A Supplement to the Several Discourses Upon Various Divine Subjects, Discourse 6

A Supplement to the Several Discourses Upon Various Divine Subjects · Discourse 6

p. 76A DISCOURSE FOR The Comfort of Child-bearing Women.

1 Tim. 2.15.

Notwithſtanding ſhe ſhall be ſaved in Child-bearing, if they continue in faith, and charity, and holineſs with ſobriety.

I Shall not take my riſe any higher than v. 12. where the Apoſtle orders that a Woman ſhould not teach. But I ſuffer not a Woman to teach, i. e. publickly.

Two Reaſons are rendred;

1.**Hierom.She was laſt in Creation: Adam was firſt formed, then Eve.

2. Firſt in defection, v. 14. And Adam was not deceived, but the woman being deceived, was in the tranſgreſſion. The fall of man was the fruit of the Womans firſt Doctrine, and therefore ſhe is not ſuffered to teach any more; the Woman was deceived by the Serpent, and ſo drew her Husband, and whole Poſterity, into ruine. Some of the Papiſts bring this place as an Argument againſt Womens reading the Scripture; but no reaſon can conclude it from this place. How can the Spirit of God prohibit their reading the Scripture in private, and the inſtruction of their Families, ſince Women are among thoſe who are commended for reading the Scripture? Acts 17.11, 12. where the honourable Women are mention'd. And Lois and Eunice are applauded for their inſtruction of Timothy. Are not Women bound by that command of Peter, to give a reaſon of their Faith to any that ſhall ask them, unleſs they would have Women Chriſtians without reaſon? What was the Office of thoſe Eccleſiaſtical Widdows in the Primitive times, but to inſtruct the younger Women? But this is not to be charged upon all the Papiſts: Becanus only is the man that Rivet mentions**Iſagog. ad Script. c. 13. p. 990, 991. And becauſe upon this declaration of the Apoſtle ſome might be dejected by the conſideration of the deep hand the Woman had in the firſt fall, in the puniſhment inflicted upon them for it, the Apoſtle in the Text brings in a Notwithſtanding for their comfort. Notwithſtanding her guilt in defection, her puniſhment in child-bearing, ſhe hath as good a right to ſalvation as the Man: So that the Apoſtle here anſwers by way of anticipation, an Objection which might be made, whether the guilt contracted by the Woman, and the puniſhment inflicted, might not hinder her eternal ſalvation. The Apoſtle anſwers, No. Though ſhe was firſt in the tranſgreſſion, and the pain of child-bearing was the puniſhment of that firſt ſin, yet the Woman may arrive, to everlaſting ſalvation notwithſtanding that pain, if ſhe be adorn'd with thoſe graces which are neceſſary for all Chriſtians. Though the puniſhment remain, yet the believing Woman is in the Covenant of Grace, under the wings of the Mediator of that Covenant, if ſhe have Faith, the condition of the Covenant, which works by Love and Charity, and is attended with holineſs, and renewal of the heart.

Obſerve; God hath gracious [Cordials] to cheer up the hearts of Believers in their diſtreſs, and in the midſt of thoſe caſes which are ſufficient of themſelves to caſt them down. The Apoſtle here alludes to that curſe upon the Woman, Gen. 3.16. Ʋnto the Woman he ſaid, I will greatly multiply thy ſorrow, and thy conception; In ſorrow thou ſhalt bring forth Children. The puniſhment is peculiar to the married woman, beſides that puniſhment which was common to her with the man.

Thy ſorrow and thy conception. Hendiadys ſay ſome; The ſorrow of thy conception. The word foreign ſignifies the whole time of the Womans bearing in the Womb, and ſo includes not only thoſe pains in the very time of Labour, but alſo all thoſe precurſory indiſpoſitions, as the weakneſs of the ſtomach, heavineſs of the head, irregular longings, p. 77and thoſe other ſymptoms which accompany conceptions. Though this pain ſeems to be natural, from the conſtitution of the Body, yet ſince ſome other Creatures do bring forth with little or no pain**Ariſtot. Hiſt. Animal. l. 7. c. 9.; It would not have been ſo with the Woman in innocency, becauſe all pain which is a puniſhment of ſin, had not been incident to a ſinleſs, and immortal body.

We will conſider the words apart.

