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
must be fruit of God that is excellent fruit and two excellencies at least it notes here 1. Diviue nature created indeed and such as is communicable but exactly conformed to Jehovah Righteousnesse the very image of it 2. Divine blesse which is the confluence of all glories communicable also and depending upon this righteousnesse derived from God and rooted in him And is not this excellent fruit Would any but a beast grudge to be whipt into God into the divine nature into the image of Christ Who would not be willing to be scourged and beaten into heaven into glory into life from the wayes of death These are the sure gain of chastenings but yet more good 3. The inseparable property of this heavenly fruit is peace the terme seemes to answer to the former griefe vexation or torture that might be in the rod which disquiets the man and fills the flesh with pain and trouble this is but for the present working of Gods physick the after fruit of righteousnesse brings peace and settles and quiets all again it is like a stomack setling cordiall after a tearing vomit The Syriack reads it by conjunction the fruit of righteousnesse and peace not losing any thing of the gain yet me thinkes not uniting close enough that sweet paire by a conjunction when the Spirit shuts up Peace in Righteousnesse as the inseparable fruit of that and so makes in a manner one of both to shew their undivided societie Peace as sure a fruit of Righteousnesse as righteousnesse can be of chastening is Gods own discovery Isai 32.17 The work of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever But what then is this peace I shall not stay long in variety of translations of the word to search this Pacatum fructum onely to take the best That is not good that reads passively quieted or appeased righteousnesse farre from the word It is neerer that renders it actively quieting Pacisicum tranquillum or pacificall righteousnesse for it brings peace with it but neerest is the absolute reading of it as in ours peaceable or peacefull righteousnesse abundance or fulnesse of peace hath this fruit in the compasse of it But what is it still I shall return in short as in the generall use of it Peace is the confluence of all good and therefore points out a prosperous state when all things are in peace so in the speciall application of it here it notes all those kinds and degrees of good which onely can be the cure of the severall evils in the rod for that way alone looks this peace Now there be these sore evils usually in Gods scourge 1. Frownes and displeasure discovered in the face of a chastising God 2. Smart and trouble and vexation upon a suffering flesh 3. Doubts and feares and terrours arising from both the former in a tender and afflicted soul in all is great bitternesse The fruit of righteousnesse this peace hath soveraigne vertue against thesee and cures them all Psal 119.165 Great peace have they which love Gods Law such onely are like unto it and nothing shall offend them they shall have no stumbling-blocks to vex them great peace issuing from that right frame of heart conforme to Gods Law takes away all offence no reigning griefe to such 1. This turnes frownes of God into smiles and displeasures into pitie when the rod hath got the victory and brought home the wanderer to righteousnesse then it is all peace God frownes no more Jer. 31.20 but loves and pities so he speakes to returned Ephraim It is my deare child he is my pleasant sonne Peace then is Gods smile and favour fixt on his chastened righteous seed 2. This peace hath a good or vertue in it contrary to all diseases maladies or sores that the rod can make and therefore must carry healing in it every yoke it easeth and every burden it removeth it is a salve for every sore no pain can afflict the flesh but peace can ease it This is honour in reproach supply in wants health in sicknesse a guide in wandrings security in dangers reliefe in injuries life in deaths this is a shelter against the storme and shade against the scorching Sunne there is no malady whereunto this is not a suted remedy it comforts all sorrowes and wipes away all teares from the eyes of Gods chastened children Psal 3.5.6 Psal 31.22 By this David may be kept secure sleeping in the siege of ten thousand adversaries this sheweth him his acceptance with God and easeth his terror when he judgeth himselfe a reprobate and an outcast from heaven Nay this a sure guard against all the in-rodes of Satan upon the soule and invincible shield against his fiery darts This peace of God and righteousnesse will guard Psal 4.7 or keep safe our mindes our bodies our all in Christ Jesus This is peace the ease of every smart laid upon the flesh 3. Once againe as no rackings so full of torture as those of a doubting fearfull self-condemning heart so no remedy so soveraigne against these as the peace of righteousnesse In a word this is assurance or confidence setled upon the righteous soule that answereth every doubt and quells every feare rising up from the apprehension of Gods displeasure in the rod it is so sweetly stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 32.17 the service work or effect of righteousnesse is assurance It doth indeed assure God assure life assure deliverance assure glory to the soule against all cavils it puts every good out of question and makes the heart live confidently above every crosse see now the gaine of chastening Fruit Righteousnesse and Peace the rod brings forth a fruit that destroyes it selfe sweet abundant grace and glory with Gods smiles griefs ruin and hearts assurance to triumph over every doubt and evill who would think that such a dry stick should bring forth this blessed fruit yet thus it doth But now to whom That is the next quaere SECT II. The condition of the fore-going Fruit opened 2. 2. Condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe character or condition of those souls who onely find this fruit of the rod is thus exprest in the Text To them that are exercised thereby to them this fruit is yeelded from the rod There is much weight in this clause and yet I find it little considered our gain or losse by all afflictions depends upon the Yea or Nay of this It will be fit therefore to see what is in the letter and then take more seriously to thought the matter intended Three termes there are in this clause 1. The Subject the men here pointed at 2. The Condition Exercise 3. The Occasion or Incentive of it the Rod no difficulty here but about the right taking of the condition It is for the most part onely rendred passively They that are exercised thereby that is they that suffer and are pressed and afflicted by the
the Father that doth chastise carries all the effects of grace in it righteousnesse is but his love and peace his love and life his love that is the issues of it and the rod makes way through the flesh to bring these into the soule and the Spirit through both perfects the effect and leaves Gods image more eminently stampt upon the heart that more exactly we might subject our selves to the Father of spirits and live Luke 15.17 Ier. 31.18 Psal 119.67 By this the prodigall was brought to himselfe and Ephraim tamed and turned and David establisht and perfected in the way of God Thus then conceive the way of this increase the Spirit by his power strikes out this bloom and fruit through the dry rod that is but the stalke yet such a stalk there must be the Spirit is the seminall vertue that gives forth the fruit and in this order by the smart awing humbling purging an untoward flesh and by love adjoyned drawing and conforming the soule to God so making righteousnesse and peace to abound 2. Freely doth this rod thus give the fruit the very word imports it yeelding it from it selfe No green tree yeelds its fruit more naturally none so freely as this For Grace is in it which every way is free and works most freely toward the creature Nothing more free then gift and that gift the freest which comes onely from and for the Donors selfe Thus the love of God through the rod gives forth this gain it is not by force nor charm that this dry rod is quickned and made fruitfull onely by Grace and Promise because the chastising father saith Hosea 5.15 I will afflict and they shall seek me early It is not for thy exercise but to thy exercise that the Lord commands his rod to yeeld this blessed fruit 3. Certainly shall this fruit be rendred from the Rod to the exercised soule It is not doubtfully delivered it may yeeld or it may not but peremptorily affirmed it doth yeeld If the power promise or truth of the Father of spirits can give certainty enough all is put to it to assure this fruit He that workes and none can let it hath thus spoken Isai 48.11 For mine owne sake even for mine owne sake will I doe it What will he doe Even refine his people and make them choice ones in the Furnace of Afflictions righteous and glorious nay it stands him upon otherwise his Name would bee polluted and his glory lost in his Churches barrennesse under the Rod. From all the premised explications we must take the state of the truth concluded the sum whereof is this Gods chastenings his smarting loving Rods for the afterward yeeld that is in their appointed time and manner give the peaceable fruit of righteousnesse both grace and blisse to them that are duly exercised by them Yee see the gain of the Rod discovered SECT VI. The demonstration of this Truth ADde we to these the Certainty and Necessitie of this truth then faith may freely feed and get strength from it Each particular indeed hath its light in opening enough to convince of all being put together yet to leave no doubt the intire truth shall be demonstrated in its certainty that it is so and in its necessity why it must be 1. That this is true in the whole proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be evident from two great Arguments Gods Revelation and Mans Experience 1. God hath spoken it therfore it is certain Take we some testimonies Isai 26.9 This is divine When thy judgements are in the earth the inhabitants of the world will learn righteousnesse These judgements in the earth are chastenings to Gods portion there these inhabitants of the world are not all but some and they the people of truths whose souls are said to desire after Gods Name for the rest abide wicked these learn righteousnesse this is their gain but how come they by it Not by idlenesse but exercise they must goe to schoole for it and learn it This also is his Oracle Psal 126.6 He that goeth forth and weepeth bearing pretious seed shall doubtlesse come again with rejoycing bringing his sheaves with him Here 's grieving and going and working and sowing in the day of mans affliction but what return He that goes forth shall as surely come to his home he that sprinkles his way with teares shall come leaping and rejoycing and he that beares and sowes his seed sowing to the Spirit so shall he reap for every seed he shall bring his handfull or for every handfull he shall have a sheafe aboundance of righteousnesse peace and everlasting life 2. The Saints have found it and experience is a visible demonstration then which nothing surer Psal 119.71 It is good for me that I have been afflicted saith David and good for me saith Job and for me saith Jeâ—my and for me saith Daniel and for us say Abraham Isaac and Jacob all the Saints Psal 23.4 Patriarchs and Prophets subscribe to this And this steels David against distractions Thy rod comforts me what needs more witnesse 2. The necessity why it must be so depends upon one undeniable ground that is the supreme irresistible ordinance of God then which nothing can be stronger to convince The alone decree and ordinance of that great God whose counsell none can crosse hath so linked this chastening cause to this effect and this condition and this season that they cannot bee separated If we allow his Soveraignty in lesser matters wee may not deny it here unlesse we ungod him Ier. 33.20 The same power that hath decreed the Winter stormes and Summer calm the cold and the hot the wet and the dry the frost and the thaw to fit the earth that it may yeeld its strength to the labouring man in the time of harvest and none can alter one link of these or change his mind to that Soveraigne might we must grant that his counsel must stand what ever he determine In an higher and more excellent way hath he ordained that the rod to the labouring exercised Christian should hasten and give out the sweet fruit of righteousnesse and peace in the appointed season His authority is the highest reason Now that his Name and stamp is upon this truth to own it and make it his is visible in every peece of it as before declared It is all then his ordinance and thereforeour duty to beleeve and love and honour God in obedience thereunto SECT VII The inference of some truths depending HAving thus stated the Apostles Proposition Vse 1. Instruct it will be profitable for us to gather those pretious truths that fall from it foure fruitfull lessons I shall teach naturally issuing thence 1. It being in the scope a correcting assertion to allay the bitternesse of the former concerning present smart of chastening and to rectifie misguided thoughts that from sense might be ready to conclude nothing but evill in the
a little fruit but greater must be had and used to bring in plenty grown knowledge in the waies of God grown faith growne patience growne experience and grown strength in grace are needefull to a through exercise and a well managing of afflictions for the greatest advantage Mat. 9.16 The wisedome of the Father would not put weake disciples upon the strong service of fasting while they were as old garments ready to teare upon every little stresse Luk. 24.49 nor would hee have them venture on the hard conflicts with the world nor on the bitternesse of suffering untill they were indued with power from above How sweet is the proportion betweene abilities and worke which God hath setled Medications hence arise suting all ages Art thou strong to beare afflictions pity and tender the weake that sink downe under burthens take them in thine Armes and beare for them Art thou weake in suffering Infirmity must shame thee it is thine owne fault to obstruct thy growth yet Gods pity may revive thee hee will not for all this overcharge thy life And now up and be growing blessings are promised from heaven and meanes afforded on earth O heighten thy mind to great gaines therefore to much paines and high abilities This marke I drive at onely in giving this note not to dash the babes because the worke is manly but to put them upon growth that they may be men and worke strongly so beare the yoake and weare the crowne 4. Note 4. Considering this pretious fruit inseparably intail'd upon this kind of affliction take this note of discrimination between rods It is judgement not chastening that leaves a man fruitlesse or void of righteousnesse No clearer signe of a man plagued in vengeance under the curse that to grow worse or of a man under grace and chastened in love than to grow better under the rod Saul and David are a paire of instances fit to exemplifie both parts 1 Sam. 28.7 1 Sam. 30.6 he the worse this the better by all afflictions hee running to the devill and this to God in time of trouble therefore he judged in wrath and this chastis'd in love Iudge all the variety of scourges in the world by this evidence such as the fruit is such is the tree the rod of vengeance if it harden and make worse of chastening if it correct and make the soule better I doe but hold this out to the world as a black note of perdition to Pharaohs and to Ahabs anvill-soules that grow harder by every stroake from God but as an Item unto Christians for speciall care in this matter for improvement of the rod to gratious fruit oh let not a crosse a losse a sicknesse a griefe passe over you but see some fruit of righteousnesse proceeding from it such profit in holinesse by the rod will prove you sonnes and not bastards Make this good that ye bee not disinherited SECT VIII Conviction of sinne to many IT will not be amisse in the next place to glance a little light to sinners from this truth Vse 2. that if they will open their eyes they may see their sinne and miserie to escape them 1. If exercise under the rod be Gods ordinance upon his people for gathering fruit then idlenesse in affliction must needs be a sinne and such a one as will bring utter beggery and undoing upon the soule at last while it opens a way to the scourge to weare wast and impoverish the creature makes no resistance nor suffers the man to make any shift for turning away the bitternesse of the evill God himselfe sets a marke upon these and lifts a cry against them that in the time of his shaking the rod and scourging his creatures are profess'd idlers neither study the rod nor understand its voice nor search hearts nor looke unto God nay not so much as say within themselves What have I done Absolutely stupefied are these Isa 32. â—21 or willingly bent with Issachar to lye under every burden and take no notice Heare how God calles them women at ease Isaâ— 56.10 Amos 6.1 carelesse daughters sleepy dogges neither shall they goe without their doome feare astonishment and woes unutterable shall awake them and make them howle for ever I confesse it may be an infirmitie upon Gods owne for a moment but it will be their shame and sorrow at their awakening It was much that Pagans should bestirre themselves in a storme more then Jonah and bee his remembrancers to raise him from his sleep that he might call upon his God yet so then it was but it cost him deare for it afterward when he is imprisoned in the belly of hell hee was taught throughly never to sleep out an affliction againe Sluggishnesse may fall upon the Saints but it is their burden and abides not with them But habituated and accustomed idlenesse is the provocation upon which God returnes his heavie displeasure I shall commend one word to these for their serious thoughts a character of themselves and presage of Gods dealings with them except they repent Isaâ— 26.11 Lord when thy hand is lifted up they will not see they wink or sleep here 's their character but they shall see and be ashamed the fire of thin enemies shall devoure them This is their doome If it be work for God to bee done under chastening such as may help in holinesse then counter-working is sinne when men shall give God blow for blow and stroke for stroke they are busie under the rod indeed but wickedly imployed Fruits of such exercise are Hardening Impatiencie Fretting Fuming against God more hatred of his wayes and blaspheming of his Name Here 's worke enough but all for the Divell and to bring forth greater ungodlinesse It was that foolish Womans advice to her afflicted Husband Iob. 2.9 Curse God and dye Folly indeed to fight against God to be scourged with Scorpions and it was that wicked Jehorams practise 2 Kings 6.33 This evill is of the Lord what should I wait for the Lord any longer Seeing he is thus angry as little care we for him as hee for us See the proud creature No more to these but this God will have the victory and will certainly out-curse you Tremble and returne if not the everlasting curse shall get glory over you 3. If gracious fruit must spring from the rod of chastening then sinners are all unfruitfull sufferers No great difficultie to evince this seeing it is against the command for such returnes as well as against the helps ministred by the rod to make men fruitfull Returne returne is Gods call upon every smiting and no lesse the love Mal. 3.7 smart and spirit of the rod given out to them that will make use of them are sweet helps ingaging to work together with them to bring forth the fruit of righteousnesse It is sin indeed against grace as well as against command to be thus unfruitfull yet sinners there are
