else to steere himselfe by nothing more cleare then this that God laieth himself a rule to his creatures in his Attributes and workes As in that t Levit. 11.44 Be ye holy as I am holy so in this u Luk. 6.36 Be ye mercifull as your heavenly Father is mercifull otherwise vaine creatures are apt to call heavie light and bitter sweet and put off thereupon all bowells towards the Lords chastened God saith chastenings are heavie yet we might know it and say so too and subscribe unto it and expresse sutable indulgent affections to our afflicted brethren 2 More speciall for his chastened ones and that is to bee a standing comfort to them at every crosse when lovers and friends may stand faâ—re off and none regard their sad condition though creatures thinke our burdens nothing and shew no pity to the afflicted it is no small refreshing that God knowes our sorrows and judgeth them grievous sit for his compassions David was often put to the use of this and sound no little comfort when an exil'd pilgrim hee wanders heavily driven from house and home and sprinkles his steps with teares and yet no man pitying or taking him in then he is comforted with this thought v Psal 56.8 Lord thou tellest my wanderings and boâ—llest up my teares Againe when his spirit is overwhelmed with grief and hee lookes on the right hand and beheld and no man would know him no man cared for his soule then he can see and say x Psal 142.3.4.5 O Lord thou art my portion and my refuge thou carest for me and countest my burthen heavie Thus therefore God sheweth his certaine judgement of his peoples chastenings that in case of creature comfort failing to shew himselfe to be above all that it might be a standing cordiall to the afflicted soule SECT VI. Some Corollaries or inferences for instruction VVIthin the bosome of this sentence past by God lyeth this usefull truth Vse 1. Inst 1. God indulgeth yet grieves his children As God that chastens his owne judgeth their sufferings grievous so he himselfe spares not to put his holy ones to griefe He knowes the rod is smart and yet he laies it on though he pity hee will not spare to grieve his children Hee that knowes its griefe himselfe inflicts it Hee chastens yet pitieth them for their paine he pities and yet he chastens and sets on sorrow It doth not gainesay Gods gratious indulgence to afflict his people Three things God eyes Their sinne Their profit His owne Covenant all which inforce the unin of Gods indulgence and correction 1. God indulgeth yet scourgeth sons with an eye unto their sin not for satisfaction this were a detraction from Christ who alone can make it And what can the pain of the body recompence for the sin of the soul but for correction having marked former errors and miscarriages in them It is no lesse then Atheisme to deny God such a sight of sin in his children testified by his chastenings and intended not so much to afflict the soul as sin as may appeare in these aims of God therein 1. Every chastening respects sin To render sin more evident to the creature which perhaps before lay hid and unobserved or mistaken to be better then it is but when the deserved rod comes and grieves the flesh this discovery is presently made All the grief is sin which either hath provoked this painfull chastisement or at least made a way for it that the glory of God may appeare in the manifestation of sins bitternesse by it None knowes the fire better then he that hath been scorched nor can any better tell what cold is then he that hath been frozen and benummed by it and no man can speak of sin so well as he that knowes it in the smart It is a truth unquestionable y Lam. 3.39 Man suffers for his sin sin then is his suffering and its malignity in the smart of this z Compare Gen. 34.30 and Gen. 35.1 Jacob never so smelt the stench of his sin in the neglect of his vow at Bethel as when it made him stink amongst the inhabitants of the land a 2 Chron. 33.11.12 Manasseh never thought sin so burdensome as he found it by the iron chains in Babylon b Psal 38.3 So David seeth his sin to be the racker of his bones And c Rom. 7.24 Paul acknowledgeth it his death Thus sometime God teacheth men the knowledge of sin by its bitter evils d Iudg. 3.16 as Gideon taught the Elders of Succoth with thorns 2. To render sin more odious to his people doth God put them to grief He that loves wine its likely he doth not love poyson and if one cannot be had without the other if reason be left in the man the loathsomnesse of this will marre the pleasantnesse of that and make both equally odious It is usuall with God to put gall and wormwood upon sins desired Teat to wean his peoples affections from it that they might feel it the bitternesse of their soules and hate it e Hos 2.6.7 When thornes and adulterating seducing lovers are bound together the Church forsakes both these and them when Idols have no better companions but f Isai 30.20.22 bread of adversity and water of affliction they shall have a quick dispatch from the chastened souls with indignation they shall say Get ye hence 3. To render sin lesse pernitious or destructive and to give the speedier and the surer death unto it God grieves the soule which he so much tenders Flesh and sin are so neerly related and united that one cannot be but the other must be also neither can that lie weakned or afflicted but the other likewise suffers when the chastening hand of God laieth on the corrosive upon the Flesh when this weakens flesh it weakens sin and when it kills flesh it kills sin that it may save the soul from sins malignity in reigning and in killing It is the Apostles sure word g 1 Cor. 11.32 We are chastened of the Lord that we should not be condemned with the world The life and power of sin brings condemnation in the world Gods chastening kills that life and prevents that condemnation in his own afflicted See then indulgence and severitie in Gods rod towards his own in respect to sinne it is great mercie to lance that he may not kill With these purposes did God intimate his care of correcting the promised seed h Psal 89.30 31 32 33. If his children forsake my Law c. then will I visit their transgressions with the rod and their iniquitie with stripes yet I will love them too though I make it smart See chastening and yet indulgence love and yet the rod laid on 2. God puts his children to grief though he count it grievous Chastening looks to childrens profit with an eye to their further profit the full successe is given in that expression
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
That God tenderly accounts the burdens of his people heavie may be evident from the notice and observation he takes of them which is exact and full if any expressions after the manner of men may helpe us to conceive this we have variety that God useth and yet all fall short of that which God doth in this respect because the observation of God is beyond the expression of man yet if f Exod. 2.25 seeing considering and looking upon the afflictions of a people argue tendernesse or if g Ier. 31.18 hearing hearkning to their groanes prove a carefulnesse h Psal 56.8 or if telling the Pilgrims wandrings or botling or booking the mourners teares shew a right valuing of their sad condition this God hath done this he doth this he will doe for his people 2 Hee doth not oâ—ely note thus the griefs of his people but is sutably affected towards their sufferings in his owne way above creature comprehension because he cannot suffer from any object his affection is all act and to bee discerned by the effects upon the creature yet these things in the language of men are spoken of him 1 His pity to his chastised he speakes himselfe of mourning Ephraim i â—â—r 31.20 My bowels sound or are troubled for him and it is said of him his soule was grieved for Israel straitned or shortned put to distresse or paine from them strange expressions for God and strangely true beyond our imagination nay as if beeing God he could not be pitifull enough because he could not suffer he sends his Son k Heb. 2.17 to bee made like unto his brethren in the flesh that hee might bee feelingly mercifull to the tempted 2 His care to measure and moderate the afflictions of his people that they exceede not their strength and to make way for escaping when they overcharge l 1 Cor. 10.13 Hee is faithfull in this and therefore tenderly yeelding to the moanes of his afflicted 3 His tender bearing with kind interpretation of and gratious pleading for all the hasty words froward and unseemingly carriages of his children under their sad pressures which fellow-creatures would scarce indure So God pleads for Job against Satan m Iob 2.3 Seest thou my servant Job still holdeth his integrity although thou moovest mee against him to destroy or swallow him without a cause so hee excuseth all Jobs hasty language which by his unfriendly comforters were turned to his reproach and charged as brands of his hypocrisie yet after all God giveth him this witnesse against his mistaken friends n Iob 42.7 Ye have not spoken of me the things that is right as my servant Job hath It is Gods returne as was Elisha's to his servant about the Shunamite in her sad unseemely passionate carriage holding the Prophet by his feet Gehazi is presently at her to deale roughly with her and thrust her away but Elisha is more tender o 2 King 24.7 Alas let her alone for her soule is bitter or vexed within her This is a Spirit from God like himselfe yeelding to the infirmities of a chastened soule 3. His carriage to the very adversaries of his people the instruments of their sorrowes speakes his tender indulgence towards his burdened ones and argues that he grants the rod is smart and painfull see it and judge of it in these particulars 1 In his limiting and restraining the Adversaries which are his rod that not a stroke more shall bee laid on but what hee commands himselfe for his childrens good p Psal 76.10 The wrath of man shall praise him so farre therefore he will use it but the remainder of wrath that which takes away his praise he will constraine So he bounds Satan in afflicting Job first touch not his body then touch not his life God yeelds there is bitternesse in the afflictions of his servants therefore he will not suffer them to overflow 2 In his reproving of men for their unkind and mercilesse carriage to his chastened people see how hee handles Eliphaz Bildad and Zophar for dealing so harshly with his afflicted Job q Iob 42.7 8. he chargeth them they spake not right and no lesse then a sevenfold sacrifice can purge away their sinne or folly and that too by the intercession of despised Iob sure he is contrary to what hee reproves and if mans folly thinke afflictions light Gods wisedom accounts them heavie 3 In discovering his wrathfull displeasure upon the persuers of his afflicted what matter were it how afflictions were multiplied if there were no burthen in them but God is angry with them that increase the sorrowes of his chastened therefore he must thinke them grievous Heare what hee speakes for poore afflicted Zions and Jerusalâ—ms sake r Zâ—ch 1.15 I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction Gods displeasure then upon the distressers of his people declares his grant that their chastenings are grievous 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God giveth this Judgement of indulgence and alloweth this carriage under their chastenings the two great causes Efficient and Finall will soone determine Reason 1. 