Saved.] It may either note the Salvation of the Soul, or the preſervation of the Woman in Child-bearing. The firſt I ſuppoſe is principally intended, (for the Apoſtle here would ſignify ſome ſpecial comfort to Women under that curſe. But the preſervation of Women in Child-bearing was a common thing teſtified by dayly experience in the worſt, as well as in the beſt Women, and Chriſtianity did not bring the profeſſors of it into a worſe eſtate in thoſe things which immediately depended upon God, or make the Children Vipers, not to come into the world without the death of their Mothers.) Yet a temporal preſervation may be included; for when an eternal ſalvation is promis'd, temporal ſalvation is alſo promis'd, according to the methods of Gods wiſdom and goodneſs in the courſe of his providence, there being in all ſuch promiſes a tacit reſerve, viz. if God ſees it good for us; and the manner of their preſervation alſo, wherein the preſervation of a believer differs from that of an unregenerate Perſon. Others are preſerved by God, as a merciful Creator and Governour, in a way of common Providence, for the keeping up of the world; But believers are preſerv'd in the way of promiſe and covenant, in the exerciſe of faith, and by the ſpecial love of God, as a tender Father, and their God in covenant with them through Chriſt.

In Child-bearing.] foreign; through Child-bearing. The Praepoſition foreign is often taken for foreign, as Rom. 4.11. That he might be the Father of all that believe, though they be not circumcis'd foreign believing in uncircumciſion, where it notes the ſtate wherein they ſhall be ſaved. So it notes here not the cauſe of the ſalvation of the Woman, but the ſtate wherein ſhe ſhall be ſaved, and amounts to thus much; The puniſhment inflicted upon the Woman for her firſt ſin ſhall not be remov'd in this life, yet notwithſtanding this, there is a certain way of ſalvation by faith, though ſhe paſs through this puniſhment. For by foreign is not meant a ſimple Child-bearing, but a Child-bearing in ſuch a manner as God hath threatned with ſorrow and grief.

If they continue.] By [They] is not meant the Children, as ſome imagine, becauſe of the change of the ſingular to the plural; the ſenſe then ſhould run thus, ſhe ſhall be ſaved, if the Children remain in faith, &c. That would be abſurd, to think that the Salvation of the Mother ſhould depend upon the faith and grace of the Children. When it is ſometimes ſeen that the Children of a godly Mother may prove as wicked as Hell itſelf. But by [they] is meant the Woman. The name Woman is taken collectively for all Women, and therefore the plural number is added. The Apoſtle paſſes from the ſingular number to the plural, as he had done from the plural to the ſingular, v. 9. In like manner let the women adorn themſelves in modeſty, where he uſes the plural, but v. 11. reaſſumes the other number again in his diſcourſe. The graces which are here put as the conditions, are, Faith, Charity, Sanctification, Sobriety. Where the Apoſtle ſeems to oppoſe thoſe to the firſt cauſes or ingredients of the defection.

1. Faith oppoſed to Ʋnbelief of the precept of God and the threatning annext.

2. Charity, oppoſed to Diſaffection to God. As though God were an Enemy to their happineſs, and commanded a thing which did prejudice their happineſs, whereupon muſt ariſe ill ſurmiſes of God, and an averſion from him.

3. Sanctification. In oppoſition to this Filthineſs and Pollution brought upon the Soul by that firſt defection; there muſt therefore be in them an aim and endeavour to attain that primitive integrity and purity they then loſt.

4. Sobriety, foreign, Temperance. Becauſe the giving the reins to ſenſe, and obeying the longings thereof was the cauſe of the fall, Gen. 3.6. She ſaw that it was pleaſant to the eye. Original ſin is called concupiſcence, and luſting, and to this is oppoſed Sobriety.

1. Faith.] This is put firſt, becauſe it is the Fundamental grace. It is the employer of Charity, for it works by it; the root of Sanctification, for by faith the heart is purified. By Faith is chiefly meant the grace of Faith (1) Faith in the habit (2) Faith in the exerciſe.

2. Charity.] The firſt ſin was an enmity againſt God; therefore there is now neceſſary a Love to God. The firſt ſin was virtually an enmity to all the poſterity of man, which were to come out of his loins; therefore love to mankind is neceſſary. And Faith alwaies infers Love to God and man.

3. Sanctification] is here added, becauſe by that both the truth of Faith and love appears to our ſelves and others. And juſtification by Faith is thereby ratified, James 2.24. By Sanctification is not here meant a particular holineſs or chaſtity due to the marriage bed, as ſome of the Papiſts aſſert, but an univerſal ſanctity of heart and life.

4. Sobriety.] This is a natural means for Preſervation. Intemperance makes bodily diſtempers more dangerous in their aſſaults. True Faith is accompanied with Temperance and Sobriety in the uſe of lawful comforts. The Papiſts, though without any good ground, frame an argument from hence to prove marriage to be a Sacrament, aſſerting that thoſe graces of Faith and Charity, &c. are conferred upon the Woman by vertue of Marriage, and ex vi inſtitutionis. How ſevere a Doctrine is it then to engage any in vows p. 78of a ſingle life when they might have a readier way to attain grace with the Satisfaction of nature? Are not the virtues mentioned here, as neceſſary to the ſingle, as the married Chriſtians? Who ever heard that marriage was appointed to confer thoſe Chriſtian graces which are neceſſary for men and women in all Conditions? Beſides, is it probable that that was inſtituted to confer Chriſtian graces, which was inſtituted in Paradiſe before Chriſtianity was in being, and had been valid if man had ſtood in innocency, where there had been no need of a juſtifying Faith?