of lesse and of greater guilt the lesse that riseth of infirmity is dangerous indeed but not deadly to be lamented and abhorred yet not desperate such the soule will be ashamed of and for it condemne it selfe and repent This I onely call for here as for other scruples concerning these soules I shall answer them among the cases The greater which is of strength and habituated obstinacie is fatall such is evident by mens content and delight in barrennesse I have but little to say to these yet a message heavie enough As love and rod and labour and fruit righteousnesse and peace are inseparably linkt in Gods course of chastening so wrath and smart and curse are individed from idlenesse and barrennesse in midst of afflictions The sentence is gone out against all barren ones under Word and Rod cut them downe why should they cumber the ground they are curst already and now fit for nothing but to be suell for everlasting flames to feed upon Consider the terrors of the Lord that they may not be to destruction but correction Repent or die SECT IX Counsell for duty bence concerning us IN all this Concatenation of Rod Fruit Exercise and Time there is but one thing that concerns us as duty wherein if we fail all the rest are scattered and become vain True it is Gods hand must temper rod and love to make a chastening and he must blesse this chastening to produce kindly fruit righteousnesse and Peace and time or season in his power but his ordinance calls in our exercise as an indispensable duty wherein we are to expect this blessed gain and without which we shall be but as the barren field and dry heath neerer to a curse then a blessing fit for nothing but the fire To this noble Christian Exercise then under the Rod is the work now to perswade men necessity lyeth on us to be doing either to escape otherwise inevitable destruction or to gain that sweet and desired fruit intailed on Gods chastening As for the matter of the duty not needlesly to repeat learn it in the premised draught of the work There is hearing bearing doing-work about the Rod there is considering judging breaking bowing-work about the heart and that great businesse of all giving glory unto God And in all these if we exercise aright our labour must be hard even in our shirts and frequent every day must we be at it and constant no giving over untill the fruit come But alas Quest what flesh and blood can indure thus to labour in the fires Who can set about that Rod-work heart-work God-work when he is under the lash and no rest in the bones nor ease in the flesh I shall easily grant flesh and blood cannot do it Answ nothing but judgement is determined upon reprobate flesh nor any thing expected from it but murmurings and sinking under the rod yet from gracious hearts who only can be the chastened of the Lord better things are not only hoped but must be returned True because there is flesh in them lusting against the spirit they cannot do what they would in this matter It will be needfull therefore to suggest some helps to cool the fire or to steel their flesh against smart or scorchings that without distractions they may attend on their appointed exercise these three directions only I shall move 1 Have a watchfull eye over the stings of the Rod to pluck that out it cannot torment and vex when the sting is gone thou maist play with the Aspe and make sport with the Adder when their sting and poyson are taken from them no hurt can they do nor by torture indispose to work It is the right method that Samson took he first kils the Lyon Judg. 14.6.9.14 and then the Eater gives meat and the strong gives forth sweetnesse Honey and meat not bitternesse roaring and death are the fruits of a slain Lyon so ease and quickning not torture and astonishment are the issues of the Rod without a sting the affliction is as good as dead for hurting when the sting is out But what is then this sting of the Rod Quest and how to be taken out Surely it is no other Answ but that which is the sting of death that makes every evill of punishment an evill indeed and that is Sinne could a man lie in the fires without sin the scorching flames should not disease him as to put him beside his work in glorifying God sing and rejoyce may Gods servants in the stocks when sin doth not make the stocks to pinch nor the iron to strike anguish into the soule Now the main strength this sting hath to strike and hurt and torment 1 Cor. 15.56 is from the Law it is expresly so averred the strength of sin is the Law The Law doth that strengthen sin yea but not sinfully not by adding any thing of the same kinde to make it more sin but by aggravating the sinfulnesse of it to make it more pain and terror Thus the Law strengthens sin to vex the soule in these severall wayes 1. By making it sin for without the Law wherof it is a breach sin were not where there is no Law there can be no transgression at least none to be imputed but now the Law being given Rom. 5.13 and that in absolute holinesse rectitude and goodnesse it makes every transgression absolutely vile corrupt and sinfull yea sinfulnesse in the abstract the spirit the heart the hell of sin it can be no lesse being extremely opposite to the very heart and spirit and heaven of holinesse in the Law and this must make the scourge strike like a Scorpion to torturing and astonishment how terrible is it meerly to suffer as evill doers with sin upon us 2. Rom. 7.7 8 9 10. The Law strengthens sin to vex by making known the sinfulnesse of it to the conscience I had not known sin saith the Apostle but by the Law and again by the Law is the knowledge of sin and such a glance it was the Law gave him that he was dead with the sight of it Rom. 3.20 Sin revived and I died It is torment for a man to suffer with his guilt cast in his face written upon his fore-head and strucken to his heart no marvell if that soule faint 3. Gal. 3.10 And yet further the Law strengthens sin to torment a soule in affliction by discovering the wrath from whence it comes the curse of God that hath whet and sharpened it to wound deadly and that it is but the earnest of seventie times seven plagues more to come upon it for sin Now dreadfull is this condition Alas what soul can labour for good under the frownes and wrath of God or give him glory when the effects of his furic drive them like a whirle-winde Surely none care then must be that this sting and strength of the Rod be destroyed if ever a soule be fitted for that great exercise under
not cleared How should crosse or blood or death these dead things work the fall or death of sin in my flesh and spirit The last position will come home to this There is a living spirit purchased given and annexed unto all these saving works of Christ which applies the vertue of his death sufferings and resurrection to produce sutable and due effects upon mans soule This this is that active principle that sets Christ death on work to kill sin that brings men to a fellowship of his sufferings and makes them conformable to his death The vast difference between blood and blood death and death together with the ground of it is fully declared by the Apostle in comparing the legall sacrifices with Christs one perfect offering Heb. 9.9.13 14. Alas the blood of Buls and Goats could but at best sanctifie to the purifying of the flesh it could never perfect concerning the conscience but the blood of Christ purgeth consciences from dead works to serve the living God which is the same with killing sin within us and freeing our hearts from the bendage of corruption to that glorious liberty in serving God But what makes the difference that so worthlesse this to excell for purging sin The same Text will satisfie It was the blood of him who through the eternall Spirit offered himselfe without spot or fault to God wherein these excellencies are observable 1. It was a pure blood without any poysonous tincture of sin by participation therefore a remedy fitted against it such is no blood of creatures besides but all either by inheritance or participation defiled 2. It was a powerfull spirited blood for that eternall Spirit by which he offered himselfe works in it and by it to purge consciences from Spirituall death of sin but the other to a weak spiritlesse blood therefore altogether uselesse for these high effects No sope nor nitre no fire nor blood materiall can work out sin no spirit in these only that Fullers sope Mal. 3.2 and that Refiners fire and that Sacrificers blood can purge from sins powerfull pollutions into which the eternall Spirit gives influence and whereby it works sins perpetuall destruction It is not obscure that our Lord upon leaving the world designes his Spirit in his own place to put his Church in remembrance of what he hath told them to shew them the things of Christ in the power of them and to bring home the spirituall energie and force of all his satisfaction death and resurrection to their soules however therefore the death of Christ be the plague of sin when wee come to feel the vertue of this death we must by the Spirit mortifie the deeds of our flesh Rom. 8.13 by yeelding to that Spirits effectuall application of this killing power to our indwelling corruptions It is observable in those former conjunctions mention'd We are buried with him and risen with him i. e. we have in our selves the inseparable effects of his death and resurrection a death to sin and life above it Something els is added for perfecting the effects in us Col. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even through the faith of the Operation of God Faith draws on our parts but Gods powerfull Spirit works upon the other killing sin by his death and quickning by his resurrection hereby onely becomes his bloud so victorious over sin So that now from all these considerations put together Christ acknowledged the Adam or principle of propagation his death the special remedy intended against sin having a soveraigne contrariety to quell it having actually given the deaths-blow to it upon the Crosse which the Spirit at this day puts in force upon every united member we may clearly conceive the powerfull vertue of this means against the life of sin in the flesh and withall not onely a reasonable possibilitie but an ordained necessitie upon Christs part of giving out its force for the thorough subduing and utter abolishing sinne in his seed yet a question is behind But how should we draw this mortifying virtue from Christ upon our own flesh so as to feele the effect in the dying of our corruptions The second part must answer this 2. It is now needfull having seen the waters at the gate of Bethlem and known that soveraigne sin-killing vertue in the death of Christ to consider the way of getting of it through all difficulties and of having the actuall experience of it upon our own hearts and in short the way that we must take is but one even that singular way of faith wherein this saving issue may be expected Nothing can be clearer than this in the revelation of God that every vertue is drawne out of Christ by beleeving It is true Christs death and buriall kills and burieth us to sin in the mystery as conjoyned with him but yet this is not done Col. 2.12 but by the Faith of the operation of God this actually instates us into all the priviledges of Christ It is the Apostles profession of himselfe in communion with the head Gal. 2.20 I am câ—ucified with Christ Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God Death and life he confesseth he hath issuing from Christ and sutable to him death to the law and sin as well as life to God but how are these drawne out Onely by beleeving for he dyed as we 'l as lived by the faith of the Son of God So that it is questionlesse That by faith the vertues of Christ are brought into the soule all the difficulty is of the way and manner how faith should obtaine them from him whereunto I shall labour to give satisfaction in these following determinations In generall I shall premise that all the operative force of Faith in this as in other parts of salvation is onely instrumentall serving a superior Agent and effectuall onely in his hand The mighty Spirit of God hath created and fitted this in our hearts to sute with his gracious dispensation that by it the whole good-pleasure and free purpose of God to life might be accomplished in us he onely working himselfe all acts of grace upon us and this serving his hand working nothing els being meet to joyne with grace untill he finish the whole mind of God in us This instrumentall vertue is frequently averred in subordination to that power that useth it As by grace ye are saved through faith Ephes 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and againe Ye are kept by the power of God through faith unto salvation Gods power and grace is the Saviour Faith but the instrument whereby he brings salvation to us and that too is properly its instrumentall consideration 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in his hand and not ours for it is our grace given and worke acted but his instrument onely in us Now this faith serveth that
