse of the smart is carried in this measuring word also it is but for the present and this compared with time past or to come is a very little portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that for the present is but for a very little while The longest present for tearme of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Apostle is paraphrased and not untruly c Rom. 8.18 The now or instant timenay all sufferings at the longest here are worthy of no larger expression with him then the afflictions of a d 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. in hoc vel i ft hoc puncto momert It is but as a point or minute of time that measures the bitternesse of all chastenings in the account of God It is but one short span that finds them longer Thirdly the expiration of all this evill is certainely carried in this measure for it lives and dies with the present time now we know that every present lookes to the after that is to come and when it is come that present ends and expires in the succeeding time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its end is good or bad according as that succession brings now the afterward succeeding this present is by the judgement of the same truth a good space of â—weet fruits of peacefull righteousnesse and living comâ—orts this end wee are directed to looke unto in the very notion of present griefe The Church beares the insulting taunts of her enemie the better in the sense of this Though for present I e Micah 7.8 fall I shall arise this present of scorne must expire in the succeeding after and that will be my joyfull resurrection above all these sorrowes With this measure are we to take this sentence from truth it selfe chastenings though the best of evills yet are they painfull things to Gods owne children SECT V. The demonstration of this Truth TO prove that the rods were smart were as needlesse as to hold a candle to the Sunne every mans sense speakes this out The matter of proofe shall be Gods indulgence grant and judgement for his people in this case of which many afflicted soules are hard to be perswaded that the God of Heaven should be so sensible of or have respect unto or be affected with their afflictions as to speake so feelingly of them and grant so much unto them Light to this may proove comfortable I shall therefore shew 1 Quòd sit that God doth so 2 Cur sit why he doth thus towards his afflicted 1. These three evidences will cleare the first Gods notice of his peoples burdens within himselfe his respect to the afflicted and his carriage to their adversaries the instruments of their affliction 1
here in the objects for power indeed is in Christ to kill up fin no vertue in the brasse it selfe to heale the Serpents bite but the acts are of the saâ—e force for looking there and beleeving here were both Gods ordinance to the obedience whereof the effect is made sure by God himselfe so is all the glory of Christ made over to the obedience of faith the very receiving of him given and the looking on him and resting in him for the effecting of all grace in us The prerogative and nature of Sons is assured upon this beleeving Ioh. 1.12 As many as received him to them he gave power or priviledge to become the Sons of God Onely in this obedientiall receiving of him by faith wee must consider these Rules 1. To look unto him with a single eye of faith as he is revealed the onely salvation of his Church and his death the onely plague of sin so must faith onely eye him for salvation and his death to kill sin by it No other looking but the brazen Serpent onely could prevent death Consideration of wayes humbling soule with fasting circumspection and watchfulnesse are a good way of diet for removing sins strength and recovering the health of God but diet may not be used for medicine that which onely can kill sin in us is the death of Christ unto this onely must we look for our cure and no other way And this one eye hath like force with that of the Spouse Caâ—t 4.9 to ravish the heart of Christ and pull any vertue that is in him for the helpe of the poore soule sin dies while it looks to the death of Christ onely expecting the likenesse of it or the sutable effect thereof to be produced in the soule 2. It must be a full eye of Faith also that receiveth this vertue from Christ that is Faith gathering it's full force turning all the thoughts of the minde all the purposes and resolutions of the will and all the affections of the heart to close with Christ in his dying and to draw vertue thence conformable thereunto even death to sin such an ey when all the spirits in the soul give their joynt influence unto it must needs have a piercing sight such as Christ must and will yeeld unto with such a full Spirit of Faith came that woman to touch the hem of Christs garment and sutably drew vertue out of him for stopping the issue of blood Neither was it properly her drawing against the knowledge and will of Christ Mat. 9.21 that did this but his free giving out vertue from himself unto that full Faith which made her say If I may but touch his garment I shall be whole 3. It must be a fast ned waiting eye of Faith unto which this grace is vouch safed unset led wandring eyes now off now on draw little knowledge or any good else from their objects the fixed look is that which turneth Christ unto it believing to the end will certainly make the effect to come Such a fixed eare and eye of Faith had that poore Criple that attended on Paul so intâ—ntively and