Obſerve. 1. The Puniſhment of the woman; In Child-bearing.

2. The Comfort of the woman. She ſhall be ſaved.

3. The Condition of the Salvation. If they continue. Wherein is implyed an exhortation to continue in Faith, &c.

Doct. Many Obſervations might be raiſed.

1. The pain in child-bearing is a puniſhment inflicted upon the Woman for the firſt ſin.

2. The continuance of this puniſhment after Redemption by Chriſt, doth not hinder the ſalvation of the Woman, if there be the Goſpel-conditions requiſite.

3. The exerciſe of Faith, with other Chriſtian graces, is a peculiar means for the preſervation of Believers under God's afflicting hand.

I ſhall ſum them up into this one.

Doct. The continuance of the puniſhment inflicted upon the Woman for the firſt ſin, doth not prejudice her eternal ſalvation, nor her preſervation in child-bearing, where there are the conditions of Faith, and other graces.

Here I ſhall ſpeak,

1. Concerning the Puniſhment and the Cauſe of it.

2. The Nature of it.

3. Its not prejudicing Eternal Salvation.

1. Concerning the Puniſhment. Child-bearing it ſelf is not the puniſhment, but the pain in it. For the bleſſing [Increaſe and multiply] was given in Innocency. This puniſhment is peculiar to the Woman, and ſuperadded to that inflicted upon the Man, wherein the Woman alſo hath her ſhare, though it lay heavieſt upon Adam's ſhoulders. And becauſe this puniſhment is the greater, it is diſputed in the Schools whether Adam's or Eve's ſin were the greater. Various Opinions there are. We may, I think, ſafely make theſe Concluſions.

1. In regard of the kind of ſin it was equal in both: They both had an equal pride, an equal aſpiring to be like God: For in all probability, Eve gave not her Husband the fruit to eat, without acquainting him with the reaſons which mov'd her to eat it, as alſo the advantage ſhe expected from it. And God chargeth this aſpiring humour upon the man, Gen. 3.22. The Man, foreign, is become like one of us. Both of them therefore embrac'd the temptation as it was directed, and ſwallowed the fruit, with an expectation to be like, not the Angels, (as ſome think, from Gen. 3.5. You ſhall be as Gods, Elohim;) but like God himſelf, as appears by v. 22. in that Ironical ſpeech, where the Lord God Jehovah ſaith, The Man is become like one of us. They both believed the Serpent, both broke the command in eating the fruit, both were guilty of this aſpiring Ambition. Some indeed think Eve ate twice of the fruit, once before the Serpent, and the other time when ſhe gave her Husband, Gen. 3.6. She did eat, and gave to her Husband with her, and he did eat **Mariana in loc.. But that is not ſo clear in the Text.

2. In regard of the firſt motion to this ſin, Eves ſin was the greater. She was the ſeducer of Adam, which the Apoſtle expreſſeth in the verſe before the Text. The Woman being deceived, was in the tranſgreſſion. Where the Apoſtle intimates the Womans ſin in that reſpect to be greater than the mans. Adam was in it too, but the Woman deeper.

3. In regard of the Womans condition, the ſin was greater on Adam 's part **Eſtius in ſenten..

1. Becauſe he, being the Man, had more power to reſiſt, more ſtrength to argue the caſe.

2. Eve had a ſtronger and craftier Adverſary to deal with, the ſubtilleſt of all the beaſts of the field, Gen. 3.1. animated and inſpired by a craftier Devil. The ſtronger the Tempter, the more excuſable the ſin. Adam was tempted by Eve, but Eve by the Serpent.

3. Eve had the command of not eating immediately from her Husband; which laid not altogether ſo ſtrong a tye upon her as it did upon him, who had it immediately from the mouth of God, and therefore was more certain of the verity of the Precept.

2. Of what nature is this Puniſhment?

1. 'Tis not a Puniſhment in a rigid ſenſe, nor continued as ſuch.

1. Becauſe 'tis not commenſurate to the nature of the ſin, neither is it that penalty which the Law required. Death was due, and death immediately upon the offence; but death was kept off by the interpoſition of the Mediator, and this which is leſs than death, inflicted at preſent. The Mediator or Days-man interpoſed before this ſentence; for the promiſe of the Seed which ſhould bruiſe the Serpents head, preceded the pronouncing of this ſentence, Gen. 3.15, 16. God arms himſelf againſt both, but not with thoſe weapons they had deſerv'd. Capital Crimes are uſually attended with capital puniſhments, which draw a deſtruction upon the offender. Where death is deſerv'd, and a lighter puniſhment inflicted, it is rather p. 79an act of clemency, than ſtrict Juſtice, and may be called by the name of a partial pardon, or reprieve, as well as a puniſhment. 'Tis indeed a puniſhment when Conſcience racks a man with further expectation of torment, when it is but a Prologue to everlaſting burnings, when through thoſe pains any fall into the place of everlaſting horrour. 'Tis then more properly a puniſhment, when it proceeds from an irreconcileable Juſtice, arm'd with Omnipotency in the Execution, not when it proceeds from an anger mix'd with mildneſs, and mitigated by the Interceſſions of a Mediator.