1 The Efficient is God-Love himself who from eternity hath purposed the discovery of himself in the notion of his good wil and pleasure to these soules whom he thus indulgeth This love being declared in giving them to Christ in accepting them into Covenant in calling them out of the world by his Word and Spirit in chastising them as children must now looke to the perfecting of his purpose in their appointed glory therefore needes must it worke so towards them in all conditions that they may be furthered in all to their determined end hence it is that hee chasteneth them when they neede chastening and supports them when they neede help pitieth them when they are pained and indulgeth them when they begin to faint and discovereth thoughts of compassioÌ„ to their griefs when they think themselves forsaken This love made him fal upon Ephraim neck in the midst of his bemoanings under the rod s Ier. 31.20 Ah poore Ephraim ah deare child the son of my delights how hast thou been chid and whipt and yoaked and distressed and none regard thee I remember thee since I spake against thee I know thy burthen is heavie surely I will have mercy on thee Love makes God of this minde 2. Reason 2. The End which God aimes at no lesse necessitates this present judgement and in respect of us is twofold onely that I shall now touch 1 More generally for all to leave a rule of truth unto his creatures therby to order their judgements and affections what to think and what to doe to their brethren in like case of afflictions for God doth not judge so because it is truth but it is truth because hee doth judge so he makes truth in his creatures he findes none
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
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
not let our spirits sinke when such support is given to hold us up To the third Quere then 3. What is the Duty What is the afflicteds duty it will now be needfull to returne we see the providence chastening the comfortable considerations therein presented and their force to revive and comfort all the vertue and force of consolation is upon Gods side but the duty in the use and application is upon ours God gives the reason of our cheerfulnesse in his work and we must returne performance answerable in our duty God gives the life but we must lift up hands and knees our selves But what is this lifting up precisely Surely it concernes us to know whose duty it is to do it It is an expression fitted to the former metaphor of hanging hands and palsie knees however friends may be about supporting chasing cheering these fallen fainting and dying members yet the very patient himselfe must put forth the strength hee hath to raise these diseased parts out of this sad and pining posture and so strive to dispose them that the remedies applied may bring forth the defired ease and reviving Resolve the precedent dolefull Embleme properly into hearts fallen trembling and fainting under Gods chaflisement and this lifting up must note a sutable work in the chastened for removing this spirit-palsie and heart-failing The notation of the name or word it self may help in this it is plainly in it's proper significate to erect or set upright in it's place something disjoynted or fallen from it's proper station wee reade it used by Christ to expresse his cure upon the crooked woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 13.13 Shee was made streight that is her parts and members were restored to their proper place site and posture and this was her comfort So God speaks of the ruin'd Tabernacle of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.16 by way of comfort to his people I will set it up that is put it into it's right state and frame again No lesse here is it a Paraphrase of comfort to the soule bowed downe and heart infeebled to lift it up is to set it in it's right state and posture towards God for receiving the comfortable influences of his chastening providence which it cannot do while it hangs down and lyeth in it's palsie fits Now then a right position or erecting of the heart that it may be capable of and meet with the consolations of God in his scourging love is the duty concerning us when the spirit is set right and even with God for his revivings then is head and all lifted up with comfort when it declines or hangs down another way it swerves from Gods intended refreshings The nature subject and condition of this duty would be known to guide us to it First the nature of this duty in short is to dispose our selves by the help of that gracious influence given out by the spirit of the Rod to receive these cordiall revivings which the chastening providence hath ordered to us How unworthy is it that God should hold out such sweet incouragements to his chastened children and they in a kinde of unbelieving discontent never regard him So troubled are they with the smart that they will not once minde the sweet of the Rod This is utterly a fault therefore let us know Gods Will in this and do it But how must wee do it Quest Plainly thus by putting out that spirituall strength we have Answ into activity or motion for setting the heart in the right frame to sure with the consolations of God in the Prophets phrase Isa 64.7 by stirring or rousing up our selves or Davids expression by calling unto our spirits in time of fainting and distresse Psal 42.5.11 Why art thou cast down O my soule c. This is our work to call up and stir up our hearts from over-powering dejection to reach to the consolations of a chastising father held forth in the very Rod. But whereunto should we call or stir them for attaining this Even to these duties following that set them in a right frame for comfort 1. To believing and by Faith to a single and attentive eyeing of all these comfortable considerations which the Fathers care disposeth in every Rod for the good of his chastened ones So to view them that Faith may make them evident which were formerly obscured under smart of outward evill and make them really subject which to sense seem not to be where they are and to apply all and make them properly our own which is Faiths peculiar it doth but touch and take God himself and all that God hath It was the ground of the Prophets complaint There is none that stirreth up himselfe to take hold of thee Isa 64.7 What was the reason they saw Gods face hid from them in their dark and sad condition and themselves consumed by the hand or means of their own iniquities but they could believe no good in this severe hand of God toward them therefore they lye still in their sinking and will not so much as stir themselves to take hold of God This is great dishonour to the holy One. Stir up our hearts wee must to Faith on the comforting part of the Rod if wee would have them right and set to meet with the revivings of God 2. To hoping and waiting for the giving out of these cordials from the chastising hand Thus David calls to his soule in his perplexities Why art thou disquieted within me hope thou in God for I shall yet praise him Psal 42.11 who is the health of my countenance and my God The patient soule shall never looke for help or comfort from God in vain such hope cannot make the soule ashamed O stirre up fainting hearts to hope we must that sweet hand that scourgeth will give out gracious support to that good heart that hopeth activity is our duty in this also 3. To crying and earnest supplication to our chastening God to send out sweet out of the smart and meat out of the eater then we set our selves in a right posture for receiving mercy when our drooping hearts are stirred up to pray and cry for those gracious discoveries It was also Davids activity Psal 4.6 when he wanted the comforts of his God he falls to crying Lord lift thou up the light of thy countenance upon me The heart is set upright when it can pray under the hardest pressures and this is duty to pray and cry for comfort Though we should be neer the shadow of death yet must we not let our hearts fall downe It is a dismall fall to be thrown from prayer If God hold out so much sweet comfort in his chastening government and severest discipline it is the least wee can do to fetch it out by prayer Lift we up then our soules to God that he may lift up his favour upon us This is the duty 2. The subject of this duty is the
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
thought of him that is at ease Of the other many of the Saints cry out one saith x Psa 142.4 None careth for my soul another y Psal 88.18 Lover and friend are farre from me A third begges heartily z Job 19.21 Piti◠me O my friends and complaines sadly a Job 16.20 My friends scorn m◠but mine eye powreth out teares unto God The last is the greatest sin to adde to that affliction which they should ease and this not unusuall in friends of the better sort Eliphaz Bildad and Zophar Church-friends men of skill and understanding to speak for God Christian-friends from whom Gods afflicted do expect support and yet these may prove miserable comforters 1. By over-severe animadversion of the chastened soules sin which yet God hath pardoned or an unjust charge of that which most it hates nothing more odious then hypocrisie toward God to Job and yet he is made to own it by his friends 2. By making God an enemy to the afflicted urging his power and justice against his chastened to kill them which he puts forth to support and save them This may be in some degree the infirmity of the Saint as it is height the malignity of the wicked God doth not leave any such a patterne the groaning defence or Apologie of burdened souls and Gods sentence for their clearing may muzzle the mouthes of such unkind observers It is Jobs defence and a just one Will you speak wickedly for God and talk deceitfully for him Gods name must not be pretended falsly against the poorest creature And it is Gods owne sentence at last for Job against his accusers Yee have not spoken of me the thing that is right as my servant Job hath A sweet justification of the guiltlesse laying sin at the unkind reprovers doore See then here is sin against our brethren 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God indulgeth his scourged children the soul that answers not his indulgence is in this a sinfull child Impietie against a correcting yet a yerning Father is a sin in equity condemned from this present truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is expressed either in excesse of spirit rising up against the rod despising Gods chastisement or in defect of spirit falling under the scourge while the soul considers not Gods love in it or indulgence with it Ephraim was faulty in the first when he kickt and flung under the rod as a b Jer. 31.15.18 Bullock unaccustomed to the yoke and Rachel in the second when she refused comfort and undervalues Gods sweet indulgence Sinners against God are they whom either severity in the rod doth not humble or if it doe goodnesse in the same cannot revive let us heare and feare thus to transgresse SECT VIII Connsaile to duties inforced by this Truth LEt this then be granted Vse 3. that God doth weigh the burdens of his afflicted and tenderly allow them griefe under their sad pressures two duties will be inforced upon Christians hence one towards Gods chastened ones the other respects themselves 1. 