Spirit to bring in the severall vertues of Christ for perfecting our salvation in these speciall wayes 1. In answering the Spirit to his worke of union for as that from Christ takes hold of us so faith in us moved by the Spirit takes hold of him whereby the soule is actually united to him and by this union made partaker of all saving vertue in him therfore of the power of his death Rom. 11.20 Hence it is said that we are ingrafted into Christ by faith and no lesse that Christ dwels in our be arts by faith Ephes 3.17 Now the work whereunto faith moves us in this matter is to yeeld to the Spirits offer and to close with Christ as members whom he reveales as sent of God to be our head and so with him to become one Christ mysticall thus our minds by faith are moved to close with him by apprehending knowing and acknowledging him to be our head our wills by choosing him and yeelding to him as head and our hearts by faith also cleaving to him as head in loving fearing and delighting in him thus by consent of faith are we brought to union with Christ and thereby to communion in all his fulnesse whence we draw from his death that fruit which his death doth yeeld and from his resurrection that good which it carrieth for us and in a word from him thus we have grace for grace as the graft sucks out the juice and fatnesse of the good Olive 2. In answering to the Spirits worke of revelation faith is serviceable which faith doth and indeed onely can doe by making evident and reall to the soule what the Spirit by the word reveals Now indeed the greatest works of the Gospel on mens hearts are effected by revelation the Gospels light hath a mighty influence upon all saving effects Nothing of grace is wrought in a soule but by light this works life and all to men To the present case the Spirit reveales Jesus Christ the compleat salvation to his people his death the plague of their sin his resurrection the cause of their life to God and therefore a necessity of dying and living with him this revelation being made evident reall by faith unto a soule becomes not a Platonicall Idea or vaine speculation but an over-powering truth working it selfe into the heart and moulding it into its owne likenesse of death or life The power of such revelation is eminently averred by a mighty Apostle that was once a bitter enemy to the Gospel yet thus he speaketh Gal. 1.15 When it pleased God to reveale his Sonue in me immediately I conferred not with flesh and bloud It was so powerfull being evidenced by faith that it presently takes him from all carnall considerations knits him so fast to Christ that flesh bloud can never take him off somewhat like that fiery charret that separated Elijah from Elisha and took him unto God indeed such fire there is as well as light in these revelations realized by faith And that this is faiths serviceable worke to the Spirit so to evidence is cleare enough when it is styled the Evidence of things not seen Heb. 11.1 faith will convince when no light els can move The Spirit of revelation therefore meeting with faith Eph. 1.17.19 leaves great and mighty works upon that soule no lesse than the might of the power of God revealed to them can effect Such is that in the present instance when the Spirit revealing and faith evidencing the death of Christ to be sinnes destruction the soule is hereby lest dead unto sin Let faith therefore worke upon this revelation to evidence it that the minde may discerne it and heart rest upon it the life of sin will surely fall as the hearts of Israel at the sight of Goliah or as the man dyes at the piercing of the Cockatrices eye 3. Faith serves the Spirit to bring in the vertnes of Christ upon the soule in answering its application and direction concerning this matter by receiving one and obeying the other which being fitted for this instrument none but faith can answer It hath been declared before that the maine worke of bringing christ and his excellencies into the soule is upon the hand of Gods mighty Spirit This unites to him and reveales the force of him and by its spirituall energie gives or applies him intirely for life and every piece of him for the severall effects of grace with command so to receive him and expect the revealed force or vertue from him Now nothing but faith can sute the answer this onely receives what the Spirit gives and obeyes what the Spirit commands and so doing makes the soule have actuall experience of all that good of Christ ministred by his Spirit So that the obedientiall act of faith in receiving Christ as he is given in eying of him and depending on him as the onely salvation of his people is the onely way of faith to draw salvation from him So the like work of faith upon his death to evidence it the onely baine of sin in our flesh so to receive it in mind and will and heart and rest on it onely for this effect is the way to find the desired issue even the death of sin in our flesh To them therfore who are puzzeld with that question How faith should draw vertue out of Christ or his death I should onely reply premising that union with him and evidence of him forespoken it is by an obedientiall receiving the truth of him and resting on it to be made good by the Spirit of promise upon which reception all the benefits of person death and life are conferred by the arme of God upon that soule If God send this word to Naaman 2 Kings 5.10 Goe wash in Jordan seven times and be cleane though the water in it selfe had no more vertue to heale his leprosiâ— than anothers yet upon his obedience He that commanded did effect it Or a little more neer the case God commands Moses when the people were bitten with the fiery Serpents Num. 21.8 9. to make a brazen Serpent and set it upon a Pole with expresse word that if any bitten should look up unto it he should be healed and live If any now shall aske how did their looking to the brasse draw vertue for their recovery No satisfaction can be given but this their obedience being therein testified God fell not short of his word he healed while they were looking Our Lord himselfe applieth this to our present case Joh 3 14 15. As Moses lift up the Serpent in the Wildernesse so must the Son of Man be lifted up that whosoever beleeveth in him should not perish but have everlasting life As eying the brazen Serpent healed the fiery bite so looking upon Christ lifted up crucified and dying heales the poysonous bite of that old Serpent and the sting of sin that the soule shall not perish by it but live Some difference there is
here in the objects for power indeed is in Christ to kill up fin no vertue in the brasse it selfe to heale the Serpents bite but the acts are of the saâ—e force for looking there and beleeving here were both Gods ordinance to the obedience whereof the effect is made sure by God himselfe so is all the glory of Christ made over to the obedience of faith the very receiving of him given and the looking on him and resting in him for the effecting of all grace in us The prerogative and nature of Sons is assured upon this beleeving Ioh. 1.12 As many as received him to them he gave power or priviledge to become the Sons of God Onely in this obedientiall receiving of him by faith wee must consider these Rules 1. To look unto him with a single eye of faith as he is revealed the onely salvation of his Church and his death the onely plague of sin so must faith onely eye him for salvation and his death to kill sin by it No other looking but the brazen Serpent onely could prevent death Consideration of wayes humbling soule with fasting circumspection and watchfulnesse are a good way of diet for removing sins strength and recovering the health of God but diet may not be used for medicine that which onely can kill sin in us is the death of Christ unto this onely must we look for our cure and no other way And this one eye hath like force with that of the Spouse Caâ—t 4.9 to ravish the heart of Christ and pull any vertue that is in him for the helpe of the poore soule sin dies while it looks to the death of Christ onely expecting the likenesse of it or the sutable effect thereof to be produced in the soule 2. It must be a full eye of Faith also that receiveth this vertue from Christ that is Faith gathering it's full force turning all the thoughts of the minde all the purposes and resolutions of the will and all the affections of the heart to close with Christ in his dying and to draw vertue thence conformable thereunto even death to sin such an ey when all the spirits in the soul give their joynt influence unto it must needs have a piercing sight such as Christ must and will yeeld unto with such a full Spirit of Faith came that woman to touch the hem of Christs garment and sutably drew vertue out of him for stopping the issue of blood Neither was it properly her drawing against the knowledge and will of Christ Mat. 9.21 that did this but his free giving out vertue from himself unto that full Faith which made her say If I may but touch his garment I shall be whole 3. It must be a fast ned waiting eye of Faith unto which this grace is vouch safed unset led wandring eyes now off now on draw little knowledge or any good else from their objects the fixed look is that which turneth Christ unto it believing to the end will certainly make the effect to come Such a fixed eare and eye of Faith had that poore Criple that attended on Paul so intâ—ntively and firmly that he drew back the Apostles eyes stedfastly upon him Act. 14.9 10. who perceiving he had Faith to be healed that is Faith every way proportioned to receive an healing said with a loud voyce Stand upright on thy feet and he leaped and walked single full and constant believing cannot go off from Christ empty but while men are so beholding him in death or life they shall be changed into the same Image from glory to glory from one step of excellency to another in sinnes ruine and graces reviving by the Lord the Spirit Faith only looks and the Lord-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
Mediation he might bring downe all from the highest God to the lowest creature Now put what you will into the hand and power of a Mediator it must turne to good unto them for whom he hath undertaken this Mediation His hand intends nothing els but help to the weaker part for whom he mediates as it obtaines nothing but grace from the mighty God to whom he ministers for them Take we this instance Nothing could be more contrary and hurtfull to Man a sinner than the Law that found him guiltie and accordingly cursed him to death Gal. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet this ordained in the hand of a Mediator though but an Earthly one must be revealed with Evangelicall purposes the hand or Ministry of a Mediator must needs be gracious how much more the hand of that heavenly Mediator wherein is power and grace it selfe more than commonly ministeriall can and will turne all within its reach scourgings themselves to the comfort of Gods chastened ones Now nothing clearer than this that the rod as well as Covenant is in his hand therefore over-ruled and tempered by him for the afflicteds comfort He commands the spirit of the rod and he takes out the sting of it Ravish him with the piercings of the single eye of faith and you are sure of him your Mediator and he sure so to order afflictions for good that they shall not presse you out of your working frame Two speciall mediating helpes are observable 1. The Mediator steps in between wrath and us to interdict that no fury nor effects of it can issue from God upon the people of Mediation he suffers nothing but love to proceed toward them and if that love bring the rod to try or purge he yet againe interposeth either to hold off the smart or to allay it that it shall not distract no affliction comes but he sweetens and meekens it The rage of man could not aggravate a torment more Dan. 3.19 26 27. than that proud Monarch did in his seven times over-heated fornace for those three valiant Confessors of the true God yet throwne in and comming out the smell of fire was not upon them nor a finge upon their cloaths How came this to passe There was a fourth went in with them and stood betwixt them and harme the Son of God whose hand master'd and cool'd the fire The Mediator sweetens the Crosse 2. The Mediator as he steps in against the rod so for us as to allay the bitternes of that so to strengthen our weaknesse for bearing the remaining smart It is marvellous that a creature should doe and suffer that so triumphingly which the Apostle professeth of himselfe Phil. 4.11 12 13. I have learned in what ever state I am therewith to be content He was able contentedly to goe on in his worke under the hardest condition not content onely with a little but whether he have any thing or nothing it is all one with him he hath sufficiency within him He can be abashed and be hungry and suffer need and nothing turnes him out of his biasse to the worke of God How comes he to be so unshaken He tells us I can doe all things thorough Christ that strengtheneth me It was the Mediator that supported putting his own neck into the yoke his own shoulder to the burden that it might not over-charge this poore soule Let us eye him and overcome him by looking in faith to him as Mediator he cannot deny but he will doe for us likewise With a carefull eye to these directions we may reach the marke that is set before us even in the midst of roaring Seas tumultuous pressures scorching fires and heart-breaking burdens to give glory unto God our blessing shall not then be far behind the fruit of righteousnesse and peace with abundant following consolations SECT XII Consolations issuing from the precedent Truth AS the Consolations of Christ are sweet and many in varietie of conditions so in none more sweet and abundant than in the state of sufferings the abundance of these brings forth plentie of them It is worth our view to see what store of them the disposition of the rod with its appendents in the present truth sends forth to Gods afflicted It will be very injurious to hide them from the exercised wrastlers under Gods rod seeing he hath ordained them for such though perhaps they may receive a pinch upon the thigh that makes them halt yet they shall not goe away without a blessing Though God whip them yet will he blesse them Every word in the Text speaks comfort unto these and no man may take it from them 1. The hand of love that chastens as a Father cheers up the soules labouring in the furnace Faint not poore heart when thou art rebuked my dear my darling the child of my delights art thou Jer. 31 20. I remember thee when I speake against thee every stroke goes to my heart my bowells are troubled for thee and I will surely have mercy on thee I delight not to afflict but now it is needfull because I love I chasten you and chasten that I may save you Rev. 3.19 better chastened than condemned Let not sorrow over-lay your hearts God-love cannot afflict his seed for evill 2. The rod it selfe that smites them speaks nothing but good unto them scare not thou tossed and afflicted soule Psal 23.4 behold I will comfort thee although I smart and wound the flesh yet it is but to heale the Spirit my commission is to awaken not to stun thee to kill thy sin not to hurt thy soule to refine and not consume thee to take away thy drosse and make thy gold more glorious Lift up thy head I am from God on thy side to save not to destroy Love hath sent me to check sin and spur on grace to turne thee out of the wayes of death and keep thee in the paths of life Had not I come how many lusts would have preyed upon thee How many deaths might have devoured thee How would hell have striven to swallow thee I am Gods Scepter to over-power thee as well as his rod to discipline and guide thee to heaven Be not disconsolate 3. The work it selfe though hard and irkesome in the very fires yet yeelds sweet comforting suggestions to the chastened and exercised soule Three grounds of consolation at least may hence be presented to incourage the afflicted heart 1. There is life above affliction when the rod hinders not from motion unto God Miserable he that can neither set hand to worke nor feet to walk in the valley of trouble but blessed whose heart is not falne nor turn'd aside from the work of God amidst all blusters Happy Job that could give glory by beleeving unto God Job 13.15 though he should kill him 2. There is strength of grace in that soule which can so master the rod as not to be disquieted by it from its appointed worke As it
note and what the issue Hee wakened and opened mine eare and I was not rebellious neither turned away back blessed Rod that keepes from sleep in sin the more blessed the oftner it comes It wakes the soule nay more it wakens sin death and sin get more strength the more one sleeps in them and still are weakened when the soule awakes and is in lightened affliction wears out the flesh and so consumes the sin that lives in it 2 Cor. 4.16 when ordered by that sin-killing spirit no wrath but love in this sin should decay with flesh that spirit and grace may thrive Yea farther every Rod is a barr against sin and every affliction a thorn-hedge Hos 2.6 to keep us in from roving after our inchanting lovers our lusts that bewitch us unto hell who would not suffer any thing to avoyd these Charmes Well trouble not my soule with this my God whip mee every houre of the day if every time thou wilt quip out sin I will kisse that Rod every time it comes that awakes my soule and weakens my sin and barres against perdition 2. The frequent and daily purging of the soule cleannesse of spirit is a sweet frame most like to God Blackmoores children of the Aethiopians in the spirituall notion are most unlike God and most distastefull to him cleannesse I say not only privative from sin which is toucht in the former but positive noting an absolute purity of spirit unto which God provokes his own by his counsels drawes them by his promises and drives them by his rods The blewnesse of the wound cleanseth away evill Prov. 20.30 and stripes the inward parts of the belly outward smart may be and usually is inward health to Gods owne chastened By sadnesse of countenance the heart is made better that is the Rod that makes sad betters the spirit by the over-powering hand of grace that chastens with it such cleannesse found David restored to his soule by the Rod after his defilement with Vriahs blood and Bathshebas pollution Peace then foolish flesh grumble not against often chastenings did not God love thee he would never take such pains with thee away away repinings My God scourge and purge purge and scourge me as often as thou wilt cleanse me throughly though thou afflict me hourely Let mee be clean though a man of sorrowes all my dayes then I shall know thou lovest me 3. The frequent and daily triall of our graces know we what this is we shall not construe hatred in often chastenings There is something in this that one Apostle tels us 1 Pet. 1.7 The triall of your Faith is much more precious than gold that perisheth though it be tried with fire and another Jam. 1.2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Count it all joy when yee fall into divers temptations variety and so frequency of afflictions with him is a joyous thing but why so Knowing that the triall of your Faith worketh patience c. The word in both is the same and notes an excellent effect upon grace by the trying and discerning power in afflictions commanded on them Faith loseth nothing by the Furnace or fiery triall but gaineth rather and becomes more precious Faith of proofe Grace of proofe no violence can pierce or spoil it And as grace is better then gold that perisheth so tried grace proved faith more pretious then the tried gold and seven times refined in the fire and the more tried still the more glorious These advantages grace alwayes get by trialls more lustre more purity and more perfection to beautifie inrich and perfect soules Heare what one sayes It is unto praise and honour and glory with respect to God and heare the other It makes us perfect intire and wanting nothing Now who would not be whipt every day out of wants and scourged every moment into integrity and perfection Nay who would not be beaten every morning to praise and honour and glory with God If this be the worst of frequent chastenings give glory to God poore Christian and comfort thy self he doth not hate but mightily love in this My soule choose this portion and beg it from heaven Try and refine and perfect thy graces in me O my God and scourge and teare and waste my flesh as pleaseth thee This is the drosse and that the gold most precious SECT XIV Other Cases answered 3. YEt more hardly against comfort under the Rod Case 3. it is urged by other poore soules Alas it perplexeth not me for the greatnesse or multitude of my afflictions saith another my burthen is I cannot exercise I cannot work under them I am so tossed I can do nothing either about heart or God or Rod I can neither pray nor beare nor consider how shall I be comforted when all the good of chastning is intail'd upon exercise and my hands and knees are so feeble that I can do nothing But is it so indeed Answ that such amazement is falne on thee by the Rod that thou canst do nothing What not pray nor look unto God that smites thee In good earnest thou must be chid for this is utterly a fault There is support and not confusion in the Rod awakening not astonishing and doest thou draw this and not that to thine own undoing and Gods dishonour Surely this is thy shame to eye only the stunning bitternesse and utterly neglect the reviving sweetnesse of the Rod. Yet not to trample upon this dejected soule whose burthen as well as sin this condition is and therefore makes he this complaint and refuseth to be comforted I shall adde but two words of incouragement and advise to remove the difficulty of this Case which keeps off the soule from comfort in affliction 1. Be not yet dismayed poore soule there is hope concerning this thing though but little action yet appearing it may be the divine Wisdome would abase thy pride and make thee see thy selfe how low thou art and therefore hath struck and left thee for a moment without strength this is his goodnesse sometimes Iob 2.13 and his way to save men thus Job sate seven dayes dumb before his friends in ashes his griefe tooke away his speech Yet againe consider thy self-condemning is one piece of work thy teares and sorrowes for thy deadnesse another Jerem. 