2. 'Tis not a reparation of the injury done to God. One reaſon of the inſtitution of puniſhment is to repair the damage the Perſon offended ſuſtains by the malefactor, as far as he is capable. The injury done to God cannot be repaired by any temporary puniſhment. No nor indeed actually by an eternal one, though an eternal ſuffering is all the reparation a finite Creature is capable to make to the honour of God. A man is capable of making ſome kind of amends to his Neighbour for an offence done, but God being infinitely our Superiour cannot have his honour repaired by any thing a Creature can do or ſuffer.

3. 'Tis not continued as a part of Satisfaction to the juſtice of God. As though Chriſt needed the ſufferings of the Creature to make up the ſum which he was to pay for us, and which he hath already paid. 'Tis not, on the account of the death of Chriſt, purely a vindictive, but a medicinal act to a believer. 'Tis rather to awaken us than to Satisfy juſtice. As we wring a man by the noſe who is fallen into a ſwoon, not to have ſatisfaction from him for any injury he may have done us, but to fetch him out of his fit. Theſe puniſhments are to awaken men to a ſight of their firſt ſin.

4. The proper impulſive cauſe of puniſhment is wrath. Though this was the firſt cauſe of this ſentence, yet it is not inflicted in wrath upon a believer. Though at firſt it was an effect of Gods anger, yet in a beliver it is a fruit of Gods fatherly anger, wherein he acts with a compoſition of Judge & Father. In inflicting it he preſerves the authority of a Judge: In preſerving under it, and pardoning the ſin for which it was inflicted, he evidenceth the affection of a Father. Puniſhment, as ſuch, is only to hurt, and make men reap the fruit of their iniquity: But the end of affliction in the intention of the perſon that doth afflict, is oftentimes to benefit.

2. Yet it is in ſome ſort a puniſhment and ſomething more than an affliction.

1. In reſpect of the meritorious cauſe, ſin. This is not inflicted ratione abſoluti dominii, but ratione meriti. 'Tis not an act of abſolute ſoveraignty, but a judicial legal act, upon the demerit of ſin. There are ſome afflictions which are not puniſhments, as in the caſe of the man that was born blind: Chriſt tells us that it was neither for his own ſin, nor for the ſins of his parents, but that God might be glorified, John 9.2.3. i. e. God in inflicting that blindneſs, reſpected neither the ſin of the man, nor the ſin of the parents, but the making him a paſſive ſubject of his glory, in our Saviours miraculous Cure. But in this caſe God reſpected the ſin of the woman as the cauſe and reaſon of the puniſhment.

2. Becauſe if man had ſtood in innocency, neither this grief, nor indeed any other had been. The birth in innocency, would have been without ſorrow and grief, as the hunger and thirſt which would have been in Adam in that ſtate, would have been without that gnawing in the ſtomack and that pain which we find in thoſe defects, becauſe a ſtate of integrity and perfect righteouſneſs muſt needs be without grief. But after the fall all thoſe pains incident to man or woman, are fruits of the curſe of ſin.

3. This puniſhment doth not hinder Salvation, though it be continued.

I ſhall lay down theſe Propoſitions to clear up this matter.

1. God intended not in the acceptance of Chriſts mediation to remove in this life all the puniſhments denounced after the fall. God takes away the eternal, but not the temporal. For this very puniſhment was threatned after his acceptance of Chriſts mediation, and after the compact and covenant between the Father and the Son, about their redemption of mankind, becauſe the promiſe preceded the threatning, and the mediatory covenant preceded the promiſe. Some parts of Chriſts purchaſe are only payable in another life, and ſome fruits of Redemption God intends for growth only in another ſoyl; ſuch are Freedom from pain, diſeaſes, death & ſin. And therefore the laſt day, when believers ſhall be gather'd together, is called by way of excellency, the day of Redemption, Eph. 4.30. as if we had nothing of Redemption properly in this life, becauſe we have it not compleat. And it is called upon this account the time of refreſhing and the time of the reſtitution of all things, Act. 3.19, 21. when all things ſhall be reſtored to their primitive compleatneſs, and we ſhall have a full refreſhment by a removal of all the evils which we ſuffer by reaſon of ſin. So that the ſatisfaction made by Chriſt extends not to a preſent removal of all the effects of the curſe, pains of the body, death of relations, &c. The ground is not reſtored to its original vigor and fruitfulneſs, man muſt ſtill eat his bread in the ſweat of his brows, women muſt ſtill bring forth with ſorrow, our lives muſt waſte by a continual invaſion of weakneſſes and diſeaſes, we muſt drop one after another into the grave, ſend ſome before us, and leave others to come after us; tho God in mercy doth mitigate theſe, in ſome more, in ſome leſs, according to his Soveraign pleaſure; and though thoſe curſes do materially continue, yet they are attended with a bleſſing, the fruits of Chriſts purchaſe. But the full value of Chriſts ſatisfaction will appear, when there ſhall be a new Heaven, & a new Earth, when the day of Redemption ſhall dawn, and all tears be wiped from believers eyes. But God never promiſed the total removal of them in this p. 80life to any Saint, no though he ſhould have all the Faith and Holineſs of all the Catalogue of Saints in the book of life centred in him.