1. Duty to others Gods way and worke binds Christians to conformity in minde and practise see we then our brethren scourged some groaning under sense of wrath and sad desertion others wrackt with grinding pain some wasted with pining sicknes others pained with sores and breaches on their flesh some in wants some in wandrings exiled from their house home some spoiled of goods some of name some of liberty the iron entring into their soules Doth God looke upon such in pity doth he grant their bitternesse and allow their moanes And should we stand aloof off as bowel-lesse spectators or else look off that it may not move us or else slight it with a tush it s nothing or else unkindly charge it as good enough for them and so smite the afflicted reproachfully on the cheeke God forbid If wee bee his people surely his thoughts must bee our thoughts and his waies our waies in this matter Accord we ought with God in a pitifull judgment sense and carriage toward his distressed think as Christ thinks their burdens heavie feele as Christ feeles their smart with them and in pity helpe and beare as Christ helps and beares their burthen for them this were to fulfill his law All this is urged strongly upon the seede of Christ and with such ingagements as they must yeeld or be content to deny their interest in Gods eternall love thus speakes the Apostle c Col. 3.12 Put ye on as the Elect of God holy and beloved bowells of mercies See how hee doth ingage them if ye bee Elect of God chosen from eternity to glory in himselfe or if ye be Saints sanctified by the Gospel of his Son or if ye be beloved of God of Christ or would have a proofe of it in your selfes oh put on the bowells of mercies each word hath weight Mercies are sweet themselves exercised to men in misery bowells of mercy more the tenderest mercies are meant by this no fuller Emblem of pity tendrest pity then bowells yorning His toti nos ornamur Zanch. in text and sounding bowells but the putting on of these adds yet more propriety and measure of this grace his mind is cloath or clad your selves with bowells that ye may bee sure to have them as the cloathes upon your backs and put them on all over you from top to toe it is a robe long and large enough bowells upon head let minde and thoughts bee bowells the tenderest mercies bowels upon face the eare bowells pitifull when it heares their sorrowes the eye bowells in looking and weeping over them the tongue bowells in speaking tenderly and sweetly to them bowells upon all the members the hand bowells pitifully to support and all bowells compassionately to deale with the afflicted These thoughts may perhaps quicken us to this 1 It is the Law of Christ that wee should thus beare each others burthens what Christian then will not submitt 2. It may bee our owne condition to come into the afflicted soules stead what bowells then should we desire 3 It is an evidence of Election the state of grace and of being in Christs body and who would not gladly be found there It is duty from Christs command It is equity from our owne lot It is comfort from the evidence of a greater good take then this close deare christians pity ô pity Gods afflicted ones and bee mercifull as your heavenly Father is mercifull 2. 2. Duty for our selves This Gods indulgence teacheth the chastened themselves some duty under the rod in returne to the hand that smites them hereunto our next counsaile is to drive them sutable demeanour to a chastening Father is the duty that doth concerne us and Gods allowance is command and direction enough for us in the present case Severall Items are given in the context for our behaviour under chastening some negative as d Heb. 22. ◠Despise not the
chastenings of the Lord This is an extreame of patience in excesse to hardnesse obstinacy overlooking slighting and contempt of Gods scourge And againe Faint not when thou art rebuked of him This is an extream in defect to fainting languishing and hopelesse drawing out of spirit under Gods rebuke Gods Soveraignty and power in chastening forbids the first and his grace and tendernesse in rebuking should heale the other Other positive notes of duty are also added for the chastened soule as Patience in feeling bearing and waiting for the blessing of the rod and Filiall subjection unto the Father of spirits by reverencing his power and submission unto his will in this matter but the consideration of these will fall in other places therefore no other duty shall be touched here but that which Gods allowance in the present truth discovered put 's into our hands when God smites or scourgeth griefe not joy is now our duty It is the match which God hath made betweene his chastening and our sorrow laughing and lightnesse at this season may argue dispising of the rod but yet to perswade smoothly to this duty the rubs in the way must bee removed 1. Objection Apostolicall practise and counsaile seeme to crosse this direction of their practise thus we reade e Rom. 5.3 We glory in tribulations and this is the height of joy in the worst condition of their counfail it is thus written f Iam. 1.2 My brethren count it all joy when ye fall into divers temptations If these be true smart and joy are the fittest couple To take this block out of the way Solution let us remember all afflictions in the world fall under the threefold notion forementioned and accordingly varietie of affections are suted to them 1 Judgements are the terriblest of evills that God inflcts killing evills therefore paraphrased by tempests whirlewinds thunderings from heaven and roaring of lyons whereunto trembling in the creature is the duty suted g Amos 3.8 The lyon hath roared who will not feare when evills issue from Almighty wrath creature hearts must feare and knees will tremble 2. Trialls are probation-evills for matter or paine of them it may be the same with the former but in their formall consideration inflicted for proofe of graces and of spirits gold indures the hottest fire and comes out of the furnace purer where drosse perisheth and is consumed so grace and gracious spirits indure and thrive under fiery tortures when drossy formality and guilded grace vanish and die away in such scorching tryalls Iust and due to this kinde of troubles is the practise and advise of those heavenly Ministers the highest joy and not least of griefs is now the meetest and most honours Christ when for his sake by cruell mockings scourgings bonds imprisonments by stoning sawing wandring and killing the faith and holinesse of Saints shall be tried not to give place for a moment so much as by a teare or secret melting is now proper to Christian magnanimity and it were unworthy of God of Christ of the Gospel to yeeld the least to these by mourning h 1 Pet. 4.14 the spirit of glory which mounts up the soule above all these terrors and makes it sit and sing aloft is most honnorable and sutable for this state and of this onely it is certaine the Apostles speak 3. Chastenings are loving yet angry stroakes of God marking out the sin and unevennesse of his childrens walking all which naturally and properly teach griefe unto the chastened soule for grieving its father and no lesse is godly sorrow due in this case than glory in the former this is all we strive for in former evidences and no way weakned by the objection pretended 2. Objection Speciall charges which God laieth upon his servants not to grieve in this case seeme to crosse the foregoing truth So upon the death of Nadab and Abihu he commands Aaron and the rest i Levit. 10.6 uncover not your heads there must be no sign of mourning with them And to Ezekiel upon the taking away of the desire of his eyes his charge is k Ezek. 24.16 Thou shalt not mourne and weepe And to the lamenting mother weeping to excesse over her lost children this word is given l Ierem 31.16 Refraine thy voyce from weeping and thine eyes from teares All this was under chastenings and yet here griefe prohibited It were enough for satisfaction to returne to all these extraordinary cases and excesse in sorrow do not prejudice ordinary and measured rules of God yet I shall reply to the severall instances 1 To Aarons case it was extraordinary therefore not exemplary in ordinary scourges Two great reasons are evident of griefs prohibition here 1 Its opposition to Gods glory which hee had now by a dreadfull judgement gotten to himselfe upon vile creatures that did profane his Holinesse In such cases the Churches joy commends Gods Acts their griefe condemnes them so m Revel 18.20 Heaven is invited to rejoyce over the ruines of Antichrist 2 Its inconsistency with Gods service which lay upon the hands of his ministers at that time therefore upon no lesse then the paine of death was mourning now forbidden There may be a time when the dead must bee left to bury their dead but Christs servants must attend on him and preach the Gospell 2. To Ezâ—kiels case it was extraordinary also but in another kinde and to another end for neither is it discovered to be an act of wrath upon his wife nor that he was to refraine for glorifying God in his worke of justice but herein it was Gods pleasure that the prophet should bee an extraordinary signe of the Lords indignation against the Iewes that as his wife died and he must not mourne so they should be taken away utterly with a stroke and God would not once be grieved for them It is very sad to die unlamented by men none to say Alas my friend but unexpressibly dolefull for God to laugh at a peoples destruction To teach man this God forbids his servant griefe which otherwise were due but this is not every chastened soules case 3. To Rachels case it is cleare she is called off from excesse in grief she refused to be comforted neither was any excesse allowed in Gods grant grieve we must when we are smitten but not exceede future hopes of reliefe were to lay bounds to her lamentation and so to ours These then satisfied if the regulating of this duty be desired I shall proceede to that as the Spirit drawes the lines in the present Scripture The materiall part of chastening which is the evill bitternesse and smart of the rod requires grief as its yoke fellow but yet this leaves it at large neither regulated nor limited The right ordering then of this affection wil be by rules issuing from the Author Form End and Duration of these kind of afflictions whereunto it must be good to listen 1. Chastening is a displeased Fathers
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