31.18 sutable for thy condition and pleasing unto God though thou canst not compasse all the work yet it is some comfort to move a little yet further God will give in reviving from his holinesse to thy dejected spirit and set thee upon thy feet and lift up thy hands to work Isa 57.15 and through him yet shalt thou labour abundantly and thy labour shall not be in vain 2. Be advised also to take that course which may strengthen heart and hands to the desired exercise eye therefore not only the grief but the comfort of the Rod not only it's dejecting but it 's supporting vertue
not only the wounding smart but the healing sweet that still accompanies This will be a cordiall consideration against fainting 〈◊〉 27.5 Adde to this the greatest care of laying hold on Gods strength so shalt thou make and keep peace with him in all estates and nothing shall offend thee Christ is that strength of God given out to poore believers what can they not do in the worst condition through Christ that strengtheneth them In short strive against feares of future evills as well as smart of present cheer up thy heart and stirre up thy selfe to worke together with Christ in striving thou wilt finde greater influence of life from heaven This is thy duty in a carefull performance whereof thou wilt finde the surest cure of feares and answer to thy doubts but to this I must speak in the speciall use of chastenings which the Apostle makes hereafter 4. Case 4. Yet another stop is put in to keep out comfort from the afflicted soule It is the sad complaint of some from the sense of fruitlesnesse under the Rod Alas why should I be comforted in my sorrows when no good comes of all my sufferings I am scourged every day but never the better If the end of Gods chastenings be sharing in his holinesse or the fruit of righteousnesse I am a stranger unto God and these therefore may I conclude vengeance hath seised on me from my Judge not chastening from a father for I am unholy and unrighteous still in the midst of the fires barren and vile under all the prunings of God Poor soule Answ more to be pitied because so severe against thy selfe But is it all true that thou hast said and are there no issues of good from the Rod upon thy heart Give me leave a little to search and try what answer thy spirit in truth can make to some queries Tell mee deare Christian after all thy scourgings how are thy thoughts concerning God and Christ and sin and selfe Truly I think my self the vilest of creatures I have cause to do so even as loathsome as the Devils and sin I judge to be worse then death and hell it selfe and God I know to be that High and holy One O that I were like him and Christ I confesse the only way to God O that I could reach him and by him move unto the Father Now pray tell mee are not these right thoughts Hath not the time been that thou hast had harder thoughts of God and better of thy self harsh of Christ and pleasant concerning sin Hast not thou called sometimes sweet bitter and bitter sweet Is not this the rectitude or righteousnesse of God stampt upon thy minde Is not this a degree of sharing in his holinesse Tell mee then how is thy heart how stands thy affections what doest thou hate what doest thou love what doest thou feare and what doest thou desire where is thy delight Speake Christian and canst thou say otherwise than thus surely I would love God desire after him and delight in him I would feare to grieve I would hate sin and abhor my selfe for ever And is not this rectitude in thy affections and hath not the Rod turned thy heart more this way Nay once again tell me O thou afflicted which way is thy face whither bendest thou in wayes and walkings Is not God thy mark yea I would hit that and reach him if I could but alas I do not I cannot it 's but little it 's but little that my heart or wayes are turned to God-ward Yet a little is worth as much as life shall wee deny any because we have not all Doe not so poore soule lest thou wrong God in denying his grace acknowledge this and kisse the rod so will greater grace appeare But suppose the fruit were so little as scarcely visible yet there is hope by exercise waiting and blessing from heaven the dry rod may blossome and bring forth abundantly kill not thy selfe with faithles doubts with those wretched ones that say there is no hope and therefore conclude no farther labour is here usefull no no there is yet hope in the latter end the splitting of an oake by storme may spread the life of it into new sprouts in stead of killing it beleeve beleeve and be established abide in Christ close and yee shall bring forth much fruit to your fathers glory Cast not then away your comfort 5. Yet once more the shaking soule replies and will not be cheered Case 5. Alas grant this some small sparkes of righteousnesse may have a little kindling yet there is no warmth or influence in them if it were righteousnesse indeed it would bring peace but I am sure I have no peace I see frownes in Gods face but no smiles I find troubles within but no ease heart-akings no heart-revivings Were they chastenings of God they would bring peace but they are judgements they are vengeance therefore have I nought but trouble I confesse this case will prove hardest to satisfie Answ not from the weight of reason but from the disposition of the creature that feels nothing but disquietnesse in the flesh and therefore concludes nothing but wrath in its affliction reason will not satisfie sense and sense onely undertakes here to judge of peace no more peace will it grant but what it feels though to the spirit God speake never so much yet to quiet this heart too a little if it will but heare I shall present these considerations to be digested weighed with the case 1. Righteousnesse is the surer and the clearer fruit of chastening bearing witnes of the love of God in it Conscientia bona iniquicta Bernard though peace may seeme the sweeter and yet a conscience may be pure and troubled flight from sin pursuit of holines shall testifie Gods grace in every rod though the powers of hell may rack the soule to torture Psal 119.67.71 keeping word and learning Gods statutes is Davids evidence of the good of his affliction peace is not mention'd If righteousnesse appeare be comforted though peace be not come 2. Though peace be inseparably united unto righteousnesse and given of God together yet are they not alwayes coaetaneous in their existence upon the heart The sprouting out of both is reserved for the afterward of the affliction in the very text and indeed though sometimes they may rise together yet many times long after righteousnesse doth peace appeare in the soule It seemes to be so in that holy man of God who in the height of holy affections wanted the light of Gods countenance and therein peace yet thus he bespeaks himselfe Psal 42.5.11 Why art thou cast downe O my soule and why art thou disquieted within me hope thou in God for I shall yet praise him for the help of his countenance who is the health of my countenance and my God His face or presence is salvation and that the health and chearefulnesse of mine all my peace
outward affliction on the Church a seeming eclipse of Gods countenance Hos 5 13. Jer. 8.22 It is said to be sick and the health of it out gone up nor recovered This state of health then must needs be very sweet therefore evey desirable unto which the rod by its comforting and reforming influence being duely received doth very much advantage The view of the severall healing vertues in the duties urged will clear this and more forcibly presse to a due and conscionable observance of them which shall now be laboured 1. The healing vertue of true comfort soveraigne over all sicknesse lamenesse or halting of spirit to God-ward caused either by sinfull obstructions or dangerous stumblings will be evident in these speciall saving properties of it 1. The closing or uniting vertue of it in case of any breach or separation made by obstructive sin between the soul and Christ its life oyl and balme are therefore sweet expressions of comfort they close the breaches of the flesh and so heal no lesse the consolations of God These reviving influences arising from God do both give forth God unto the soul and draw the spirit back again to God Christs name that is his sweetnesse are comforts manifested is as ointment powred forth Cant. 1.8 which is attractive upon the sense of standers by therefore the virgins love him pure souls separate from uncleannesse by love cleave to him and are closed with him O that broken and afflicted hearts who refuse comfort would but consider every touch of comfort is a close of the soul with Christ they would catch for this that they might close with him 2. There is a gladding influence from this comfort it chears the spirit and makes life lightsome and pleasant this is health grief makes the heart sick but joy restores it The healing medicine of Christ his comfort is therefore stiled the oyl of gladnesse it makes glad the heavie spirit Psal 35.7 and by chearing heals the sad distempers of it no cure to be hoped for him whose spirit is overwhelmed and will take no gladding cordiall Consider thou sad heart not comforted joy revives and grief must kill take heed of self-destroying by rejecting gladnesse that will heal 3. There is an heart inlarging vertue in this comfort of Christ and the more open the heart is to God the more saving health there Oblessed healthy soul where all influences of Christs Spirit have roome and passage to diffuse themselves through the man he must needs be well Grief draws up the heart like a purse and shortens the spirit therefore it must make sick but Comfort opens it wide and gives God full scope Life may expatiate here and delight it self this is health indeed O that the contracted heart that cries out of its straitnesse unto God would think to be comforted is to be inlarged every drop of this oyl opens the heart and gives way to the Spirit of Christ to run to and fro freely this is the savingly healthfull man Psal 27.4.5 Psal 119.32 No man more hunting after comfort then David and none more inlarged to God then he he cals for this and for that also De we the same 4. There is a soul-quickning power in these consolations joy inlivens and makes man active not onely to live but to be lively this is health This very sight of comfort made the Spouse run to her beloved and hasten him with her cries unto her Cant. 1.4 and 8.14 Draw and we will run is her expression and Haste my beloved is her call The active soul for God must needs be healthfull sad heart lie not still complaining thou art dead and dull it is thy sicknesse drink in the consolations of Christ these will restore and quicken why refusest thou to be comforted The God of comfort by the Son of comfort Isa 57.18 through the Spirit of comfort out of the promise of comfort supplies all this to his lame and halt because he will have their healing not their perishing and perpetuates them hereby in a good state of health that it may abide with them for ever Weigh thia inducement to obedience SECT XI The healing vertue of the second duty 2. THe force of healing in the second duty which is equally pressed with the former that we may no lesse urge it from this motive is there considerable The duty is rectifying wayes or reformation which God urgeth from his Rod not to hurt but to heal God would certainly have healing of soules rather then festering or destroying therefore his counsell is to make streight paths that we may be healed rather then subverted The healing vertue then in this duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.10 would be discovered to incourage more earnestly to lay hold upon it and this will appeare in the effects of this rectifying our paths or of reformation if it be that thorow righting of the soule as is intended by it these are a three-fold rectitude left upon the man 1. Recta disposit to partâ—â—m A right disposition of the parts considerable in this living creature which is the new creature or Christian now exercised under Gods Rod. As it is in man or any other living creature it is not well unlesse soule and body have a fit harmonicall union and consent nerver can health be expected there where life was never well seated so unlesse there be a right cementing as I may call it or disposition of the soule with Christ the fundamentall life of it it cannot live and therefore not live well or be in health These conditions are requisite hereunto 1. Mons sana in corpore sano That the parts so disposed for union between themselves be true the truth of Christ to the truth of men to phansie or make an imaginary Christ to be coupled with man or an imaginary man to be united to Christ is but to erre not to rectifie A monstrous imperfect or a crasie body joyned with the most excellent soule can never make an healthy man both true and sound make the man found indeed In this businesse wary we must be not to mistake Christ in respect of our selves Joâ—h 25.1 2. nor our selves in respect to Christ He the true Vine and we the true branches are like to make a noble plant to God Heart to heart spirit to spirit must be suted 2. That the disposition of these each to other be reall imaginary unions are as uselesse here as imaginary parts a reall habitude or respect of each other must be here health is not in imagination but reall fruition 3. That this disposition be immediate between Christ and the soule without any intervening sodering Christ for the soule and the soule for Christ without other mediating causes These may prove obstructions and dest oy our life in Christ not save it 4. That this placing of these parts be orderly Christ in Supremacy the soule in subordination That body is not well whose members are