2. Chriſt never intended in the payment of the price of our Redemption, the preſent removal of them. He interpoſed himſelf before this ſentence was pronounced (for the promiſe preceded the threatning) and therefore ſhew'd himſelf content, that thoſe marks ſhould be ſet upon that ſin, though he prevented by his Mediation the dreadful ſentence of eternal death. Chriſt never expected it; for the Compact between the Father and the Son did not run in this ſtrain. Chriſt's Enemies were not preſently upon his aſcenſion to be made his footſtool, whereof death is not the leaſt; but he was to ſit at the right hand of God, expecting it; neither can we expect to be rid of our burdens, till Chriſt's Victory over his Enemies be fully compleat. He ſent after his Aſcenſion the Spirit to be our Comforter, which ſuppoſeth a ſtate wherein we ſhould need comfort; and when are we under a greater neceſſity of comfort, than when the puniſhment of ſin is actually inflicted on us? The Spirit was to comfort us in the abſence of our Saviour, and conſequently in the abſence and want of thoſe fruits of Redemption which are not yet compleated.

3. Chriſt intended, and did actually take away the Curſe of thoſe Puniſhments from every Believer. As Chriſt came to take away the guilt of ſin, ſo by conſequence he took away the curſe of puniſhment; for as he was not a miniſter of ſin, ſo he was not a miniſter of the curſe, Gal. 2.17. for he himſelf by taking the curſe upon himſelf, took it off from us; ſo that though the curſe remains materially, yet it doth not formally. As when man felt his underſtanding and will were not deſtroyed, but the purity and healthfulneſs of thoſe faculties which made up his well-being were loſt: So in Redemption, the temporal puniſhment is not remov'd, but the Curſe, which is the ſting in that puniſhment, and is indeed the eſſential part of it, is remov'd, ſince the anger of God is pacified by the death of Chriſt. Death was a Curſe upon Man for ſin, yet the death of a Believer falls not under that title; becauſe Chriſt hath taken away the ſting, 1 Cor. 15.55, 56. Oh death! where is thy ſting, &c. And the Victory over it, he ſaith, is given us through our Lord Jeſus Chriſt. Whence the Apoſtle puts even death it ſelf, and things preſent, into the Catalogue of Priviledges, upon the account of Chriſt, 1 Cor. 3.22. Life, or death, or things preſent, or things to come, all are yours, and you are Chriſts, and Chriſt is Gods. Not that death ſimply in it ſelf is a Priviledge, but death as conquered, and as attended with conſequent bleſſings, is ſo to a Believer. Now the ſame reaſon is for all the other parts of the Curſe, which were either Prologues to, or Attendants upon death. And as Chriſt deſtroyed death by raiſing his own body from the grave, thereby taking from death the power of perpetually retaining man: So in the ſame manner he hath took away thoſe puniſhments, that they ſhall not perpetually remain, though they do for a time. But when death is ſwallowed up in victory, all the Attendants on it ſhall undergo the ſame fate. Though the Curſe was not immediately the work of the Devil, yet that which procur'd it was; and Chriſt's intention being to take away ſin, it was alſo to take away the Curſe, which was intentionally the Devils work, his chief aim being to bring men under the Curſe, by enticing them to ſin. The end of his manifeſtation was, to deſtroy the works of the Devil, 1 John 3.8. Chriſt therefore bore our infirmities, our natural penal infirmities, though not our natural ſinful ones, unleſs morally, i. e. by ſuffering for them; he bore the infirmity of our Nature, though not our perſonal infirmities. He endur'd pain, and grief, and death, and greater than we can endure; but he did not bear every particular pain and diſeaſe which ariſeth from ſin, and a particular cauſe; yet by ſatisfying the Juſtice of God, which required death, he ſatisfied for all other pains which were parts of the Curſe, though he did not formally feel them; ſo that no longer they remain as a Curſe, no more than death it ſelf is a Curſe to a Believer. Now, as Chriſt by his death upon the Croſs did remove the ſting of death from every Believer, and ſanctifie it, though he did not die every kind of death which a man may die; ſo by enduring pain and grief, and being a man of ſorrows, he took away the ſting of all thoſe pains, which are fruits of the Curſe, though they were of a different kind from thoſe he hath himſelf endured. This I have added to prevent an Objection that may be made, that Chriſt endured not this particular pain, and therefore the Curſe is not taken away.