not cleared How should crosse or blood or death these dead things work the fall or death of sin in my flesh and spirit The last position will come home to this There is a living spirit purchased given and annexed unto all these saving works of Christ which applies the vertue of his death sufferings and resurrection to produce sutable and due effects upon mans soule This this is that active principle that sets Christ death on work to kill sin that brings men to a fellowship of his sufferings and makes them conformable to his death The vast difference between blood and blood death and death together with the ground of it is fully declared by the Apostle in comparing the legall sacrifices with Christs one perfect offering Heb. 9.9.13 14. Alas the blood of Buls and Goats could but at best sanctifie to the purifying of the flesh it could never perfect concerning the conscience but the blood of Christ purgeth consciences from dead works to serve the living God which is the same with killing sin within us and freeing our hearts from the bendage of corruption to that glorious liberty in serving God But what makes the difference that so worthlesse this to excell for purging sin The same Text will satisfie It was the blood of him who through the eternall Spirit offered himselfe without spot or fault to God wherein these excellencies are observable 1. It was a pure blood without any poysonous tincture of sin by participation therefore a remedy fitted against it such is no blood of creatures besides but all either by inheritance or participation defiled 2. It was a powerfull spirited blood for that eternall Spirit by which he offered himselfe works in it and by it to purge consciences from Spirituall death of sin but the other to a weak spiritlesse blood therefore altogether uselesse for these high effects No sope nor nitre no fire nor blood materiall can work out sin no spirit in these only that Fullers sope Mal. 3.2 and that Refiners fire and that Sacrificers blood can purge from sins powerfull pollutions into which the eternall Spirit gives influence and whereby it works sins perpetuall destruction It is not obscure that our Lord upon leaving the world designes his Spirit in his own place to put his Church in remembrance of what he hath told them to shew them the things of Christ in the power of them and to bring home the spirituall energie and force of all his satisfaction death and resurrection to their soules however therefore the death of Christ be the plague of sin when wee come to feel the vertue of this death we must by the Spirit mortifie the deeds of our flesh Rom. 8.13 by yeelding to that Spirits effectuall application of this killing power to our indwelling corruptions It is observable in those former conjunctions mention'd We are buried with him and risen with him i. e. we have in our selves the inseparable effects of his death and resurrection a death to sin and life above it Something els is added for perfecting the effects in us Col. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even through the faith of the Operation of God Faith draws on our parts but Gods powerfull Spirit works upon the other killing sin by his death and quickning by his resurrection hereby onely becomes his bloud so victorious over sin So that now from all these considerations put together Christ acknowledged the Adam or principle of propagation his death the special remedy intended against sin having a soveraigne contrariety to quell it having actually given the deaths-blow to it upon the Crosse which the Spirit at this day puts in force upon every united member we may clearly conceive the powerfull vertue of this means against the life of sin in the flesh and withall not onely a reasonable possibilitie but an ordained necessitie upon Christs part of giving out its force for the thorough subduing and utter abolishing sinne in his seed yet a question is behind But how should we draw this mortifying virtue from Christ upon our own flesh so as to feele the effect in the dying of our corruptions The second part must answer this 2. It is now needfull having seen the waters at the gate of Bethlem and known that soveraigne sin-killing vertue in the death of Christ to consider the way of getting of it through all difficulties and of having the actuall experience of it upon our own hearts and in short the way that we must take is but one even that singular way of faith wherein this saving issue may be expected Nothing can be clearer than this in the revelation of God that every vertue is drawne out of Christ by beleeving It is true Christs death and buriall kills and burieth us to sin in the mystery as conjoyned with him but yet this is not done Col. 2.12 but by the Faith of the operation of God this actually instates us into all the priviledges of Christ It is the Apostles profession of himselfe in communion with the head Gal. 2.20 I am câ—ucified with Christ Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God Death and life he confesseth he hath issuing from Christ and sutable to him death to the law and sin as well as life to God but how are these drawne out Onely by beleeving for he dyed as we 'l as lived by the faith of the Son of God So that it is questionlesse That by faith the vertues of Christ are brought into the soule all the difficulty is of the way and manner how faith should obtaine them from him whereunto I shall labour to give satisfaction in these following determinations In generall I shall premise that all the operative force of Faith in this as in other parts of salvation is onely instrumentall serving a superior Agent and effectuall onely in his hand The mighty Spirit of God hath created and fitted this in our hearts to sute with his gracious dispensation that by it the whole good-pleasure and free purpose of God to life might be accomplished in us he onely working himselfe all acts of grace upon us and this serving his hand working nothing els being meet to joyne with grace untill he finish the whole mind of God in us This instrumentall vertue is frequently averred in subordination to that power that useth it As by grace ye are saved through faith Ephes 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and againe Ye are kept by the power of God through faith unto salvation Gods power and grace is the Saviour Faith but the instrument whereby he brings salvation to us and that too is properly its instrumentall consideration 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in his hand and not ours for it is our grace given and worke acted but his instrument onely in us Now this faith serveth that
here in the objects for power indeed is in Christ to kill up fin no vertue in the brasse it selfe to heale the Serpents bite but the acts are of the saâ—e force for looking there and beleeving here were both Gods ordinance to the obedience whereof the effect is made sure by God himselfe so is all the glory of Christ made over to the obedience of faith the very receiving of him given and the looking on him and resting in him for the effecting of all grace in us The prerogative and nature of Sons is assured upon this beleeving Ioh. 1.12 As many as received him to them he gave power or priviledge to become the Sons of God Onely in this obedientiall receiving of him by faith wee must consider these Rules 1. To look unto him with a single eye of faith as he is revealed the onely salvation of his Church and his death the onely plague of sin so must faith onely eye him for salvation and his death to kill sin by it No other looking but the brazen Serpent onely could prevent death Consideration of wayes humbling soule with fasting circumspection and watchfulnesse are a good way of diet for removing sins strength and recovering the health of God but diet may not be used for medicine that which onely can kill sin in us is the death of Christ unto this onely must we look for our cure and no other way And this one eye hath like force with that of the Spouse Caâ—t 4.9 to ravish the heart of Christ and pull any vertue that is in him for the helpe of the poore soule sin dies while it looks to the death of Christ onely expecting the likenesse of it or the sutable effect thereof to be produced in the soule 2. It must be a full eye of Faith also that receiveth this vertue from Christ that is Faith gathering it's full force turning all the thoughts of the minde all the purposes and resolutions of the will and all the affections of the heart to close with Christ in his dying and to draw vertue thence conformable thereunto even death to sin such an ey when all the spirits in the soul give their joynt influence unto it must needs have a piercing sight such as Christ must and will yeeld unto with such a full Spirit of Faith came that woman to touch the hem of Christs garment and sutably drew vertue out of him for stopping the issue of blood Neither was it properly her drawing against the knowledge and will of Christ Mat. 9.21 that did this but his free giving out vertue from himself unto that full Faith which made her say If I may but touch his garment I shall be whole 3. It must be a fast ned waiting eye of Faith unto which this grace is vouch safed unset led wandring eyes now off now on draw little knowledge or any good else from their objects the fixed look is that which turneth Christ unto it believing to the end will certainly make the effect to come Such a fixed eare and eye of Faith had that poore Criple that attended on Paul so intâ—ntively and firmly that he drew back the Apostles eyes stedfastly upon him Act. 14.9 10. who perceiving he had Faith to be healed that is Faith every way proportioned to receive an healing said with a loud voyce Stand upright on thy feet and he leaped and walked single full and constant believing cannot go off from Christ empty but while men are so beholding him in death or life they shall be changed into the same Image from glory to glory from one step of excellency to another in sinnes ruine and graces reviving by the Lord the Spirit Faith only looks and the lord-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