A DRY ROD BLOOMING AND FRVIT-BEARING OR A Treatise of the Pain Gain and Vse of Chastenings Preached partly in severall Sermons but now compiled more orderly and fully for the direction and support of all Gods Chastened that suffer either in CHRIST or for CHRIST in these dayes By G. Hughes B. D. Pastor of the Church in PLYMOVTH Legi apud quendam sapientem Non est vir fortis cui non crescit animus ni ipsa rerum difficultate ego autem dico Fideli homini magis inter flagella fidendum Bern. Epist 256. Ad. D. P. Eng. It is good for a man that he bear the yoke in his youth Lam. 3 27 My yoke is easie and my burden is light Mat. 11.30 London Printed by T. Paine for John Rothwell at the Sun in Pauls Church-yard 1644. TO THE RIGHT VVORSHIPFVLL the Major Recorder and Aldermen of the Town of Plymouth with all that love the Lord I sus in sincerity even unto deepest sufferings in that place Honored and Beloved GOds Furnace of affliction and refining Fire hath beene visibly set up among you as in other parts of this distressed Island the furnace hath beene as hot and the flame as great as in any of Gods work-houses in the land Me thinks pity should be shewed to you so deepely afflicted and tossed with tempest by your friends Your enemies and the Churches oppressers wil not spare to add to your afflictions persecuting you as evill doers and charging you with Disloialty a Crime more bitter than your sufferings were the charge but just unjust aspersions will turne to greater honour at the last therfore may be present comforts I pray both for my selfe and you the abhorring of that Sinne next to Rebellion against the Lord of Glory I trust we shall strive equally against it be approved before the Reproacher in the latter end But why disloyall if I may a little reason because obedient to the lawfull commands of the true fundamentall power ordained by God over us such obedience cannot be Treason unlesse that power bee Traiterous and before this Age it was never known that a true Parliament was a subject capable of the crime of Treason and truer than this rais'd according to the fundamental constitutions of this Kingdome never was any let the enemy himselfe be Judge In this case it is safer to be accounted a Traitor for obedience to such a power then to bee one indeede by resistance of it To the accusers returne The Mystery of Iniquity as it covers sinne in poysoning so it hides the cause in persecuting It pretends Christ when it would convey into the Soule the very Hell of Antichrist and it cries out Faction Treason when it would murther outright Christ in his Members And this devise is too well knowne now than that Gods chosen should bee deluded by it wish them againe to leave calling Traitors and waite for the Chronicle in the next Generation which will more truely tell the generations to come who have beene indeede Traitors in this Age And tell them once more it little concerns the Saints in this matter to be indged in mans day or of mans judgement Gods day and judgement are hasting on unto which alone doe we appeale There shall they answer Christ and us and untill then wee will patiently beare and wait for sentence from our Iudge Your great suffering in the eyes of others both God and Men will finde I hope better acceptance and draw sweeter expressions for returne God hath not hid his face from you in yours deepest darknesse in the flame he hath kept your Bush from burning and in the furnace your selves and substance yet from consuming All that I pray for you is ye may not be found unthankful nor unfruitful but that ye may tread in the steps of Gods bosom-sonne to learne obedience by all that ye have suffered and returne unto the Lord according to mercies received For your helpe in this course I am bold to present this worke to your eyes and hearts to be seene and studied My first conceptions of it I confesse were occasioned by my owne afflictions for my owne use which though bitter to the flesh I hoped to sweeten by the Spirit of these truths bound up in this Apostolicall advertisement to the Christian Hebrewes and I blesse God my hope did not altogether faile nice in this matter Afterwards my thoughts were inlarged to some Sermons upon this subiect with desire not to keepe close these reviving cordialls but to impart them in measure for the comfort of Gods afflicted The desire of some of these to have those words under their eyes which did but touch their eares hath prevailed with me to compose all in this Treatise now to make it of publike use Yet in sending it abroad my hearts desire is to give it a speciall direction unto you and my prayer to God that it may abundantly be profitable to your soules To the love and care wherof as I am ingaged by the more speciall bonds of Christ so if you may better prosper under chastenings by this first fruit of my labour on you it will be my full rejoycing I present this worke to you and the afflicted Church the rather at this season to bee both a remedy against present pressures and an Antidote against the malignity of future troubles in the flesh which the Holy Ghost seem's to bid us to expect in these last dayes of testifying against the Antichrist and his vassal creatures if we be the Saints of God he points at our time and all that space remaining to the harvest of Antichrist Revel 14.12 with that finger Here is the patience of the Saints Here and now trialls enough shall be raised to exercise the patience of Gods Saints but no cause to undervalue Saintship for this Blessed Saints in this time that store up patience that keepe the Commandements of God and the faith of Iesus The victory and Kingdome shall be theirs If any afflicted soule may by this Treatise be directed to its due exercise under the rod and help't on to the receiving of the desired fruit it is all I aime at that God may be glorified in it Vpon you dearely beloved and longed for J cast this seede with a great hope of a sweete returne of a treble fruit toward the rod toward your God toward your selves which I beseech the Father of mercies by the word of blessing to perfect you by your obedience to helpe on that we be not ashamed 1. Towards the rod I shall long and hope for your returne of patience in a sweete bearing of it that ye neither faint under it nor despise it of obedience in a due hearing of it that like the Bee yee may worke hony out of every netle and of diligence or watchfulnesse to be conformed to Gods Covenant for which the Rod pleads that it may be as the thorne at the Nightingales breast your constant Awakener unto God 2. Towards
may be the occasion of many strokes unto them patience will be needfull to overcome the bitternesse of their afflictions Faith is powerfull to make patience victorious and the future fruit of sufferings will incourage grace to hold out its course unwearied Now to fall close to the text and matter SECT II. The order parts and letter of the Text discovered THe spirit of Christ seemes to order this scripture by way of anticipation to silence some risings of flesh in these Christian Hebrewes which might easily appeare against this bearing worke in such returnes as this Ob. Obiection Alas what flesh and blood can indure those burdens unto which you would have us subject our selves doe you think there is no smart in them Sol. Solution The spirit here answereth yea sure God knowes that every chastening is smart and worketh griefe but is it not sweet too take this with that and then judge what cause ye have to withdraw from these sufferings In the Text then these generalls are observable 1. A proposition concerning the true state and issue of all Gods chastenings upon Christs members which is double 1. By way of concession granting that which the afflicted say concerning the evill of their sufferings True no chastening for the present is joyous but grievous 2. By way of correction yet to their misconceit as if nothing but bitternesse were in them therefore he adds neverthelesse c. v. 11. 2. An Inference of duty which is twofold 1. Of incouragement lift up the hands c. v. 12. 2. Of direction for rectifying waies and walking make streight c. and this urged by a double motive 1. Inconvenience of neglect the lame may be so perverted 2. Convenience or benefit of doing so the lame may be healed v. 13. The proposition of concession yeelds the paine that of correction gives the gaine and the inference brings home the use sharpest chastenings to the soule These three are the chiefe heads which I shall here treate of for the support of Gods afflicted As for the letter I shall open it in all as they fall into an orderly prosecution Here onely of so much as concernes the first proposition Three termes are here considerable The Subject that is chastening which for the notion is such a smart correction as a father would use to his child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it by what instrument soever and here notes the affliction or evill of what kinde soever that God is pleased to exercise his children withal even his smarting rod. 2 The Attribute two waies expressed 1. Negatively it is not joyous 2 Affirmatively but it is grievous In the letter it is given in genitives of the severall affections no chastening is of joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but grief that is matter of joy but of griefe sorrow not mirth is is the affection proper to this evill of affliction therefore full enough rendred in these adjectives not joyous but grievons Joâ—â—◠〈◊〉 videtur non est quasi tantum appirens esset onus Theophyl Aquin. intextu 3 The manner of attribution It seâ—meth to be so the words are not so positive as to say no chastening is joyous c. which hath made some to glosse irrationally the uncertainety of this Attribute as if it onely seemed to be grievous for present but indeede were not so This is not the minde of God as if he did mock his afflicted but hee grants really to them as much as they feele that the rod is truely grievous for the present therefore this seeming is of sense by which it is felt to be so not of uncertainety So that God speakes plainely in the letter to us and grants as much as flesh can say it feeles SECT III. The first conclusion and its explication HAving thus understood the letter remembring it to be a proposition of concession Let us now observe in it these particulars 1 Who grants this It is the spirit of God 2 What he grants It is that which the flesh of the Saints feeles that no chastening is joyous but grievous 3 What limitation he makes to this grant That hee surely puts in touching the time it is so but for the present 4 To whom he grants this It is to his chastened or afflicted children the result from all will be in this conclusion God himselfe accounts all the afflictions or chastenings of his people not light but heavie Cenclus 1. and allowes them not joy but griefe under their present pressures To take the full weight of this these foure things must bee more clearely opened 1. The condition judged no chastening is light but heavie 3. quiaâ—it or not good but evill 2 The affection allowed not joy but griefe 3 The Author or Judge of both it is the Lord by his spirit that grants this 4 The due limitation for the time or season It is so for the present To the 1. the condition here judged and the sentence passed on it The condition indged is clearely carried in that speech of the Spirit no chastening is matter of ioy therefore not good not light or easie but matter of grief therefore evill heavie and smart Two things must have some light here 1. The Subject whereof this is spoken 2. The Attribute or sentence given of it 1. The Subject here is Chastening one kind of the evills of paine and as will appeare the easiest of them all To conceive aright of it we shall distinguish to find it out and then discover it more fully The evils of pain in the Scripture dialect are threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 14 21. so many different titles we have of them 1. Some are called Judgments These for the matter of them may be of any sort of pain as all the rest either sword famine or pestilence but the form or speciall being of them is made up of the a Jer. 23.19 principle or rise of them which is the wrath of God b Isai 34.5 a Judge of the rule for the execution which is the curse of the Law and c Exod 9.16 of the end of their inflicting which is Gods Glory in the creatures ruine on whom they fall A Judge These are peculiar to the wicked onely 2. Others are called Chastenings as in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These also in their generall or materiall consideration may be any kind of affliction or painfull evill but in their speciall nature they are specified by the love of God a father the root of them e Heb. 12.6 Psal 89.30.34 by the promise of grace the rule of their execution and f Heb. 12.10 by the communication of holinesse for Gods glory to these afflicted the certain end whereunto they are intended These are proper onely to Gods children 3. The rest are called Trials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which agree with the two former in the materiall part the same evils upon state name and
life may be in all The end gives the name to these forasmuch as God intendeth and useth them as the Refiner his fire to try the silver to put a diffetence between drosse and metall to consume that and polish this g Revel 3.10 So by these afflictions God trieth spirits discovereth the refuse rotten vile and reprobate to separate them to shame and h 1 Pet. 4.12 the choice sound and approved souls to reserve them for honour These befall good and bad children and bastards whereby the one appeares drosse combustible matter and the other gold of eternall durance yet in fine to the children these prove chastenings but to the out-casts insufferable judgements Chastenings then are the subject wherewith we are to deale the nature and extent whereof are toucht in the text 1. The nature is in the name It is such a correction as God the Father in care for the profit of his owne children is pleased to inflict upon occasion of their slips or wandrings lest they should run into the condemnation of the world which though it be smart yet in comparison with the other is the sweetest rod. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in text The extent is in that universall note No chastening which imports both universality of kinds no kind of chastening neither bodily nor spirituall inward nor outward and of degrees also no chastening at all by the least twigge or the greatest rod from the Ague-shaking to the Fire-scorching or rack-terrifying none as good but evill all matter of griefe not of joy Thus is the subject stated 2. The Attribute here is the sentence given these are not matter of joy but of griefe In short if we can determine what is the due matter of a Christians joy and grief wee shall easily gather the Spirits mind in this The proper object or matter of joy to a man is some humane good in present possession so the speciall matter of griefe is some painfull burden or sense of evill in present Now then the present enjoying of the Christians good is the matter of his joy and sense of his peculiar evill is the subject of his grief Determine these and we have all we seek for 1. The Christians good primarily and in chiefe is God himselfe his favour and the light of his countenance immediatly is the chiefest portion that he pitcheth on Let David speak for all in this among the many searchers and suiters in the world for good crying all severall wayes i Psal 4.6.7 Who will shew us any good he lookes to heaven and sueth thus Lord lift thou up the light of thy countenance upon us This makes gladnesse of heart when it is soâ—n more then the richest harvest or fullest vintage Again the effects of this in the pledges of his favour the blessings of the right hand and of the left are as a secondary or derived good which are sometimes carried in that expression the light of Gods countenance the whole salvation of the Church is the content of that in their own confession k Psal 80.7.19 Cause thy face to shine and we shall be saved The fruition of all this is matter of joy 2. The Christians evill is the want of all the former the present apprehension of nothing but frownes from God and sense of all the effects of them in smarting troubles It is the saddest draught of an evill and calamitous condition to the Saints that the Spirit hath made to present God either l Psal 74.1 Psal 88.14 absent or far off or angry and displeased or hiding away his face inundations of evils must follow upon this If this be then the Christians good evill let us see what chastenings are according to this in Gods account the Spirit speaketh expresly they are not matter of joy that is not good in the present smart of them no light of Gods countenance no smiles of his face no sensible pledges of his favour are in the vineger gall while it is in drinking but it is said they are matter of griefe that is evill and burdensome frownes of Gods brow grimnesse of his face weight of his hand are onely seen and felt in the tokens of his displeasure the grinding pains that fall upon the creature are not these evill and heavie Thus God himselfe determines of these chastenings SECT IV. The Affection Authour and Limitation opened 2 ACcording to the judgement passed on the condition The affection allowed the Spirit sidy sutes the affection in the same breath denying one unsuteable allowing another proportion'd thereunto 1. In this state of evill there must bee no joy that cannot bee meet for a soule upon which God frownes two things at least are prohibited in this 1. Lightnesse of heart and pleasantnesse of spirit the secret ticklings of the soule which are fit to be in the day of good things all this inward joy of heart must not be now m Isai 16.10 gladnesse goeth away when plenty failes in harvest and joy when the vintage ceaseth Who can rejoyce in evill unlesse sinnes hardned slave 2. Lightnesse of carriage in laughing leaping singing and all cheerfull deportment this is sutable for a faire Sun-shine day but not for the day of darknesse no singing when God is chiding nor leaping when he is whipping nor laughing under the rod for thee Christian lest thou be taken to laugh at it See the Church declining such sinfull Invitations in the day of Gods revealed displeasure on her n Psal 137.1.2 By the Rivers of Babylon the place of our chastening we hung our harps upon the willows no harping here unlesse o Isa 16.11 harping bowels that make a dolefull tune nor could scornes or threats or any invitations drive us to mirth or singing Alas how should we sing the Lords song in the land of a stranger the land of our captivity and severe correction None of this therefore none of this lightnesse doth God allow in his chastening time 2. In this state of evill there must be griefe This is sutable to bee grieved when God is grieved and for the griefe we have laid upon him As much is here allowed as on the contrary was prohibited 1. Heavinesse of spirit within discovering that we are deeply affected with Gods frownes and chastenings The afflicted of the Lord have shewed us this in expressions as deep as their sense p Lam. 1.20 My bowels are troubled is one bowell trouble bowell-sounding bowell harping cannot but note deep impression of Gods If this be not enough hear another word q Lam. 2.11 My liver is powred upon the earth O poore soule the liver is the very blood of life that is made there and issueth thence and this liver-powring is nothing else but blood-dropping from within in sense of Gods displeasure as the teares did streame down from her eyes without this is heavinesse impressed 2. Heavinesse of carriage or outwardly expressed is under this affirmation and allowance