4. Hence it will follow, that to a Believer the very nature of theſe Puniſhments is alter'd. Whence ariſeth a mighty difference between the ſame puniſhments when ſuffered by a Believer, and by an unregenerate man. Though they are materially the ſame, yet not formally, nor eventually. In the one the ſting remains, in the other it is pull'd out. The one is an earneſt of eternal torture, and a ſprinkling of Hell; the other is in order to ſalvation, and ſanctified by the Blood of Chriſt. Chriſt by his Croſs hath made our Judgments to become Phyſick, and turn'd a Believers puniſhments into purges. The intention of the Agent makes a vaſt difference, There is a great difference between a puniſhment edg'd with a a Princes wrath, and thoſe which are ſweetened with a Fathers affection; much difference between a Chirurgians Launce, and a Tyrants Wound. The Cord that binds a Malefactor and a Patient, may be made of the ſame Hemp, and a Knife only go between; but it binds the Malefactor to Execution, the other to a Cure. In a Believer they bring forth the peaceable fruits of righteouſneſs, Heb. 12.11. ſuch fruits of righteouſneſs which engender peace and joy in the Soul. That which brings ſuch excellent effects is rather an argument of love in the Inflicter, and ſo cannot come under the full notion of a puniſhment. God p. 81comforts the Iſraelites that were to go into Captivity, by a Goſpel promiſe, Hoſ. 14.4. I will heal their back ſlidings, I will love them freely, for mine anger is turned away from them. The puniſhment was continued, for they never returned into their Countrey in the form of a common wealth; but the anger was removed, ſo that the Captivity of the Believers among them was not the effect of God's wrath as a Judge, ſince they were under his magnificent love as a Father. The change of our relation to God makes a change in the nature of the puniſhment; though the puniſhment threatned may be inflicted and continued, yet the anger in that puniſhment may be turned away.

5. Therefore all temporal puniſhments of Original ſin, though they remain, do not prejudice a Believers preſent intereſt.

1. They cut not off his relation to God. A Son is as much a Son under the Rod, as in the Boſom; neither the Fathers ſtroke, nor the Childs grief, diſſolve that dear relation: Nay a Father may ſhew more of a true paternal affection in his Chaſtiſements than in his Careſſes. The Branches which are battered with Sticks, may be nearer the Root than thoſe that flouriſh at their eaſe. Chriſt while a Man of ſorrows was pronounced by God, his well beloved Son, and bore our puniſhment, not only without forfeiting his Fathers affection, but with a high gratification of him: Neither doth God's viſiting the ſeed of Chriſt with ſtripes cut off their relation to him, Pſal. 89.32. Then will I viſit their tranſgreſſions with Rods. Whoſe tranſgreſſions? v. 30 His Children. Whoſe Children? Even the Children of him whom he would make the firſt born, higher than the Kings of the Earth, v. 27. Which cannot be underſtood literally of David, or his Lineal Poſterity in the Jewiſh Kingdom, who were never higher than the Kings of the Earth.

2. They debar not from the preſence of God. God may be, and is as near to us in ſupporting, as he is in puniſhing. 'Tis not the cloud that interpoſeth between the Sun and us, that alters the Suns courſe, or obſtructs its influences. Chriſt took not off the badges of Original Guilt from thoſe diſciples which had the greateſt intereſt in his affections; he left them in a ſinful world to endure the fruits of ſin; he ſent them not to eaſe, pleaſure, and a quiet and painleſs life, but to labour, toyl, and ſweat; yet promiſed that he would abide with them, that he and his Father would manifeſt themſelves to them. And he turned that ſweat and pain which was the fruit of ſin, by his preſence with them, to be inſtrumental for the glory of God, and the good of themſelves in the world.

3. They break not the Covenant: His Rod and his Stripes tho they ſeem to break our Backs, make no breaches in his Covenant, Pſalm 89.32, 33, 34. he will viſit tranſgreſſion with Rods, but he will not ſuffer his faithfulneſs to fail, nor break his Covenant. No, they are rather covenant mercies, when they break our Hearts, and are means by his Grace to make our Stony Hearts more Fleſhy. He makes even thoſe diſpenſations which were pronounced for puniſhment, to bring forth covenant mercies, and the rich fruits of his grace to grow upon the ſour crab-ſtock of his judgments. Jacob in Gen. 49. is ſaid to bleſs his Children, tho he predicts ſmart afflictions to come upon them; they are rankt among the bleſſings, becauſe the covenant ſhould remain firm. The laſh removes not the inheritance. Auſtin ſaith well, Noli attendere quam poenam habes in flagello, ſed quem locum in Teſtamento.