firmly that he drew back the Apostles eyes stedfastly upon him Act. 14.9 10. who perceiving he had Faith to be healed that is Faith every way proportioned to receive an healing said with a loud voyce Stand upright on thy feet and he leaped and walked single full and constant believing cannot go off from Christ empty but while men are so beholding him in death or life they shall be changed into the same Image from glory to glory from one step of excellency to another in sinnes ruine and graces reviving by the Lord the Spirit Faith only looks and the Lord-spirit works all effects of grace upon poore soules whilest they are so earnestly looking for good from Christ According to their Faith so the Lord dealt graciâ—usly with the blind and deaf and lame and sick they believed for all and hee performed all for them and gave eyes and eares and limbs and health to Faith while it eyed and received him Thus far is that way that only way declared of taking out the sting of afflictions by faith's working upon the death of Christ which done the torment of the scourge is allayed and then may the soule sit close to it's exercise even give glory to God in the fires and thereby bring home the full desired fruit of peace and righteousnesse to themselves SECT X. A second direction to inable Christians for exercise under the Rod. 2. TO those poore soules that in the vallies of trouble hemm'd in with unpassable hills upon every side would sit close to work without distraction my counsell is that they earnestly and singly eye the Spirit of the Rod to draw that out and not so much pore upon the grosser part of it which is nothing but smart upon the flesh This Spirit of the Rod is lenitive for the pain active for the work which concernes a chastened soule The grosser parts of unsavory herbs may be bitter and invalid or dull to give out their vertue yet the spirit of these may be sweet and operative for speciall ends being rightly extracted It is very true in the present the more sensible and carnall part of the Rod is irksome and ineffectuall of it self for good but the more invisible and spirituall part of it is most pleasant full of energy and vertue to make the soule live above affliction and according to God to labour in it This is a mysterie but a great truth as there is a spirit in the word Covenant so there is in the Rod of the Covenant one and the same is the very soule of the Rod as is also of the Word without which the Word is but a dead letter and the Rod but a dry stick but with it Word and Rod are not only Godâ— power to awaken Vna cademque manus vulnus opemqâ— tulâ—t wound afflict and kill towards sin but to quicken heal comfort and strengthen in all duties toward Christ Two things at least will be inquired concerning this which I shall resolve and then leave this direction to Christian practice 1. What is this spirit of the Rod Quest 1. 2. Where is this especially to be eyed and whence procured Quest 2. To the first Answ 1. In short this Spirit is that divine power or spirituall energy and vertue secretly put forth in the Rod by the Lord himself to bring his purpose to passe by it what ever he intends for the good of his children As for the Rod take it by it self of what kind soever it be it is of a smarting vexing angring quality when it meets with flesh and stirs up corruption against it self as it falls out but subdues it not It is this Spirit the very soule of chastening that overpowers sin by it and quickens and rectifies and strengthens the chastened ones for their present work This in short is no other
than the awakening power the awing power the convincing power the softning power and reforming power of the Rod over the flesh whoever have experience of this they are put in not beaten off from present duty under afflictions The being of such a Spirit is demonstrable as well by divine revelation as by reall effects from the execution of the Rod. 1. It is revealed 1 Pet. 4.14 that together with fiery and wasting trialls there is a Spirit of Glory and of God given to the Saint that is a mighty excelling power that shall master and over-rule all sufferings reproaches scorchings that may befall them and make them so to live above pain as to glorifie God in the midst of torments This is the spirit of the Rod intayl'd on it for them that shall be heirs of salvation which shallinable them to present duties and smart shall not turne them back from a conscionable attendance on their work this is that only which overcomes corruption and caused the Rod to do good and no hurt 2. The different effects of affliction upon severall hearts must conclude this Spirits presence in one Rod and it's absence in another what reason else can be given 2 Cor. â—â— 11 12 13. that the very same Rod should convert one and not so much as move another to any goodnesse Manasseh was bound with a Babylonish chain and affliction was great upon him in that bondage no lighter irons were upon Jehoiakim and Zedekiah yet he converted unto God and accepted but not they what may be the reason of this Surely the spirit of the iron was upon him by it to presse him unto God but nothing save Iron upon these to presse them under sin O let our eyes be then in our afflictions toward this Spirit that we may gain it Surely this will weaken affliction and strengthen us But where may this be found Quest 2. and whence is it to be obtained For satisfaction unto this also Answ 2. nothing is more cleere then the Apostles