chastenings of the Lord This is an extreame of patience in excesse to hardnesse obstinacy overlooking slighting and contempt of Gods scourge And againe Faint not when thou art rebuked of him This is an extream in defect to fainting languishing and hopelesse drawing out of spirit under Gods rebuke Gods Soveraignty and power in chastening forbids the first and his grace and tendernesse in rebuking should heale the other Other positive notes of duty are also added for the chastened soule as Patience in feeling bearing and waiting for the blessing of the rod and Filiall subjection unto the Father of spirits by reverencing his power and submission unto his will in this matter but the consideration of these will fall in other places therefore no other duty shall be touched here but that which Gods allowance in the present truth discovered put 's into our hands when God smites or scourgeth griefe not joy is now our duty It is the match which God hath made betweene his chastening and our sorrow laughing and lightnesse at this season may argue dispising of the rod but yet to perswade smoothly to this duty the rubs in the way must bee removed 1. Objection Apostolicall practise and counsaile seeme to crosse this direction of their practise thus we reade e Rom. 5.3 We glory in tribulations and this is the height of joy in the worst condition of their counfail it is thus written f Iam. 1.2 My brethren count it all joy when ye fall into divers temptations If these be true smart and joy are the fittest couple To take this block out of the way Solution let us remember all afflictions in the world fall under the threefold notion forementioned and accordingly varietie of affections are suted to them 1 Judgements are the terriblest of evills that God inflcts killing evills therefore paraphrased by tempests whirlewinds thunderings from heaven and roaring of lyons whereunto trembling in the creature is the duty suted g Amos 3.8 The lyon hath roared who will not feare when evills issue from Almighty wrath creature hearts must feare and knees will tremble 2. Trialls are probation-evills for matter or paine of them it may be the same with the former but in their formall consideration inflicted for proofe of graces and of spirits gold indures the hottest fire and comes out of the furnace purer where drosse perisheth and is consumed so grace and gracious spirits indure and thrive under fiery tortures when drossy formality and guilded grace vanish and die away in such scorching tryalls Iust and due to this kinde of troubles is the practise and advise of those heavenly Ministers the highest joy and not least of griefs is now the meetest and most honours Christ when for his sake by cruell mockings scourgings bonds imprisonments by stoning sawing wandring and killing the faith and holinesse of Saints shall be tried not to give place for a moment so much as by a teare or secret melting is now proper to Christian magnanimity and it were unworthy of God of Christ of the Gospel to yeeld the least to these by mourning h 1 Pet. 4.14 the spirit of glory which mounts up the soule above all these terrors and makes it sit and sing aloft is most honnorable and sutable for this state and of this onely it is certaine the Apostles speak 3. Chastenings are loving yet angry stroakes of God marking out the sin and unevennesse of his childrens walking all which naturally and properly teach griefe unto the chastened soule for grieving its father and no lesse is godly sorrow due in this case than glory in the former this is all we strive for in former evidences and no way weakned by the objection pretended 2. Objection Speciall charges which God laieth upon his servants not to grieve in this case seeme to crosse the foregoing truth So upon the death of Nadab and Abihu he commands Aaron and the rest i Levit. 10.6 uncover not your heads there must be no sign of mourning with them And to Ezekiel upon the taking away of the desire of his eyes his charge is k Ezek. 24.16 Thou shalt not mourne and weepe And to the lamenting mother weeping to excesse over her lost children this word is given l Ierem 31.16 Refraine thy voyce from weeping and thine eyes from teares All this was under chastenings and yet here griefe prohibited It were enough for satisfaction to returne to all these extraordinary cases and excesse in sorrow do not prejudice ordinary and measured rules of God yet I shall reply to the severall instances 1 To Aarons case it was extraordinary therefore not exemplary in ordinary scourges Two great reasons are evident of griefs prohibition here 1 Its opposition to Gods glory which hee had now by a dreadfull judgement gotten to himselfe upon vile creatures that did profane his Holinesse In such cases the Churches joy commends Gods Acts their griefe condemnes them so m Revel 18.20 Heaven is invited to rejoyce over the ruines of Antichrist 2 Its inconsistency with Gods service which lay upon the hands of his ministers at that time therefore upon no lesse then the paine of death was mourning now forbidden There may be a time when the dead must bee left to bury their dead but Christs servants must attend on him and preach the Gospell 2. To Ezâ—kiels case it was extraordinary also but in another kinde and to another end for neither is it discovered to be an act of wrath upon his wife nor that he was to refraine for glorifying God in his worke of justice but herein it was Gods pleasure that the prophet should bee an extraordinary signe of the Lords indignation against the Iewes that as his wife died and he must not mourne so they should be taken away utterly with a stroke and God would not once be grieved for them It is very sad to die unlamented by men none to say Alas my friend but unexpressibly dolefull for God to laugh at a peoples destruction To teach man this God forbids his servant griefe which otherwise were due but this is not every chastened soules case 3. To Rachels case it is cleare she is called off from excesse in grief she refused to be comforted neither was any excesse allowed in Gods grant grieve we must when we are smitten but not exceede future hopes of reliefe were to lay bounds to her lamentation and so to ours These then satisfied if the regulating of this duty be desired I shall proceede to that as the Spirit drawes the lines in the present Scripture The materiall part of chastening which is the evill bitternesse and smart of the rod requires grief as its yoke fellow but yet this leaves it at large neither regulated nor limited The right ordering then of this affection wil be by rules issuing from the Author Form End and Duration of these kind of afflictions whereunto it must be good to listen 1. Chastening is a displeased Fathers
Scourge checking within and smarting without nay in this case it is our heavenly Fathers stroke It must be then a fillall or child-like grief answering to the Fathers correction Now the notions of Father and Child in this matter the one inflicting and the other suffering must regulate both in their severall respects the one in smiting the other in bearing and grieving A child then smitten of his father may and must grieve as becomes himself a grief with shame a grief with feare a grief with subjection beseems a child 1. Rule 1. Shame and sorrow this for smart and that for sinne against a Father God requires in the case of Miriam n Num. 12.14 If her father had but spit in her face should she not be ashamed seven dayes Shame is as due for offence to fathers as grief for the smart we feele So n Jer. 31.18.19 Ephraim shames and mournes 2. Grief and feare sute well a corrected child toward his father grief with obstinacie and rebellion is murmuring not gracious bemoaning sin and smart and becomes slaves not sons It is the Apostles note o Heb. 12.9 Our fathers in the flesh corrected us and we gave them reverence It was indeed a dutie for children so to doe and is it not much more due to the Father of Spirits O let us grieve and fear for he is our Father 3. Submitting grief is sutable to a rebuking Father from the sonne of the rod. To cry and howle with sorrow and charge God foolishly or blaspheme him is a reprobate state Children will grieve submit and fall downe at the foot of a displeased father to honour him and be guided by him God looks for this at all times p Mâ—â— 1.6 If I be a Father where is my honour And reason yeelds it him especially while pleading against his children with the rod q Heb. 12.9 Shall we not be in subjection to the Father of Spirits and live Thus Father rod and Childrens grief are sweetly suted let us do like sonnes 2. Rule 2. Chastening is the rod of love Grace or Love is the very differencing form of it that singles it out from all other evils Grief and love then is the answer to this affliction loving teares to loving checks God doth rebuke yet love God doth afflict yet love God whips and yet he loves Now we must thus return complaints and love remorse and love lament and love must be our rule This is the composure of the clouded Spouse Cant. 5.6.8 she weeps and loves and faints and loves and groanes and loves scourged with the absence of her desired yet displeased Lord. It was Davids posture under Gods chastening hand in his sad ascent to mount Olivet 2 Sam. 15.26.30 bare feet covered head weeping eyes and loving heart his pressures heavie and his love great to honour God with the nullifying of himself Here I am if he will have no delight in me let him doe what seems him good Let me be any thing or nothing so he be glorified in his will done It is Jobs strain under his pressures espying the love that put him to grief Iob. 13.15 Though he slay me yet will I trust in him Loves wounds and slaughter makes no enemies beleeve and weep and love are sweet returns to love chastising Grieve and love 3. Rule 3. Chastening is a profitable correction God doth it for our profit that we might be partakers of his holines this is the End the Rule then is It must be grief and good grief and amendment reforming grief turning to holinesse that answers such a rod. Moaning and turning are Ephraims work when God is chastening David relents and turnes to his affliction therefore in proof he sings It is good for me that I have been afflicted repenting teares and returning sorrowes are sweet characters of Gods chastened ones and duties to a chastising father 4. Rule 4. Chastening is but a present burden the shortest time if we look back to past or forward to that which is to come the Rule is just present smart should have but present grief and shortest scourgings shortest sorrowes The night may measure out our groanes the day must cut them off The nature of evils points out the affection due Matth 6.34 and their time its measure and if by divine Oracle Sufficient for the day be the evill thereof so Christ metes our affliction by the day not to over-presse his suffering members then sufficient for that day is the care and sorrow of it the length of the present day must make even both smart and grief God hath judged it a dayes space is measure sufficient for one and other It may be sullen stubbornnesse or childish frowardnesse to keep a sobbing when the rod is gone Deare Christian see the indulgence of thy heavenly Father and thy heart must love him it is but present smiting this dayes or houres smart that he inflicteth and it is no longer plaints of tears that he expecteth present not future succeeding wasting or consuming sighes that he requireth Manage the dayes trouble with proportion'd and sutable care and sadnesse Bring not the morrowes weight into this dayes burden The morrow shall take thought for the things of it selfe If providence lengthen out thy life so long it can command it to come in with joy but if must be gloomy cloudy too thy God will have the present trouble past before that shall come As he never did nor will Jerem. 33.20 while his covenant stands with day and night clap two dayes together into one neither will he joyn two dayes burdens into one upon thy back nor ask of thee two daies sorrowes at once one dayes grief well managed is enough at once I shall leave thee Christian heart with this note to chew upon the rest It is the hardest and sweetest work for Christians to keep close to present duty O then yeeld I will live I will love I will pray I will walk I will grieve as the present call from God commandeth Summe up all now and take we the dutie regulated The chasteneds grief to the chastenings rod Grieve we ought when God rebukes yet as children to their fathers scourge with shame with feare and with submission and as children to their fathers love with hearts enlarged and love redundant weep and love and as children to their fathers aim with holy change and fullest reformation and as children to their fathers bounds with eye to present time for present duty keep this compasse and it is well Present purging loving obedient childlike grief it is the dutie fitted to Gods present refining indulgent and fatherly chastenings on his people In all this ye shall not sin nor will it need to weep again over these teares nor grieve for thus grieving Expect your comforts hence and you shall have them SECT IX Comforting incouragements from the present truth IN the very worst of chastening there is some good
in the bitter there is sweet in very pain some ease and in the faintings a cordiall poore afflicted soule to stand between thee and perishing under the hardest pressures Look but upon this again God indulging thy present smart and suck the honey the sweet of heaven reviving comforts by these frequented meditations 1. Think and think it seriously and think it throughly that in this matter you have to doe with God it is he independent in his being and judgement upon creatures that saith of thine affliction It is heavie and of thy sorrow Alas poore soul for it is bitter none can blame thee O thou afflicted put thy case now in the saddest state of chastening How is it with thee Surely comfortlesse enough I am the man that hath seen sorow my dwelling hath cast me out and my place knoweth me not I wander as a bird from her nest in danger of devouring every moment yet no doore is opened to me man looks not toward my distresse I am consumed with pining sicknesse spoiled of goods my flesh worn with iron bonds and I become a reproach and by-word yet this is nothing to lookers on nay when I labour to hold fast my integrity when I humble my soul with fasting yet this is turned to my reproach I suffer as an outcast of God and Men lover and friend and kinsmen get farre off nay God is suggested to be my enemy by the adversary and they persecute me as a forsaken soule yet no man careth for me and what more absolute misery then in the depth of sorrows to be denied pitie Alas deare heart thy right and left hand comforts from the creature fail But why lookest thou not upward No thoughts of God in this matter O remember no soul truly miserable but that whom God looks not after write him wretched when God careth not for his soule But O thou chastended of the Lord thy God stands by thee he tells the steppes of thy wandrings he bottles and books up thy tears he weigheth thine affliction in scales and knows and sayes it is heavie he seeth the iron marks upon thy flesh and treasures up all thy sighes let the whole creation cast thee off as loft yet this is comfort invincible in thy affliction God knoweth thy soule Weigh but his greatnesse his grace and his faithfulnesse and then be comforted His greatnesse shall not terrifie nor dismay thee but it shall help and supply thy weaknesse under burdens his grace shall blot out sin that gives a sting to thy afflictions and his faithfulnesse shall establish thee in peace and comfort when thine own unevennesse would make thee fall See Jobs practice about these when they were urged against him for his wounding by unkind comforters Job 23.6 and doe likewise Will he plead against me with his great power No but he would put strength in me Say thou so too and be revived shall his greatnesse set it self against me in my trouble to drive me like a leaf or crush me as a worme when his grace hath accepted me and his faithfulnesse is engaged to make good his Covenant of love unto me No no though creatures prove a lie stones in stead of men and oppressors in stead of friends they think it glory in revenge to pursue a Flea 2 Sam. 24.14 a weak thing that cannot resist them yet God is truth and the same for ever his power and grace and faithfulnesse are one undivided beeing he will not so glory over his poore weake chastened ones but will put strength within them and make them stand under their burdens his strength shal be theirs to make them more the conquerors over all afflictions for hee knowes their griefs resolve then Christian and say though creature-comforts faile and creature-power doth rather oppresse than ease me Habak 3.18 yet I will rejoyce in the Lord I will joy in the God of my salvation he pitieth and will heale me 2. Thinke upon thy very smart and thinke rightly with the thoughts of God concerning it and some comfort must arise It is not abstracted paine but paine with purging paine with scourging paine with refining In short it is thy smart but sins death the spirits purging but the flesh its consumption The most tearing physicke is comfortable in its very torture for then it killes the disease and secures the patient from dying by it So great hath beene the evidence of the good of such afflictions that the Holy ones of God have made it their petition in the fornace Lord let thy scourge abide and sinne be gone it is good for us to bee here where sinne doth least annoy us It is true comfort under wounds of flesh to have spirit healing This keepes those heavenly soules from fainting 2 Cor. 4.16 the paine and pâ—rishing of the outward is the reviving polishing and daily renovation of the inward man what ever workes ruine to that and repaire to this is no crosse but comfort Such thoughts will ease thy paine and make thy burthen lighter refresh thy spirit and make thy joy the greater 3. Thinke upon the bound and measure of thy smart it is some comfort to know it is short It is but a present paine a moment a very now of affliction to be indured and should this swallow up spirits and hopes too Art thou a man but of a day and hast an eternall spirit and everlasting hopes presented Let this refresh thee thy paines are shorter lived then thou art thy hopes outreach them and thy spirit shall outlive them give not up the Ghost then for present pressures It was a Saints reviving once Psal 30.5 Weeping may indure for a night or for an evening I shall outlive this to see the day and then joy singing shall returnne in the morning To close this part of the paine of chastening and leave some tast of sweet with the afflicted and desire of more to bee expected in the succeeding portion adde but this thought to continue thy attendance upon that which followes Thinke upon the After that sweet After that long After wherein all present griefe shall bee swallowed up and all transformed into that After fruit so that no remembrance shall abide of former sorrowes Comfort thy selfe a while with the thoughts of this untill more fully it be revealed it is the next worke whereunto for thy greater consolation I shall proceede THE SECOND PART Of the gaine of Chastenings Neverthelesse afterward it yeeldeth the peaceable fruit of rigteousnesse unto them that are exercised thereby v. 11. SECT I. The true stating of the second proposition from the text with its due partition and partiall explication THe Spirits Method in giving sentence upon chastenings is to passe from concession unto sense to correction unto faith Hee grants the present the now of paine unto their feeling True the chastening is for the present grievous yet would he not they should thence conclude nothing but bitternesse in their chastening He therefore suddenly