argues small strength for the heart to faint in the day of affliction so it no lesse evidenceth great power not to be shaken 3. There is a reward certainly following after and that a sweet and full one Jer. 31.16 It was Rachels consolation Refraine thine eyes from teares thy worke shall be rewarded No worse the issue of all Gods chastenings It is sweet to live the life of God above afflictions It is honorable to be of the Worthies and mightie ones of God to doe excellently Its greatest gaine to have Gods reward Himselfe is the returne I am thy Shield Gen. 15 1â— and thy exceeding great reward was his word to travelling Abraham and no lesse his voice to the soules labouring faithfully under his rod. Be comforted then ye chastened of the Lord life and honour and riches are yours if God can satisfie you your worke shall be well rewarded then be comforted 4. The promised end and certain issue both of the fathers scourging and of thy laborious exercise under the rod conclude infallibly sweet consolation to thy soule Three expressions in the text which carry in them the gaine of affliction are very cordiall and worth applying to the heavy heart 1. Fruit is intailed upon Gods rod and thy worke which issuing from God in this line is a notion of good not of evill and sounds abundance not scanty measure of this sweet that doth arise from bitter It is some comfort to know a mans end shall be good though his beginning and way be darke and evill Woe to him whose good shall end in evil and joy in sorrow but blessed he whose sorrow shall be turned to joy and teares finished in laughing Good much good is reserved for thee in the latter end thou afflicted of the Lord doubled sweet had Job for all his sowre and so shalt thou Job 42.12 let not present sorrow swallow up thy hopefull comforts 2. Righteousnesse the speciall kinde of this fruit if serious thoughts work on it must inlarge thy heart and heighten thy joy against all smart whatever it cost thee It is of the kinde of spirituall and heavenly good not low visible and earthy all which must perish This is a piece of Gods holinesse whereof by chastening he intends to make us sharers with himself this is fruit this is good indeed This heavenly rectitude helpt on in mans heart by chastenings is the face or Image of God in a mirror the divine nature carrying in it the whole Set of Graces answering to the Graces of Christ and Attributes of God none so neer God as these in reality of nature and dignity of place These are in the Spirits expresses the heavenly Gold Pearles Diamonds Agats Carbuncles Rubies c. Blessed soule that is fraught with such riches what will one scruple of saving faith of true holinesse c. be worth when God comes to seek his Jewels Beggarly world shall then be shut out no worth in the Gold of Havilah or Ophir only excellency will be in the Gold of Heaven a little righteousnesse more worth then a world and thou poore chastened of the Lord shalt have fruit a whole crop and abundance of this whilest thou labourest in the fires to glorifie the Lord He will inrich and honour and comfort thee 3. If there be not good enough in that heavenly kinde of fruit to comfort thee excellent because it is righteousnesse the face of God a spark from heaven take in it's adjunct or sweet associate Peace that clings unto and kisseth the righteous soule This is the blessing that cannot be denyed thee thou chastened of the Lord Peace be unto thee The Lord himselfe speaks it unto thee John 14.27 the God of Peace Christ bequeathes it the Prince of Peace My peace I leave with you my peace I give unto you even to his troubled and afflicted Disciples and the Spirit of peace seales it upon your hearts designed the only Comforter in Christs stead to be alwayes present quieting and comforting the hearts of his distressed members Nay the Rod it self speaks peace and not evill nay if thou wilt look up and see the goodnesse of God in his scourge thy heart must and shall say truly It is peace God smiles on me whilest he whips me my smart is allayed my feares are gone perfect love shines forth in chastening Why should I be afraid God ownes and holds mee though his hand be heavie upon me he calls mee darling childe of his delights when he seems to cast me off he rebukes mee indeed sharply yet hee remembers mee hee strikes yet his bowels are troubled for me he hath afflicted but hee will sure have mercy on me I will therefore cheerfully beare his hand because it is good and comfort my self in my sorrowes and sing to my God in the very fires for the fruit of righteousnesse and peace shall be with me for ever My God and Father saith so my Redeemer saith so my Comforter saith so yea my afflictions say so and therefore my heart is perswaded to assent and say Surely it is so Peace is my solace in the midst of sufferings though the world see it not Consider and be comforted yee chastened ones SECT XIII Cases arising from the premises resolved AGainst closing with these comfortable considerations I know the troubled hearts of Gods dearest are disswaded that upon some seeming ground of reason which unlesse removed must make their conditions comfortlesse and their burthens doubly burthen-some Let us heare then what they can say and weigh that strength of pretended reason to see if it be forcible to keep out comfort in this condition if not to take it out of the way that it may perplex no more 1. Case 1. Our soule refuseth comfort and concludes nothing but wrath from God in it's affliction being moved thereunto from the greatnesse of the evill lying upon the flesh It argues like Gideon my misery is too great to admit a dram of love or mercy in it As he to the Angel Jâ—dg 6.13 If the Lord be with us why then is all this befalne us No no God cannot be favourably with a people in such extremities as are bâ—falne us Never say the Lord is with mee or upon my side or like that widow-Jerusalem Lam. 1.12 Was ever any sorrow like unto my sorrow therefore a token of the day of Gods fierce anger and who can comfort against this Surely none can beare up when God puls down Answ nor comfort when he speaks displeasure if he be not graciously present with poore soules in their afflictions no reason indeed is there at all to be comforted The inference is good thus far but stay now Doth the greatnesse of our outward evill argue infallibly the absence of Gods love or the presence of his wrath This is the question which to take for granted is a great mistake the Negative part of it is Gods known Truth otherwise cast Job and
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
is from it this makes my countenance healthfull and though I see it not now yet I will hope and I shall praise him for it peace will come Conclude not then deare soule no grace because no peace wait for it will come and will not tarry abundance of peace to blesse thy soule for ever 3. There is peace upon thee in present were but thine eyes cleared of teares and thy heart of cares a little to consider and look towards it Rev. 3.19 Can this word fayle us Whom I love Irâ—buko and chasten and can he love and not be at peace All this thou doest not feele and therefore wilt not beleeve Faintings oppresse thy sense and sense thy faith that now thy hands hang downe and knees be feeble no strength is left in thee to see the good the peace of thy condition No remedy but this to shake thy selfe from the dust to bestirre thy selfe to lay hold upon mirth and healing Strive not against thy comforts still but yeeld thy selfe to reviving counsells In this way righteousnesse and peace shall meet upon thee and crowne thee and kisse each other Onely up and be doing to make that use of the chastening Providence which the Apostle here commends It is the last generall proposed and now more strictly to be considered The third part of the Treatise Concerning the true use of Chastenings as taught by the Apostle Wherefore lift up the hands that hang downe c. ver 12 13. SECT I. IN these is couched the sweet closing inference from all the former discourse had with these Christian Hebrews about their patience or suffering for Christ under the hand of God which teacheth the duties we owe unto and the true use that we should make of the chastening providence of our heavenly Father Two things are eminently observable 1. The terme of Illation whereabout also are considerable 1. The true premised ground whence it takes its rise which is not onely the end of chastening immediately foregoing but indeed the whole chastening Providence with the pieces of it as mention'd in the former part of this Chapter 2. The true force of it upon the consequent duties it lays necessitie upon Christians To lift up c. To make streight or even paths c. 2. The matter inferred which is a double duty upon the chastened 1. Incouragement They must stirre up themselves from their sad postures Lift up hanging hands and feeble knees 2. Amendment They must make crooked streight set themselves to rectifie and levell their wayes to God And both these I conceive joyntly urged by a double Motive 1. The danger of the neglect It will be greater Apostasie 2. The benefit of the performance It will be the healing of the lame I shall take the inference with its force upon the first dutie and after the resolution of the Metaphoricall termes into their proper signification I shall conclude in plaine termes the first use here injoyned from Gods chastenings Two things are obvious in the first dutie both represented in a fit Embleme 1. The object Hands hanging down knees feeble like a palsie man 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descriptio hominis inertis guem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Hesiodus Ber. in Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dâ— eo dicitur cujus manibus nulla industria inest cujus manus sunt minime industriae vel cuâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. mambus nâ—hil roboris inest Steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Act which is lifting up a fit remedy for the foregoing evill Could I handsomly present this man to view with these hanging fallen hands and these feeble loosened dis-joynted knees it were a most sweet Embleme of a most sad and disconsolate condition Suppose a man either by age or weaknes or surpassing paines so worne wasted and spirit-fallen that his hands sinke downe fall from his worke having no strength and yeelding unto death Or againe looke upon an aged palsie-man or one smitten with astonishment as Belshazzar at the hand-writing that his joynts are loosed knees smite one against another what a picture of amazing and confounding sorrow were this nothing but fainting and trembling to be seen here even to the yeelding up of the ghost And if such be recovered it must be by stirring chafing or lifting of these fallen members up himselfe rousing his friends about him supporting were as fit a resemblance of the comforting part To speak plainly these hands and knees intend no other but fainting and palsie hearts when poore soules seeme to be over-wrought with affliction so that as a wing-fallen bird they are stopt from motion strength spirit and all even yeelding unto death the terrors of the Almightie make them sit trembling and drinke up all their spirits In this conflict what creature can hold up yet this must not take away our hearts wee must even now lift up such hanging hearts support and comfort our spirits in such palsie fits and strive against our yeelding unto death by no means must we give way in chastenings to uncomfortable faintings but cheer up and revive against the face of death it selfe spirituall liftings up there must be for spirituall faintings and setting hearts againe in right frame of comfort and reviving for the worke of God This then hence is the rule for that Christian use wee must make of chastenings inferred from strong prenâ—ises Doct. 3. Gods chastening providence infâ—rceth his children to comfort and cheerfulnesse under all their sufferings Gods rod of chastening is not intended to breake and kill and dash in pieces but to bind up revive and comfort tender and dejected Spirits Griefe may become us under a Fathers frowne but dejection and hopelesse fainting the rod it selfe gainesayeth and injoyneth soules to a better use of it for their reviving The rise of this rule here is evident comfort is the dutie the inference layes the injunction and the Authority raising it is the chastening providence with all particulars specified therein and declared by the Apostle in his foregoing discourse Now for a more fruitfull treating on this these particular quaeries must be resolved 1. What is that chastening providence and wherein it doth consist that hath such influence upon this dutie 2. What is that force which that Providence hath upon this dutie concerning our hearts 3. What that dutie is which is with such necessitie urged upon Christians from this work of chastening The two former will cleare and evince the truth the last is properly thâ— use which I shall together unfold and presse practically upon our selves observing the Apostles scope in this place which is to perswade to dutie when he had toucht the state of it SECT II. Of the nature of Gods chastening Providence and its force TO satisfie the first inquiry 1. What is Gods chastening Ptovidence Poslquam docuiâ— Deum salutâ— nostrae prospicere dura nos cosligat inde nos ad alacritatem hortatur â—â—hilenâ—m quod nâ—s magis debilites