expostulation Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of Faith Doubtlesse not by that but by this It is true this is meant of the Spirit of the Covenant which same also is the spirit of the Rod by gracious dispensation annexed to it This is not parchased by any labour or work of ours but by the hearing of Faith that is by that doctrine or word of promise here opposed to the Law which Faith heareth and receiveth so that no Spirit or divine power from God tending to life is any where to be found but in the promise nor from any place to be expected but from the Word of Grace The former expression notes both terme whence that is the promise and means whereby this Spirit is drawne forth and that is Faith the word of Grace carryeth in it this power and Faith is the only instrument to worke it out Such promises as these are as the treasuries of the Spirit whence variety of power is given out to the chastened and believing soule Hos 5.15 In their affliction they will or indeed they shall seeke me earely for the forme of words is promissory and here is a Spirit or power given out to by asse the soule in afflictions unto God and to speed it too in seeking earely in the morning after him and so it appeared in the effect Hos 6.1 Isa 43.2 3. when immediately they call upon each other Come let us return unto the Lord so againe it is promised When thou passest thorow the waters I will be with thee and thorow the rivers they shall not over slow thee when thou walkest through the fiâ—e thou shalt not be burnt neither shall the flame kindle upon thee For I am the Lord thy God c. Here lyeth the securing spirit and the preserving power for the Saints in the house of affliction that may make them sit and sing and worke securely God gives it out from himselfe in his promise to them Zâ—ch 1â— 4 and Faith must receive Yet further I will bring a third part that is his chosen remuant through the fire and will râ—fine them as silver is refined and will try them as gold is tryed They shall call on my Name and I will heare them I will say it is my people and they shall say the Lord is my God See here the trying refining spirit working in the fires upon poore soules yea the covenanting closing obedient spirit that through all chastenings knits the soule closer unto God Let faith now work throughly upon these promises it will ingage the power and Spirit of the Lord to refine and fit the soule for God and to unite it with him It is evident what this Spirit is and where to be obtained Obedience to this direction is now required eye more the spirit of the rod by faith than the smart by sense this will be the benefit the sticke of the rod cannot so much disturb as the spirit setles nor that so much grieve as this doth comfort nor that so much weaken from worke as this doth strengthen to it for Spirit is stronger than flesh in any kind and in this is given out of God to over-power affliction that it should not hurt or hinder but help and further them in the way to glory Gaine this Spirit and thou canst not be lost under the rod. SECT XI A third direction 3. TO the soule that would be industrious in keeping close to this spirituall exercise under chastening the last word that I should give for help is To eye the Mediator of the rod and make sure of him to be siding with it Jesus the Son of God the Mediator of the Covenant mediates also for his in respect of the rod to make this worke together with that for the eternall good and comfort of his chosen There is no passage of providence from God to us but it comes through the hand of a Mediator 1 Cor. 8.6 All things are therefore said to be by him and among those all chastenings of his people must fall in O sweet and blessed rod that falls upon any poore soule through its Mediators hand it cannot be evill but good unto him The very notion of a Mediator is full of sweetnesse Some smattering light of this that it is best to have to doe with God through a Mediator some of the Gentiles had Heroes Damoues Deastra Mediantes dignitates notans for which in their way they canonized such as they conceived to be Heroicall Spirits while they lived to be the Favourites of the High-gods when they died by whom they expected to draw downe some favours upon themselves But the true light of God gives us to know one Lord Jesus Christ by whom are all things and we by him one Lord Mediator indeed Jehovah is in him fulnesse and goodnesse of beeing and that quatenus in the very respect of Mediatorship that by
argues small strength for the heart to faint in the day of affliction so it no lesse evidenceth great power not to be shaken 3. There is a reward certainly following after and that a sweet and full one Jer. 31.16 It was Rachels consolation Refraine thine eyes from teares thy worke shall be rewarded No worse the issue of all Gods chastenings It is sweet to live the life of God above afflictions It is honorable to be of the Worthies and mightie ones of God to doe excellently Its greatest gaine to have Gods reward Himselfe is the returne I am thy Shield Gen. 15 1â— and thy exceeding great reward was his word to travelling Abraham and no lesse his voice to the soules labouring faithfully under his rod. Be comforted then ye chastened of the Lord life and honour and riches are yours if God can satisfie you your worke shall be well rewarded then be comforted 4. The promised end and certain issue both of the fathers scourging and of thy laborious exercise under the rod conclude infallibly sweet consolation to thy soule Three