Gods chastening Again there is besides this another life and strength of sin in the flesh where it lives naturally As a man is said to be living in or by the Law when it acquits him and condemnes him not to take away his life yet he is naturally alive also by the principles of life within him so sin is alive by the Law when it is made strong thereby to condemne and kill the man yet it 's naturall rooted life whence all the motions and stirrings come are in the flesh Rom. 7.23 24 of which no lesse is the Apostles complaint in bemoaning that Law that wars in his members and counting himself a wretched man untill he be freed from that body wherein raigne only sin and death Now this double strength of sin must be spoyled to kill the sin and the sting must be pulled out to give the soule ease to labour in the midst of the fires But how then may this be done Quest The great charmer of this Serpents sting is Christ Answ 1 Cor. 15.57 it is so acknowledged in that doxologie Thanks be to God who hath given us victory through our Lord Jesus Christ Yet this victory over the sting of afflictions and death is gained from some speciall piece of Christ and that his death the only powerfull Antidote against sin to take away all the life and strength of it effectuall for justification and so to kill sin in the Law and no lesse for mortification and so to kill sin in the flesh This is Gospel doctrine in plain assertions Rom. 9.5 Hebr. 9.14 Wee are justified by his blood and again The blood of Christ shall purge our consciences from dead works which is nothing else but his death and the vertue of it both wayes asserted The true vertue of this remedy against this sting and it's strength and the right application of it are two things needfull to be known by them who desire to finde this help by it in the day of their affliction to be so quieted as then to sit close to their appointed exercise 1. The death of Christ hath a force predominant over the Law to take away all the strength it gives to sin that it can no longer accuse nor make guilty nor terrifie the conscience nor lay on the tormenting curse which shakes the soule out of all abilities of performing duty to God this power is seen in these effects 1. In that it is the full payment of mans debt to the law beyond which nothing more could be desired for satisfaction which the second Adam that heavenly one hath paid for all his seed hence is the mouth of Law stopt from laying any thing to their charge for the Law being just can demand nothing but that which is right and due all that is here discharged 2. In that it purchaseth forgivenesse or the gift of righteousnesse from the Law-giver to his seed so that now sin is no sin debts are no debts all hand-writings being cancell'd by this purchased pardon neither is the Law in this respect a Law or in force to burthen the soule with feares and drive it from it's work 2. The same death of Christ hath an over-ruling power quelling the motions weakning the strength and wasting the life of sin in the flesh for from thence is the heart of man no lesse indisposed to duty than from the Law sin by the Law frights a man from his work by scaring feares but in the flesh by a direct opposition to the Will of God warring against all light and power that should help one to this exercise it doth so hinder put back and thrust off from the work that a man cannot set to it unlesse the force be quelled now admirably efficacious for this is the death of Christ To give a right understanding of this how the death of Christ wounds and weakens and kils sin in our flesh is a work of great skill such a Mysterie that I almost despair of a fit and compleat expression to make it plain and easie for every minde to conceive yet because it is a thing so profitable and so desirable by Christians to be acquainted with that one only way of baining of killing their corruptions trusting on the guidance of the Spirit of truth I shall indeavour to give some help for this To present therefore this singular way of sins mortifying by Christs death conceiveable to a believer I shall labour in these propositions to set down the state of it 1. As the fundamentall ground for framing our thoughts aright about the precedent Mysterie we must lay this truth That the Lord Christ in this as in all other instances of giving out and communicating grace is to be considered as the second Adam Thus is he set forth as the Truth Rom. 5.14 or Autiâ—ype of the first Adam who should have conveyed life but indeed gave out nothing but death to his poore seed 1 Cor. 15.45.47 and so is he expresly stiled the last Adam and the second man with his characterising excellencies to specifie him to the Church Now the true significaâ—e of this notion first or second Adam is a Man by way of eminency in some notable and speciall respect a Root-man one made as a Fountain of Nature to convey it with it's advantages or disadvantages to the derived seed such was the first man made after Gods Image which had he kept he should have propagated to his succeeding issue but having given it to the spoil nought else could he derive to his Posterity but the miserable effects of his own wilfull ruine sin and shame so he begat a Son in his own likenesse Gen. 5.3 and such like must be all the generations of men that arise from him Rom. 5.12 It is the plain assertion of Gods spirit in this matter By one man sin entred into the world and death by sin yea and death passed upon all men for that all have sinned That one being the fountain of humane nature and having in the fountain corrupted it by sin could not convey this nature any further but with the deadly attendants of it guilt imputed enmity against God and an universall depravation insued upon with those bitter consequents of death and hell following after it This is the line of our misery which Godâ— spirit hath drawne It is not my purpose to stay upon the proud cavils which flesh and blood make against this that charge God foolishly for so ordering and curse such parents for their natures thus derived I shall only suggest this thought to such a Disputer Hadst thou been the first Root-man to have raised mans seed that nature which was so treacherous in him would have been no better in thee and thou wouldst have transgressed even as hee in the very same particular Let not pride vain man deceive thee humbly seek by the second Adam to be healed and be not foolish to deny or cover the wound which otherwise will prove
David and Jeremiah yea the Sonne of God in the flesh whom it pleased the Father to bruise or grinde with grief so that his evils named him the Man of sorrowes out of the number of his darlings For in the generations of men who have felt heavier strokes or more bitter pangs in body or spirit yet the Lord was with all these and though he grievously afflicted yet hee hated them not his love and pity was with his holy ones To satisfie this case three evidences of Gods love I shall shew alwayes with his in their greatest distresses which will sufficiently evince that the greatnesse of outward evill is not inconsistent with his love toward his chastened ones 1. His temperance alwayes observed in afflicting or chastening his own It is true wrath in taking vengeance doth over-match and over-beare the power of the creature who can stand when he is angry who can dwell with everlasting burnings Alas not one no not one among poore creatures but love in chastening doth support Grace metes out affliction to the strength of the poore soule and supplies strength to the measure of affliction Let me in Gods stead challenge all the generations of the righteous from Adam unto this day produce aninstance if you can did ever God over-match the spiâ—its of his people in chastening No he will not he cannot for he cannot deny himselfe and of him it is spoken in the everlasting Truth God is faithfull 1 Cor. 10.13 who will not suffer you to be tempted above that you are able It was his word to Jacob Jer. 30.11 Jer. 40.28 I will corvect thee in measure yet will I not cut thee off utterly or not altogether leave thee unpunished I conclude then hence the greatest affliction on Gods children is so tempered that it exceeds not their strength therefore very consistent with his love which alone tempers the Rod so sweetly for them 2. The presence of his Grace constantly with them in their sufferings at the greatest must evince his love and not his hatred would the God of heaven be familiar with any soule in any condition whom he doth not affect This cannot be It is a translation of ours which admitted describes the neernesse of God unto his chastened or if not it is a true Paraphrase of the letter Isa 63.19 Inchotib no◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rec. ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all their afflictions he was afflicted and the Angel of his presence saved them There is one Particle in this clause that by variety of pointing hath a very different signification one way it is a Relative he or his as our translators reade it In all their affliction was his affliction or he afflicted as before but the other way it is a meer Negative and so read here makes this sense In all their afflictions was no affliction to them and indeed how could there if he bore the burthen and took the affliction to himselfe as the former reading expresseth and this is warranted from the sequele The Angel of his presence or of his face which must needs carry favour in it saved them It was the Messenger or Angel then who could carry Gods face or presence to the afflicted Church by whose presence they were so saved that affliction became no affliction to them And this in Christ is not for the chastened Jew only but for the Gentile also Greater evils on the flesh cannot be than sword famine pestilence desolation in great part yet in these was the presence of the Lord so to diminish that they became no afflictions Gods saving presence is the undeniable evidence of his love but greatnesse of evill not of his fury unlesse absolute and over-pressing creatures to perdition 3. In the greatest pressure of his Saints as God tempers the rod and sweetens it with his presence so perpetually doth hee make it easie to them by his assistance and will God assist where he doth not love It is the great consolation which God gives unto his Church Isa 41.14 Feare not thou worm Jacob thou worm-Church that liest in harmes way under every mans foot nor yee men or indeed dead men of Israel so opprest as even past hope of life why should not these feare who more in danger or lesse able to resist than the worme who more hopelesse than the dead yet feare not for I will help thee saith the Lord and thy Redeemer the Holy one of Israel So theu where God helps he loves but his help is not withdrawn from greatest troubles cast not then away your comforts upon this ground God doth help his people at hardest straights and therefore must needs love them in their greatest miseries 2. Case 2. Another of Gods chastened though hee can beare up against a brunt be it never so great yet repetition of evils and frequency of bitter scourgings are ready to kill the heart of him so that his cry is this God hath set me as his mark to shoot at he breaks me with breach upon breach from morning to evening he is making an end of mee one blow followes another if God did love in chastening his rod would not be so often upon my back his hand is stretched out first on goods and then on name and then on children and then upon my flesh Gods frequent strokes strike off my comfort This was Jobs wearinesse sometimes that made him bitterly complaine And is all this sufficient to expunge Gods love from comforting his chastened in their paines Answ I must determine contrary Frequency in scourging is no sure argument of Gods wrath against his owne One or two instances will cleare this that wee may proceed The sweet Psalmist was a tender one in Gods eye yet heare him tell how severely God useth him beyond his very slaves the wicked of the world They saith hee prosper in the world they increase in riches c. But all the day long have I been plagued and chastened every morning or my rebuke and chastisement was in the mornings that is every morning or morning after morning as if hee had said I was as sure to be rebuked and whipt by God every morning as I did rise And this began to shake him also into perverse conclusions he was saying Verily I have cleansed my heart in vain but that he should therein have sinned against the generation of Gods children with whom such was his custome to deal therefore no argument to conclude a child of wrath Number the dayes of sorrow upon Gods own Son from the Manger to the Grave and stifle this objection Nay rather conclude good then evill from frequent chastenings These sweet benefits intended in and effected by them are forcible for that purpose 1. The often and daily awakening of the soule hereby upon sins the weakening of it and barres against it this is no signe of God Isa 50.4 5. hatred to his people He wakeneth me morning by morning was the Prophets