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from God It is St Pauls note We are not ignorant of his devices shrewd ones they be indeed and destructive unless warily prevented See then yee chastened sonnes and daughters of God whose wile it is to stave you off from saving comforts under chastening if Satans no cause to cherish such motions Gods way is quite contrary and his will and care is to comfort his afflicted people Say then in this case as the Lord Mediator said to the Devill or his instruments upbraiding his poore Church to keepe them in a disconsolate condition â—ech 3.2 The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee Turne him off with his wiles for God to deale with him the Almightie will certainly plead your cause against him Beleeve God in this matter and yee shall prosper lift up your hearts to take in the consolations that he gives out this will defeat the Devills plot strengthen your selves for your desired obedience under the rod and so inable you to glorifie God in the very fires Thinke it O thinke it then your dutie to reach after the comforts of Christ in your afflictions be stirring and active in it because your adversary night day laboureth to drive you from it chear up chear up deare soules that yee may abound in the work of the Lord and your reward may be full in the latter end But how would you have us cheared Quest Is it fit under such sad discoveries of God to laugh and sing or to be light and joyfull is mirth sutable for the rod Surely not that mirth of the world Answ Eccles 2.2 Sisemeâ— correctus faâ—rit in noâ—as usm as ille crucis â—imor ad tolerantiarn composite simus nulla 〈◊〉 pars nostrâ— qâ—â— non 〈…〉 mâ—â—a 〈◊〉 suâ—m Dâ—â—prâ—standâ—m Calâ—â—â—â—â— Tâ—at which justly the Preacher calls madnes no sober mirth or Christian spirituall chearfulnesse is that which is pressed on Gods chastened Children not carnall jovialitie or fleshly pleasure which the world takes to throw out sorrow not this but those cordiall revivings of God that may keep up the soule from fainting and dying under the rod and set right the heart bowed downe to be above all discouragements that might make it halt with God to fall off from duâ—ie which God requires of them such raisings and ravishings of God yee must seeke after that yee may yet be serviceable unto him But what soule can take incouragement Quest when it sees its unevennes with God and haltings and imperfect walkings under the rod every day Surely the more need of comfort because thou art faint Answ and of support because thou art lame and haltest Thinkest thou to cure thy fainting and heale thy halting without the consolations of God This cannot be observe the Apostles method in this verse he aimes at it by the rod to bring us to an upright station and even walking with God but this cannot be while dejection is predominant over heart and flesh first then he labours to support hands hanging downe and feeble knees and then directs to make right paths for lame feet to walke in It is the naturall course of curing Nitendum est Dâ—i consolatâ—onibus ut simus ad bene agendum fortes strenui atque ill a est full ura nostra Calvin in Text. if any have broke a leg and grows faint upon it the Chirurgion will give some cordiall to revive the patient for present and maintaine his life afterward he goeth about to set bones right againe So Gods Spirit here aimes no lesse at amendment of soules by the rod than the incouragement of them but because this concernes the present maintenance of life therefore he comforts first the wounded and after heales In this method must we walk if therefore yee will yeeld to be comforted in the first use wee shall proceed to better you and make you walke more evenly with God in the second which now follows in order to be pressed SECT V. The second Vse of the chastening Providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Amendment of soules under the rod pressed by the Apostle in this clause And make streight or even paths for your feet ver 13. NOw poore Christian here is the mark thou aimest at to be good that thou mayest be glad and chearfull unto which by the Apostles line I shall now labour to direct thee that I may helpe thee home Chastenings are no deviations from this mark but indeed directories and helps as well as goads pricking on the soule horeunto If we bring the terme of illation close to this direction Wherefore make streight c. the force of all the precedent chastening providence runs out into this dutie of the afflicted which is also the effect of Gods chastising God gives through the rod a streightning power and then puts on the chastened soule to worke by him and with him for walking in that right and even path with himselfe The matter here inferred together with the force of the inference is here to be weighed that we may know Gods mind herein and more strongly conclude what here he teacheth us The usefull counsaile here given is short and pithy rhetoricall and rationall clothed in a metaphor as the former but carrying in it and pressing on us a solid truth and wholesome advice for rectifying our wayes and making even our hearts with God being put upon it by the scourge The Act of provision or making The object right paths or wayes The subject for what for your feet are all expresse termes in the dutie and suted in this borrowed speech one unto another Feet are the instruments of motion which here must note all that of man that must move to God 〈…〉 greâ—sivae ita opâ—â—atâ— claudâ—at quondo non sequ â—â—â—r râ—â—ula â—â—gis divinae Aquin. in tex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—bitas Sâ—mitas vias c. Est praeâ—â—ptâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentionis quasi in curriâ—â—â—â— viâ—ae sanâ—â—ae religiosâ—e Canâ—ernr Locus not adâ—â—s pro libcro arbitrio sâ—â—â— suin movenâ—e ad bona opera Estius in text Sern tas sacâ—re reâ—tas hoc est quatum in vobis est dare â—peram ad â—â—c sed proprâ—e rectificare â—si solius Deâ— Aquin in Text. Psal 25.4 in the course appointed for the creature and therefore not onely affections as one or mind as another nor any one part singly but the whole man must be here intended which the heart may well comprehend these also as we are guided by the following expression must be conceived lame feet halting maimed hearts cripple or limping soules that walk not perfectly with God like a foot bruised or out of joynt then is a leg or foot truly lame when it followeth not the rule of the going or moving facultie which is to tread even and so to walke at ease No lesse our hearts and works toward God are lame when they
follow not the rule of the divine law Againe for these right or even paths must be prepared that is a right course or frame by that unerring truth must be set for these to move in I should not stand critically to paraphrase upon that word in the text paths which signifies strictly such a way or tracke that a wheele makes upon the ground suppose of chariot or the like for I am perswaded here mainly it intends a way fitted for a man to walke in whether drawn out by a wheele or trodden by a foot it matters not either may serve and so doe to present the way of Gods counsells to us fitted for Christians to walk in but finding it occasioning a pious conceit that it should presse speed in the way as well as evennes as the charret-wheele runs in its tracke when the foot but walks in its course I would not reject it yet not concluding it necessarily from this expression A right course to God is the maine here prescribed Once more these we must make for the direction is to us not favouring free will as the Jesuite notes as if this were presently in our owne power their Seraphicall Doctor may teach him better from the Text Make streight paths that is so much as in you lyeth indeavour to it but it is Gods onely worke properly to rectifie or make streight hearts and wayes for which cause David prayeth Shew me thy wayes O Lord teach me thy paths God himselfe by the Spirit given in the rod inclines and orders the heart to a right frame suted to his counsells but then the chastened soule being quickened and acted by God must work under him with him to bring heart words and works to this right rule so that indeed God onely rectifies and we are rectified by him all our motions being onely in him and by him as he said Now I live yet not I properly and of my selfe but Christ liveth in me So indeed God properly and by his strength makes streight the crooked we are but streightned by him however moving in his hand It is a certaine truth our duties depend upon Gods promises as the effect upon their cause This word the Lord of heaven speaks Isa 35.6 The lame man shall leap as an Hart and speaking doth create it the lame stands upright and walks and leaps in the wayes of God In short the dutie here concerning us is not unfitly paraphrased Make streight running paths for your feet or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerar Runne streight and uprightly in the wayes of God this is the worke charged on us How careful would a man be for a lame foot to have shooe even ground even all even to keep from hurt more should we care for lame hearts to have frame even and paths even for them to walk and run in if our marke be blisse The former wherefore indispensably presseth this upon Gods chastened ones Gods care in chastening must put them upon care in rectifying or making streight their wayes for him the last rule then for our practicall use of chastenings is Doct. 4. Gods chastening Providence is his rectifying hand upon his halting Children or thus The rod providence inforceth the chastened as much to rectitude towards God as comfort for themselves no lesse injoyning to make even wayes for lame feet than to lift up hanging hands and palsie knees I shall not need here againe to state the nature of this chastening