expressions in the text which carry in them the gaine of affliction are very cordiall and worth applying to the heavy heart 1. Fruit is intailed upon Gods rod and thy worke which issuing from God in this line is a notion of good not of evill and sounds abundance not scanty measure of this sweet that doth arise from bitter It is some comfort to know a mans end shall be good though his beginning and way be darke and evill Woe to him whose good shall end in evil and joy in sorrow but blessed he whose sorrow shall be turned to joy and teares finished in laughing Good much good is reserved for thee in the latter end thou afflicted of the Lord doubled sweet had Job for all his sowre and so shalt thou Job 42.12 let not present sorrow swallow up thy hopefull comforts 2. Righteousnesse the speciall kinde of this fruit if serious thoughts work on it must inlarge thy heart and heighten thy joy against all smart whatever it cost thee It is of the kinde of spirituall and heavenly good not low visible and earthy all which must perish This is a piece of Gods holinesse whereof by chastening he intends to make us sharers with himself this is fruit this is good indeed This heavenly rectitude helpt on in mans heart by chastenings is the face or Image of God in a mirror the divine nature carrying in it the whole Set of Graces answering to the Graces of Christ and Attributes of God none so neer God as these in reality of nature and dignity of place These are in the Spirits expresses the heavenly Gold Pearles Diamonds Agats Carbuncles Rubies c. Blessed soule that is fraught with such riches what will one scruple of saving faith of true holinesse c. be worth when God comes to seek his Jewels Beggarly world shall then be shut out no worth in the Gold of Havilah or Ophir only excellency will be in the Gold of Heaven a little righteousnesse more worth then a world and thou poore chastened of the Lord shalt have fruit a whole crop and abundance of this whilest thou labourest in the fires to glorifie the Lord He will inrich and honour and comfort thee 3. If there be not good enough in that heavenly kinde of fruit to comfort thee excellent because it is righteousnesse the face of God a spark from heaven take in it's adjunct or sweet associate Peace that clings unto and kisseth the righteous soule This is the blessing that cannot be denyed thee thou chastened of the Lord Peace be unto thee The Lord himselfe speaks it unto thee John 14.27 the God of Peace Christ bequeathes it the Prince of Peace My peace I leave with you my peace I give unto you even to his troubled and afflicted Disciples and the Spirit of peace seales it upon your hearts designed the only Comforter in Christs stead to be alwayes present quieting and comforting the hearts of his distressed members Nay the Rod it self speaks peace and not evill nay if thou wilt look up and see the goodnesse of God in his scourge thy heart must and shall say truly It is peace God smiles on me whilest he whips me my smart is allayed my feares are gone perfect love shines forth in chastening Why should I be afraid God ownes and holds mee though his hand be heavie upon me he calls mee darling childe of his delights when he seems to cast me off he rebukes mee indeed sharply yet hee remembers mee hee strikes yet his bowels are troubled for me he hath afflicted but hee will sure have mercy on me I will therefore cheerfully beare his hand because it is good and comfort my self in my sorrowes and sing to my God in the very fires for the fruit of righteousnesse and peace shall be with me for ever My God and Father saith so my Redeemer saith so my Comforter saith so yea my afflictions say so and therefore my heart is perswaded to assent and say Surely it is so Peace is my solace in the midst of sufferings though the world see it not Consider and be comforted yee chastened ones SECT XIII Cases arising from the premises resolved AGainst closing with these comfortable considerations I know the troubled hearts of Gods dearest are disswaded that upon some seeming ground of reason which unlesse removed must make their conditions comfortlesse and their burthens doubly burthen-some Let us heare then what they can say and weigh that strength of pretended reason to see if it be forcible to keep out comfort in this condition if not to take it out of the way that it may perplex no more 1. Case 1. Our soule refuseth comfort and concludes nothing but wrath from God in it's affliction being moved thereunto from the greatnesse of the evill lying upon the flesh It argues like Gideon my misery is too great to admit a dram of love or mercy in it As he to the Angel Jâ—dg 6.13 If the Lord be with us why then is all this befalne us No no God cannot be favourably with a people in such extremities as are bâ—falne us Never say the Lord is with mee or upon my side or like that widow-Jerusalem Lam. 1.12 Was ever any sorrow like unto my sorrow therefore a token of the day of Gods fierce anger and who can comfort against this Surely none can beare up when God puls down Answ nor comfort when he speaks displeasure if he be not graciously present with poore soules in their afflictions no reason indeed is there at all to be comforted The inference is good thus far but stay now Doth the greatnesse of our outward evill argue infallibly the absence of Gods love or the presence of his wrath This is the question which to take for granted is a great mistake the Negative part of it is Gods known Truth otherwise cast Job and