6. Add to all this, That the firſt promiſe ſecures a believer under the ſufferings of thoſe puniſhments. Gods affection in the promiſe of bruiſing the Serpents head, was more illuſtrious than his wrath in the threatning. There are the Bowels of a Father in the promiſe, before there was the voice of a Judge in the Sentence. God brought Sugar with his Potion, and adminiſtred his Cordial before he ſtruck with his Lance. And therefore that threatning which commenc'd after the promiſe, can no more prejudice the fruits of the promiſe to a Believer, than the Law, which was given 430 years after the promiſe to Abraham, could diſannul that, and make it of no effect, as the Apoſtle argues in another caſe, Gal. 3.17. Much leſs can the threatning denounced immediately after the promiſe, change the veracity of God, in that which was freſh in his mind at the very time of his threatning.

Ob. But it may be askt, What is the reaſon theſe puniſhments are continued ſince the redemption wrought by Chriſt?

Anſ. 'Tis frequent with God to inflict a temporal puniſhment after pardon. Not as the Papiſts aſſert, in order to ſatisfaction. Moſes his unbelief hindred him from coming unto Canaan, ſo that when he deſired to go over Jordan, God was wroth with him, cut him off ſhort, and commands him ſilence, Deut 3.25, 26. Speak to me no more of this matter.

There are reaſons,

1. On Gods part. 2. On our part.

1. On Gods part.

1. 'Tis congruous to the wiſdom of God to leave them upon us while we are in the World. Since God created man to gain glory by his actions, but was preſently after his creation diſgrac'd and diſparag'd by him; it ſeems agreeable to the wiſdom of God, not immediately to bring him to his former ſtate, but to leave ſome marks of his diſpleaſure upon Man to mind him of the ſtate whence he was fallen, the miſery he contracted, and the neceſſity of flying to his mercy for ſuccour.

2. 'Tis congruous to the holineſs of God. God keeps up thoſe puniſhments as the Rector p. 82and Governour of the World, to ſhew his deteſtation of that ſin which brought a diſorder and deformity upon the Creation, and was the firſt act of diſhonour to God, and the firſt pollution of the Creature. 'Tis an high vindication of the Holineſs and Authority of God, and the Majeſty and Purity of his Law, to puniſh ſin in them that are dear to him upon anothers righteouſneſs, whereby he evidenceth, that he hates ſin in all, and will not wink at it, or approve of it. So he pardoned David, but for the honour of his name, which had been blaſphemed by occaſion of David's ſin, he would leave the ſmart of it upon his Family, 2 Sam. 12.10, 14.

3. 'Tis a declaration of his Juſtice. 'Tis not congruous to the Juſtice of God not to leave ſome marks of his anger againſt that ſin, which cauſed him to be at the expence of his Sons Blood, and is the ſource of all thoſe evils whereby God is injur'd, for which the Redeemer bled, and by which the Spirit is grieved. Since Pardon doth not, neither can alter the demerit of ſin, but that will continue; and what is once meritoriouſly a capital crime in its own nature, can never be otherwiſe; God may for the demonſtration of his juſtice, inflict and continue ſomething upon the creature, though he free him from actual condemnation. We ſhould not be ſo ſenſible of the juſtice of God in the death of Chriſt, did we not feel ſome ſtrokes of it upon our ſelves, nor what the purchaſe of our redemption did coſt our Saviour: What we hear doth not ſo much affect as what we feel. That which brought diſorder into Gods Government of the world, and made him change the Scene of his Providence, may very juſtly have ſome ſignal remark upon it, notwithſtanding the Redemption, eſpecially when the fruits of it are not fully compleat: For ſince Man was the immediate end of the creation of this lower world, and ſince all Creatures were made for the ſervice of Man, that he might be fit for the ſervice of his righteous Creator, he did by his fall violate the order of the Creation, and ſubjected it to the ſervice of the Devil, a corrupt Creature, and an enemy to God the chief Lord of the World, and ſo did deprave the order of the univerſe, and endeavoured to fruſtrate the end of God, and the end of all the Creatures. 'Tis very rational to think, that tho God out of his infinite compaſſion would not loſe his creature, yet that he ſhould ſet ſuch a badge upon him, that ſhould make him ſenſible of a depravation he had wrought in the world.