Providence the spring that moves to this dutie that being done above These three things must be dispatched and then shall I set the period to this worke 1. A discovery what vertue force or help this rod-providence yeelds for rectifying mens hearts 2. The state of the afflicteds dutie under this help 3. The motives added in the Text inforcing to this dutie all which more distinctly handled I shall then draw up the close SECT VI. The vertue or force of the chastening Providence for rectifying hearts and wayes THat there is a force in this scourging care of God to constraine the chastened to this rectitude of heart and wayes the illative terme wherefore doth evidently determine which presseth from thence upon the dutie The question here to be satisfied is the quid sit what force this is Which opened will carry its proof within it selfe The vertue or power then of this chastening is two-fold 1. Physicall or naturall which is the cause naturally producing this dutie as the fire warmth upon that which is applied unto it The rod makes right in beating to it this force constraines by inabling 2. Morall or rationall forcing the reason of man to command his heart to this rectitude and bend towards it In all works and means of grace as God dealeth powerfully so he doth rationally also with man his creature These deserve a little weighing To the first Take we in but those grand concurrents to this chastening dispensation the Author Mediator Spirit and Rule of the rod not to speake of them distinctly they joyntly give out their power to effect this rectitude in the chastened soule and that efficiciently necessitating the man to this streightnesse of heart and way and that in this order God the Father in his Son and by his Spirit and through his promise or according to that word of grace so orders the rod that it shall reduce the wanderer rectifie the crooked and help the halting to walk at ease in right and even paths therefore they must make streight paths for their feet All these persons are coordinate in the rectitude of their own being the ground of this effect produced in the creatures and in their power and in their purpose of working it this way on the afflicted Deut. 32.4 Psal 19.8 Right or Rectitude is the Name of God in every person No lesse is Right the singular propertie of his word and if so whatsoever issueth from this hand according to this rule by the rod must needs be an answerable like effect Now the joynt power given out from this chastening Providence to frame the soule to this dutie is various 1. A teaching power Directive which is properly a teaching power that dictates this uprightnes of heart and walking to the chastened and prompts them succesfully to it The rod hath a voice in its smart speaking righteousnesse but of it selfe weake untill he that prompted it put forth his voice in it here the Providence chastising or God himselfe correcting teacheth by it reformation or rectifying of a mans waies and if he teach he makes impression upon the spirit though creature teaching passe off too sleightly It is the note of Christ in recording that promise Joh. 6.45 They shall be all taught of God Every man therefore that hath heard and learned of the Father commeth unto me God doth not teach in vaine or in any case so not in this way of instructing by the rod his uprightnes prickes the lesson and his power teacheth it to
the purpose The Psalmist observes this Good and upright is the Lord Psal 25.8 9. therefore will he teach sinners in the way that is the right way he expresseth no lesse immediately The meek or humble or afflicted will be guide in judgement that is the right path ordered by him and the meek will be teach his way And the happie effect of this teaching is proclaimed to the Church Psal 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy law No reason to proclaime him blessed unles crown'd with the highest good and attained unto God in his very uprightnes and even thither doth God draw him by chastening and by teaching Needs then must that soule learn to walk in right wayes when God himselfe by the rod shall teach him 2. Effective also or a creating power is this issuing from the rod-providence to make Gods chastâ—ned cleave to even paths God himselfe is in the rod therefore must worke like himselfe to bring about his purpose of graâ—e that none can let it In his word he speaks and it is created and in his rod he speaks and his pleasure is effected He sends his word and sayes to the dead live and they live and to the crooked be made streight and they stand upright and no lesse doth he send his rod and cryeth to the wandring sheepe returne and it returneth and to the lame soule walke in even wayes and he walketh The words of promise are therefore peremptory The lame shall leap as the Hart c. It in creatiâ—g darknes and evill afflictions on his people he speaks to heavens and skies to drop downe righteousnes it must be if he be God I the Lord have created it Isa 45.7 8. David found this upright frame really made and abiding on his soule for which he blesseth the houre of his chastening It is good for me Psal 119.71 that I have been afflicted saith he the effect was evident the learning of Gods upright statutes which was no other but the framing of his heart unto them needs then must they walk rightly and run in even paths for whom God makes such hearts and wayes 3. Active likewise and a power of doing or stirring according to the bent or byas of the rod doth God give out to his chastened ones that they may be stirring and make themselves right wayes So that not onely skill for dutie and will for dutie is hence brought home to them but actively diligence and earnest motion to walk in these upright wayes is hence supplyed not onely outward pricks to spurre on from without by the rod smarting but inward motions Non aculcos addit tantum ab extra sed impetus ab intra movet Hos 6.1 quicknings and stirrings to this by the secret hand that manageth the rod upon the heart See this force upon the Church afflicted they egge one another forward to return and walk with God Come say they let us return unto the Lord. c. This then is the first part of the power of this chastening providence naturally inabling the afflicted to make right paths for their feet to walk in To the second the morall force of this afflicting hand upon the following duty is the strength of reason which is so great that it must needs over-power men and make them yeeld to give out themselves to the utmost for obedience unlesse they refuse to be drawne with the cords of a man and declare themselves unreasonable let these strong reasons be weighed for this purpose issuing from this divine providence 1. It is the will of the Chastiser the command of the highest God even your amendment by the Rod to have your feet set even in his right path Ezck. â—3 11 Dâ—sidero alquâ—d audiâ—e de Cwlo can there be stronger reason to perswade obedience from a Law base creature than that word from heaven Turne yee Turn yee why will yee die It is all the warrant for duty which reason can require that which he said I desire to heare something from heaven unlesse yee are stronger then God and can over-top him it is most unreasonable to resist â—is will 2. It is the love of the Mediator to put in between God and you and direct the stroak through himself to beare the bitternesse himself and to let out only so much of the smart as to startle you out of your wandrings and crooked wayes and perswade you to returne and take the streight path that yee may be conformed unto him Is it not the justest reason now that yee should comply with this love of the Mediator is it not most unreasonable to reject his love without a cause and by your frowardnesse returne hatred for his good will 3. It is the Spirits free motion that as he would seale you for God with his owne character so he would drive you to him by the Rod and therefore ruleth in this chastening to by as your hearts to the right path is it reason then to deny this sweetest motion to sadden this Spirit to lame our selves more and turn out of the good way of God The Oxe and the Asse shew more respect to their guides than this In a word through all these hands the Rod is the last means to rectifie a soule and if this do it not it is perverted to perdition Reserving other considerations in the Text for their own place this is the summe of the precedent arguments Absolutely necessary it is to reach that conformity of heart and wayes to God in rectitude the Fathers will the Sonnes love the Spirits motion through the Rod drive the afflicted unto this marke can reason deny to yeeld to this power which is for the mans salvation and not destruction Surely not we shall then take it as undeniably pressed upon chastened soules from this sweet Providence therefore make streight paths for your feet But what is our duty here That is the next part SECT VII The state of our duty in making streight paths for our feet THe power of Providence to help us and reason from the Rod to convince us of duty have before appeared That we are to be doing something being summoned by the Rod is evident what we must do is now the question Make right paths for lame feet we must this the Rod would have that we set our halting feet in Gods even wayes to make our treadings or steps sutable thereunto Now halting here is an unperfect or uneven walking with God when by feares or other blasts we are kept from the strict and right tract of conversation from which we should not swerve Amendment then or thorow reformation is the morall of right paths and right feet joyned together which is our work to look unto to make our thoughts right concerning God concerning sin concerning duties and our affections right suted to various objects according to the rule and our indeavours right striving to keep close to the line of