adeoque exanâ—â—eâ— prorsus quam â—um falsa imaginatione occupati nullum gratiae Dci gustum hebemus in rebus adversis Calv. in Text. Heb. 12.7 it concerning a peculiar piece of Gods speciall providence over his own about their afflictions this generall description may give light enough Gods chastening providence is his speciall care toward his chosen about the rod or afflictions here befalling them to order and dispense them so that they may not hurt but help to bring about all that good which the faithfulnes of God in the Covenant of grace is ingaged to doe for them This is a generall representation of that chastening care which inforceth cheerfulnesse on Gods afflicted so that the Apostle injoyneth therefore or for this cause lift up the hands c. In this combination severall particulars concur all carrying in them reviving vertue that who so suffers in this way hath reason to be cheered 1. The Author of this sharpe discipline it is God as the whole fore-going context declares and he not onely as the Father but as their Father also in Christ he owns the child for his whom he chasteneth he meddles not with bastards It is not a fruitless addition Ver. 8. that in the midst of this work he is called the Father of Spirits These notions of comfort at least are sweetly held forth in this fountaine of providence Ver. 9. 1. In this Father must needs be conceived the spring or rise of the childes beeing Psal 68.26 the fountaines of Israel gave beeing to their issuing streames even their children and can there issue from that same spring any thing to hurt or destroy the beeing it gives out Surely not but all for maintenance and perfection of it God that made his Children will have mercy on them not by rods destroy the works of his own hands Isa 57.16 Nay eye this he is Father of their Spirits soules had beeing from him therefore to their comfort and sustenance he will surely look when he afflicts the flesh and spirits are the fittest receptacles of joy and griefe the father of them must therefore look unto them to perfect not impaire to save and not destroy them by chastenings 2. In this Father onely is the power of chastening over the child this power carrieth in it two significats Right unto the correcting of a child and Strength to manage it both are in God this Father whence these reviving considerations arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas 1. God will not part with his right nor give the beloved of his soule into the hands of the Enemy that he should have right to punish or afflict what he doth against Gods children shall be counted greatest injury and oppression of Gods people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poteâ—â—â—a Ps 17.13 14. 2. God keeps all the power of chastening in his own hand none can doe as he pleaseth but God Now however the wicked may be Gods sword he leaves not the sword to hew and slay where it pleaseth but gives it the charge beyond which it cannot goe now will God use his power and strength to destroy his children It is incredible 3. In this Father is tendernes of bowells eminent toward his chastised ones and can a mans bowells be hardned against the fruit of them Psal 103.23 It cannot be unles sin make unnaturall Now no Father can pitie his child so as the Lord pitieth them that feare him Let these notions specifie the spring or Author of all chastening sorrows how will desperate complaints and repinings dye how will vertue spring and issue out to the great reviving of Gods humbled and chastened ones This is one thing that inforceth the Apostles Wherefore c. 2. The Mediator of this providence 2. Mediator of rod. 1 Cor. 8.6 for as God hath committed all judgement now unto his Son and governs the world by a Mediator so especially all things towards his Church his rod as well as his staffe is ordered by the hand of Christ unto them By one Lord Jesus Christ are all things that is for beeing preservation of all events and we by him that is the Church in all its conditions Now a Mediator is a notion full of grace and what ever passage of providence comes through him it must savour of grace as the water of the sulphareous veines of the earth or the wine of the perfumed bottle No rod but gracious can passe through the hand of Christ Now to this yet the respect which this Mediator hath to the sufferings of his Clients carrieth much life for us and it is three-fold 1. He himselfe is their leader or foregoing patterne in this hard way thus is he set before us to incourage in our following Look unto Jesus Heb. 12.2 c. who for the joy that was set before him c. He eyed the end and made no stop in the way but indured Crosse and despised shame and then sate downe at the right hand of the throne of God Its comfort to have a leader in an uncouth way but excellent such a one whose footsteps we may tread safely and so reach the desired end 2. He is a guide as well as leader he takes us by the hand as well as goes before us He is therefore knowne by those helpfull expressions Eves to the blind Eares to the deafe feet to the lame hiding place from the heate refuge from the storme and guide to such as walke in darknesse in sad and disconsolate wayes This is a reviving notion no darknes falls upon us but by the Mediator and he is surely a guide in it 3. He is a Conqueror over these harsh paths as well as a guide and leader in them It is his word to his Disciples Joh. 16.33 In the world yee shall have tribulations but be of good cheare I have overcome the world yea and all the tribulations of it therefore Gods children suffer under nothing but conquer'd afflictions and vanquish'd tribulations who would be dejected for these this also makes the wherefore strong 3. 3. Care of rod. The Providence or care it selfe dispensing and managing these rods is one thing more considerable in this combination to make the inference strong upon us for the following dutie and it is eminently carried in all those acts of chastening mention'd before the Text Now these cordiall notions are hence arising 1. The perfection of this speciall care of God over his children set out sweetly in that Embleme of seven eyes of the Lord Zech. 4.10 the eye states the providence it is a seeing and a foreseeing care for good the number argues it's perfection not one eye but seven a perfect number in the Spirits use which it pleaseth the Son of God to demonstrate by it's effects upon Gods little ones Mat. 10.30 the very haires of your head are all numbred See the exact care of our heavenly Father over his afflicted he tels their haires he
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
chastened and dejected soule they even they must rouse up their drooping spirits and strive for comfort God gives the grace but they must look narrowly to return the duty for their own reviving It is all I shall note here that to them is this spoken and on them is only this duty pressed the afflicted must not be only passive under comfort but active for it lifting up themselves and putting forward to it 3. The condition of this duty I shall only touch in the property of the act which must needs be here free and voluntary so that as it becoms the people of God to be willing in all duties no lesse doth God expect it from them in this that as he is ready and willing to administer his reviving influence unto his chastened so they with answerable desire should set themselves to look for and receive it much wil in this makes the duty more obediential the effect more sweet and comfortable to the distressed soul yet from this usually chastened souls are most averse altogether unwilling to becomforted therefore unto this shal I labor to perswade theÌ„ in the insuing applicatioÌ„ of this truth SECT IIII. The application of the former point THe very name of duty me things should be soveraigne and binding to them that make conscience of all duties unto God Vse save only this of making after comfort A fault surely among many if not most of Gods chastened who will pray because it is duty and mourn because it is duty and strive to the denyall of themselves to the subduing of all corruption because it is duty and yet move not once themselves toward comfort though as necessary a duty as any of the rest My work therfore now is to presse that obedience to Gods comforting will in his chastenings which we acknowledge a duty to his commanding will in all other particulars If God intend this in his Rod not to kill but to quicken not to destroy but save not to cast down but to raise up and therefore hath spirited his Rod to incline his afflicted to lifting up and by all the reason of his discipline ingageth them not to fainting but to cheering hearts Let me speak to you for God and from God in this matter Come yee afflicted of the Lord gird up your loynes hearken unto me will yee keep those hearts sad which God will not have kept sad O sin not against God in this as yee would by no means sin in other cases if he say lift up your hands do not yee hang them downe if he call to rectifying and strengthening feeble knees let them not fall into palsie fits if hee cheere up your hearts under the Rod do not yee make them faint through unbeliefe and so kill your selves I need not state the duty againe what God would have you do in this case Reade over those cordiall considerations in the scourging Providence under which yee lie set before your eyes the relation power and tendernesse of a chastening Father stirre up your selves to hope for and call out all the sweetnesse in that Fountain both of your being and of your affliction view the Mediator of the Rod and rouse up your hearts to take hold of him your Pattern your guide in this uncouth way of trouble he will bring you out Consider the rule of the Rod it can do no more hurt than what the promise hath in it for this orders it and nothing but good can issue from the Word of promise or in a word looke to the end of all your afflictions it is righteousnesse peace and joy in the Holy Ghost now stirre up your selves and feed and live upon these comforts account it your work and as naturally a duty as any to call up your souls out of troubles to lift them up in Faith in Hope in Prayer to meet the reviving influences of God given out with the Rod unto you let mee overcome you but in this that it is your duty to be comforted as much as to be humbled and if reason or truth may prevaile besides the moving considerations in the Text which I shall presse toward the close of the work these few convincing grounds I shall lay down in this place 1. The command counsels and care of God concerning this comfort to his afflicted infallibly evinceth it a duty on their parts to attend on it and reach forth unto it Now are not these commands Rejoyce in the Lord alwayes Phil. 4.14 Jam 1.2 Maâ— 5 11 12. Count it all joy when you fall into divers temptations Rejoyce and be exceeding glad when yee are reviled and persecuted c. In all which was matter of chastening as well as triall smart that did make sad as well as a cause that did support Counsels are frequent let not your heart be troubled neither let it be afraid lift up your heads c. And the exceeding great care of God to have this effected strongly proveth it must not be by them neglected two evidences of this care are in sight First in providing a spring of comfort for all cases of distresse and dejection among his own children Joh. 14.16 18.26 therefore hâ—e sends Christ in the flesh full of consolation and when he leaves the flesh ne procures another comforter even the holy Spirit to whom he designes the office of reviving and comforting every afflicted soule Tertul. he comes in Christs name and is in Christs stead to supply his place of refreshing his grieved members Will yee then resist the Holy Ghost as yee do while yee refuse to be comforted Secondly in providing means and ministery purposely to bring these consolations of Christ to his afflicted How doth he call upon his Prophets Comfort yee comfort yet my people Isa 40.1 Isa 54.11 How doth he in them call upon his afflicted O thou afflicted and tossed with tempests and not comforted And doth this care of God call for no care from you to see that his end be not frustrated and your hearts left comfortlesse Reason must convince you that yee must be like-minded with God to suffer as hee would have you suffer and be humbled as hee would have you humbled and be comforted as he would have you comforted Now then if it be your duty be as conscionable and carefull to dispose your selves for the comforts of God as for any other duties to him So yee must be if yee deale truly with him for as much as this is honour to him as much as any other service What a reproach cast yee upon God to make the world judge God cannot comfort his people O therefore lift up the hands that hang down and bestirre your selves for comfort 2. The comforts of God are not only ingagements but inablings of poore soules to all other duties expected from them so that sleight these yee lose your strength and become fruitlesse It is observable in the delegation of the Spirit by Christ to be his Churches
sets before you This is the chasteneds duty unto which having added the motives in the Text I shall labour to conforme their practise and then close all SECT VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first motive to both precedent duties as given by the Apostie Lest that which is lame be turned out of the way IF farther reason be desired to move the afflicted for reaching after comfort to themselves and rectitude toward God I shall adde no more but what the Apostle here supplies himself unto us viz. Two main Considerations both which have strong influence upon the two foregoing duties to perswade unto them The first is from the inconvenience that necessarily followeth upon neglect of both or either of them thus he reasons It is needfull yee should cheer up your hearts and make right paths for your feet to strive for incouragement and amendment under the Rod for yee are lame and halt already very unevenly yee walke with God already for want of comfort strength and rule I see your flesh is offended and hurts it selfe by Gods scourge It concernes you therefore to get reviving and rectifying power into your soules lest it be worse with you and from halting or imperfect walking yee turne quite out of the way to utter Apostasie be cheered therefore be rectified put forth your selves to your appointed duties so may yee prevent another wayes unavoidable mischief To scan the terms a little here The lame is here a concrete and notes the subject ill affected with lamenesse or halting This as was observed is an imperfect going a piece right and a piece wrong if wee take it as Natures common expression Claudicatione vocat cum mâ—nteâ—â—â—mmum alternant nec sincere so Dâ—o add cant Calv. in text â— King 18.21 Galat. 2 14. Here it fitly signifies a perverse or unsound conversation between the right wayes of God and false wayes of the creatures when a man would be for God and yet he hankers after Idols too as these halting Israelites Claudâ— sunt qui nondum perspecâ—o veâ—er is faeder is novi discrimine it a incedunt ut non in alteram partâ—m inclinent Beza in Text. whom Elijah upbraids for this uneven dealing or those Cripple-Christians that hung between Moses and Christ as between two crutches and walked haltingly not right in the Gospel-faith of which sort is conceived by some that these Hebrewes were and therefore here are warned of this halting Such are many apt to be under the Rod while pressed with pain or overcharged with feare they seek any deviations for shelter from God complying with worldly devices and not wholly shaking off their profession of the Lord. This lamenesse or halting then is an unsound walking with God unto which the flesh of Gods chastened doth much incline while it is under the Rod A carefull eye must be then upon the hurt lest it prove fatall and proceed to the utter subversion of the soule no lesse is suggested in that expression Est eleganâ— haec locutio multo enim deterius est errare quam claudicare jam qui claudicare incipâ—unt non statim avertut se a via sed paulatim magis as magis ab â—a recedunt donec in errorem abrepti in medio Satanae labyrintho haereant Calvin in text Praeceptum est cure studii in vitus emendandis corrigenda pravitate ne ultima corruptio neglecta sanatione sequatur ut cum claudicans pes per insignem perversitatem detorquetur Camerar in Text. iurn'd out of the way eversion or utter falling off from God and desperate Apostasie is the truth of this metaphoricall Paraphrase as a lame foot is quite undone and killed if it have no boltering but is wrested still into perverse and crooked wayes the very last corruption that is the perdition of the soule is here the mischiefe held out to move the chastised to a timely pursuit of comfort and reformation of their hearts under the Rod this they must seek after unlesse they mean to perish There be two truthes carried in this moving clause one implied the other expressed which must be a little opened that the strength of this motive may be the better given out to inforce the former duties 1. Note 1. The chastened of the Lord are usually apt to be lame and halt that is walk imperfectly with God under his scourge 2. Note 2. This lamenesse doth incline to utter Apostasie from God and perdition of the soule unlesse prevented by timely comfort and reformation The issue of both these is but to presse the necessity of attendance upon the former duties To the first Quid sit that this is so 1. Quid sit Gen. 12.13 Gen. 20.2 will appeare in a full induction of the afflicted Saints in all ages See Abrahams halting with God in Egypt before Pharaoh in Gerar before Abimelech In the same kinde and place did Isaacs lamenesse appeare under the scourge of Famine he walked not perfectly with God Gen. 26.7 So Jacob halted in the matter of Esau worse then that was with Gods pinch Gen. 27.19 and Moses halted in the Wildernesse especially at the waters of Meribah and poore David confesseth himselfe ready to halt in all his sorrowes Num. 20.11 13. 38.17 Mat. 26.14 and terrified Peter halts quite down-right in the hight Priests Hall I need name no more instances of these I shall touch only the ground which is universall in all Gods chastened The rise therefore and demonstrative ground of the Saints halting in their affliction 2. Cur siâ— is that sinful flesh which is as universall as that naturall wherein they live which being contrary to the Rod and too weak for it doth suffer by it becomes offended at it not from the intention of the scourge but from the corruption of the flesh thence is it grieved and hurt even to lamenesse and halting a very uneven and imperfect walking with God These unseparable properties of the flest will easily evince this event under the Rod. 1. Carnall sense of the smart and bitternesse of affliction Now this can discover nothing but evill vexing and angring the creature therefore turnes it to some disaffection both to the Rod and him that did appoint it This becomes dismall hatred to God in the wicked whose flesh is predominant but stirrings of disaffection only in Gods own who have the Spirit supreme in them which yet unregarded may become more dangerous See this is Jehoram 2 King 6.33 Jon. 4.9 who threw off God upon it and this in Jonah who was something discontented with him 2. Grosse love of the creature which though it cannot be in dominion where grace is yet may it greatly incline the man to it especially when the Rod comes to beat him off How deeply this wounded Demas is sad to read the Story and how it lamed Peter the second time 2 Tim. 4.10 Gal. 2.12 13 14. so far as to make him dissemble the truth
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