I suffer you It was but infirmitie in them yet not to be suffered for it tended to greater ruins as it proved with another sort of false Christians 1 Tim. 6.5 from whom Timothy was advised to withdraw 3. The weaknes of the halting feete and thence pronenesse to be driven out by opposition or to fall out of the way of God utterly of themselves for want of strength every weaknesse in the very entrance inclines to more habituated distempers and then to death and no lesse infirmity in the Christians life and walking tends to greater perversenesse and fatall danger The duskish evening leads into the darkest night and the weakest evill brings ever to a worse unlesse in time resisted This made Paul stand up so sternly against those at Antioch which did not walk rightly that is Gal. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did halt in the way of the Gospel and he did resist their dissembling lest it should proceed to greater wickednesse and so to the ruine of their souls It is evident in these now that halting doth of it self incline to pernicious Apostasie and the souls destruction But why this a motive to comfort and conformity or rectifying wayes to God The reason of this must be the vertue of these duties for prevention of this dismall evill The next consideration To the second The power in the former duties effectuall for cure of this evill is twofold 1 Primitive to turn away those pernicious maladies that breed and bring forth this Apostasie 2 Positive to keep the soul in a true and perfect state with God this more properly is considerable in the second motive for healing the former is the work for present to state that Now these two duties encouragement and amendment are sweetly fitted against two sorts of evils that work this overthrow of poore souls some are weakning evils that disable the soul to stand against it others are perverting evils thrusting the soul out of Gods way into perdition Comfort is the cure of these and Reformation the bane of these whereof something would be discovered more distinctly 1. The consolations of Christ wheresoever they come remove these weakning and dis-inabling evils which lay the soul more open naked and obnoxious to the mischief of all Apostarizing corruptions the stating of those evils with the application of this remedie will be here convenient 1 The fading of light for discoverie of God in Christ reconciled makes the soul very weak apt to be turned aside from the truth having lost God out of the eye for want of light indeed many times a poore soul is turned into an hell of sin and miserie for who can be solicitous to keep close to God who seeth him not or at least not reconciled To this the comforts of Christ do give soveraigne help for which cause it must be that the Apostle in hsi method of bringing the Churches to the abundant knowledge of the mysterie of God in Christ Col. 2.2 he strives first that their hearts might be comforted and thence would he draw them to the riches of the full assurance of understanding to the acknowledgement of or insight into the mysterie of God of the Father and of Christ And truly no soul can be so intimately acquainted with the secret of God in Christ the great preservative against Apostasie but that soul that tastes of his sweet and ravishing consolations and hath his heart revived by him reach after Christs comforts then they must that desire fully to see him and seeing to be established by him 2. The fainting of hope and therewith the decay of vitall spirits is a very great weaking and exposeth of it self to death unlesse a remedie be timely and none better than the consolations of God for removing of this dangerous obstruction and reviving the drooping spirit Alas the dying of hope leaves the soul as a livelesse thing turns it into a miserable state of confusion and distraction that it is even readie to curse God sometimes unawares and die and lieth liable hereby to the tempters furie to be hurried into a soul-killing despair Now to give life to this hope the Apostle implores God for his poore Romanes but under what notion hear his words Rom. 15.5.13 once the God of consolation or the comforting God and again the God of hope even that makes to hope fill you with all joy and peace in beleeving that ye may abound in hope through the power of the holy Ghost It is then the comforting and hope-raising God that can create hope and by hope joy and by joy establishment for his poore creatures Consolation and the comforting power in God bears all this work The Psalmist found this vertue of divine consolation Psal 94.19 In the multitude of my thoughts within me confusion of thoughts were within him what course to take whether to stick to God or leave him thy comforts delight my soul These revive and keep from sinking Who would not catch after these grcedily rather then die 3. The failing of duties and vitall actions are a sad presage of death as well as a great weakning in present to the soul every omission or weak performance is like a gaspe before giving up the ghost Now no way to cure this but by cordials and none like the comforts of Christ When Christ himself was in the conflict buffeted by Satan to make him deny his Father to let us see that our flesh in him needed support Angels are sent to minister to him and support the flesh how much more need hath our poore spiritlesse flesh of this Matth. 4.12 For want of praying and for want of walking the soul may be subverted utterly and for want of comfort it can do neither nothing strengthens the hands more to the work of God than the consolation of Christ and nothing keeps more from Apostasie then to walk circumspectly in the wayes of God and abound in his work In sad distempers Jeremiah resolves to do no more work not to speak again in the name of the Lord but when the fire burnt within him and the comforting spirit inflamed him he could not hold his tongue Never did David fall fouler then when his heart flag'd and fell off from dutie and never was it well with him again untill Gods comforts had raised him to his former communion Psal 51 1. c See how these consolations as well as convictions ministred by Nathan put him upon prayer again Psal 42.5.11 to recover his fall Nay frequently is he forced to beat the comforts of God upon his own heart to keep him from defection and that by reason of weaknesse was growing on him dutie saves from Apostasie and comfort keeps up to duty It is but reasonable then to prevent subversion we labour for strength of action towards God and for support in this we strive to take hold of comfort in our afflictions The Gospels comfort can onely cure suol-killing faintings seek
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
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
out of place it must be deficient in beauty if not in health and indeed an uneven and unfit disposition of members â—s reformation puts all right this way and makes a good foundation for saving health when body and soule stand in a right aspect to Christ all must be well to God-ward there 2. A right disposition of faculties and inward affections Rectad spâ—â—tio 〈◊〉 when judgement will and affections stand right with God in that Euangeâ—â—call rectitude promised to and wrought in the true members of Christ which is a true conformity to the minde of God though not in present reaching in degrees yet to be perfected in Gods appointed time This is quite contrary to all crooked and perverse dispositions and therfore must be the healing of them if distempers be best cured by contraries a cleane heart and a right spirit is that which David calls for to recover his hurt that befell him by his fall Psal 51.10 When minds stand right with Gods mind and will with Gods will and love where God would have it 1 Pet. 3.21 and feare where God appoints it and zeale where God calls for it so that answer of conscience is directly to Gods call Psal 27.8 according to that when God saith Seek yee my face the heart answers in very termes Thy face Lord will I seeke this is a sound spirit in good state of health rectifying therefore must be healing 3. Râ—ctadâ—posio 〈◊〉 A right disposition of acts and conversation exercise as it is a token and effect of health of body so no lesse a preservative of it rightly ordered Surely in the present case it is very true right wayes with God are the effect of an healing reformation and do also perfect it right hands and right feet pitching upon right works and right wayes argue an healthy soule indeed and so keep it in that good condition from over-powering distempers by sin such do no iniquity here security from satall sickensse or halting Psal 119.3 but whence this They walke in his wayes This right disposall of wayes and godly exercise pâ—â—vents spirituall diseases and I keeps the soule in health Thus far we see the sweet healing vertue of these duties such a benefit of them as may make them truly desireable by Christian soules Heaving therefore thus touched the goodnesse of these motives which is their drawing force for a close of all as God directs I shall only labour to move by them to the practice of those duties which concernes the chastened in the right use of their afflictions Heare now yee afflicted of the Lord Doth God so pity the halt and the lame that are any way maimed by the Rod that he chooseth healing for them not greater ruptures or subversions Be then of Gods minde and cloose your own life not your death for this purpose reason will guide you to take hold on comfort and perfect reformation These are the binding hearling wayes for the sicke and broken if health yea saving health in God be so good so desirable catch at comfort in Christ cheere up lift up hanging hands and palsie knees pursue a through righting of the soule a full reformation these will be health to the navell and marrow to the bones The duties have been stated already looke there what is to be done The rules of right prosecution I shall only adde here that wee may walk by line and not swerve they are such as these 1. Prosecute these really true comfort and true reformation must be truly pursued with reall care purpose of heart and affection of soule to prosper 2. Pursue them equally as much strenght and vertue are in one as other seek after reviving or consolation of Christ as much as after rectifying or amendment sweetnesse of life health and strength are equally promoted by both 3. Follow them orderly it may be needfull sometimes first to comfort and strengthen hands and feet before we exercise them to works or wayes but then the inseparable issue of comfort must be amendment and right walking be not shie of the consolations of God upon pretence of unworthinesse these must make us worthy at least as they are unseparably united let them be joyned in the prosecution take one to dispose more sweetly to the other 4. Pursue them earnestly as a man would strive for life and health yea and with that constancy as is sutable to that desire of living ever such preservatives of health make a blessed life while they are in use health is maintain'd and life perfected as yee desire to live then labour to be comforted and rectisied in Christ Cheerefulnesse and rectitude will establish you for ever Be eager be constant in their pursuite conscience in duty will signe you the true members of Christ and servants of the great God Neither will your Lord forget his promises or covenant of his truth In your duties he will meet you Hos 14.4 Zeph. 3.19 He will heale your back-slidings and love you freely hee will save the soule that halteth though the Rod smart a while your pain shall be your gain it is your Father that chastiseth he seekes not your fainting but reviving not your evill in hardening but your good in reforming not your subversion but conversion to him not your sicknesse nor your death but your life and everlasting health seek yee also and yee shall finde The chastening Father the mediating Sonne the comforting and quickening Spirit are all ingaged to give in the sweet and full fruit of chastening providence to your soules strainten not your own bowels but open to them and labour with them By that Spirit of joy and love through the Prince of peace and Son of love give glory to that tender Father who is God-Love blessed for ever from him this one God in three are all things to him be glory in the Churches for ever and for ever Amen FINIS