4. 'Tis uſeful to magnify his love. We ſhould not be ſenſible of what our Saviour ſuffered, nor how tranſcendently he lov'd us, if the puniſhment of ſin had been preſently removed upon the firſt promiſe. Nay how then could he have died in the fulneſs of time, which was neceſſary to the demonſtration of Gods love, ſatisfaction of his juſtice, and the ſecurity of the Creatures happineſs? God adds the threatning to the promiſe as a dark colour to ſet off and beautify the brighter. As Chriſt ſuffered that he might have compaſſion on us; ſo are we puniſhed that we might have an eſtimation of him. When Paul cries out of the body of death, ſo when we cry out of the puniſhment of ſin, it ſhould raiſe our thankfulneſs for redeeming love, I thank God through Jeſus Chriſt, Rom. 7.24, 25. We never know the worth of mercy, till we feel the weight of miſery. The ſharper the pains of ſin, the higher are our valuations of redeeming mercy. In Iſa. 4.2. In that day ſhall the branch of the Lord be beautiful. and glorious. In what day? After great puniſhments, v. 1. and in the foregoing chapter. He appears moſt beautiful to us when we are under the laſh for ſin. As ſin continues in us, that the juſtifying grace of Chriſts righteouſneſs might more appear to us, ſo puniſhment continues on us, that redeeming love might be more prized by us.

2. On our parts. 'Tis uſeful to us;

1. To make us abhor our firſt defection and ſin. 'Twas great, and is not duly conſidered by us.**Kellet Miſcel. This ſin of Adam is the worſt that ever was committed in the world; Extenſively, though not Intenſively, worſe than the ſin of Judas, or the ſin againſt the holy Ghoſt. In reſpect that thoſe are but the effects of it, and branches of that corrupt root. Alſo becauſe thoſe ſins hurt only the perſons ſinning, but this drew down deſtruction upon the whole world, and drove thouſands into everlaſting Fire and Brimſtone. 'Tis not fit that this which was the murder of all Mankind, the diſorder of the Creation, the diſturbing of God's reſt in the works of his Hands, ſhould be paſt over without a ſcar left upon us to make us ſenſible of the greatneſs of the evil. Though the wounds be great upon our Souls, yet they do not ſo much affect us as thoſe ſtrokes upon our Bodies. This certainly was one main end of God in this; to what purpoſe elſe did he (after the promiſe of reſtauration, and giving our firſt parents the comfort of hearing the head of their great ſeducer threatned to be bruiſed by the Seed of the Woman) order this puniſhment, but to put them in mind of the cauſe of it, and ſtir up a ſtanding abhorrency of it in all ages of the world? Had not this been his intent, he would never have uſher'd it in by a promiſe, but ipſo facto, have ſhowered down a deſtroying judgment upon the world, as he did upon Sodom, without any comfortable word preceding. God inflicts thoſe puniſhments both to ſhew his own, and excite our deteſtation of this ſin: He binds us in thoſe fetters to ſhew us our work and our tranſgreſſion, wherein we have exceeded, Job 36.8, 9.

2. To make us fear to ſin, and to purge it out. Sin hath riveted it ſelf ſo deep, that eaſy Medicines will not diſplace it. It hath ſo much of our affections, that gentle means will not divorce us from it: We ſhall hate it moſt, when we reap the puniſhment of it. Puniſhment p. 83is inflicted as a guard to the law, and the ſecurity of righteouſneſs from the corrupt inclinations of the Creature. So it is foreign, as Plato calls puniſhment. As death is continued for the deſtruction of ſin in the Body, ſo are the leſſer puniſhments continued for the reſtraint of ſin in our lives. We need further converſions, cloſer applications of our ſelves to God, more quick walks to him, and fixedneſs with him. Gods ſmitings are to quicken our turnings. As it was the fruit of Jacobs trouble to take away ſin, Iſa. 27.9. So it is a great end of God in thoſe common puniſhments of mankind to weaken corruption in a believer by them. Therefore when we have any more remarkable ſenſe of thoſe puniſhments, let us ſee what wounds our ſin gets thereby: How our hatred of it is encreaſed. If we find ſuch gracious effects, we ſhall have more reaſon to bleſs God for it, than complain of it. Oh happy troubles, when they repair, not ruine us; when they pinch us and cure us, like Thunder, which, though it trouble the Air, diſperſes the infectious vapours mixed with it, or the Tide, which though turning the ſtream of the River againſt its natural courſe, carries away much of the filth with it at its departure.

3. To exerciſe Grace. Puniſhments of themſelves have no power to ſet any grace on work, but rather excite our corruptions, but the grace of God accompanying them makes them beneficial for ſuch an end. God hath to a believer altered the commiſſion of ſuch puniſhments, they are to exerciſe our Faith, improve our patience, draw us nearer in acts of recumbency; but he hath given them no order to impair our grace, waſte our faith, or deaden our hopes.

1. Faith and Truſt, 1. Tim. 5.5. She that is deſolate trusts in God. The lower the ſtate, the greater neceſſity, and greater obligation to truſt; ſuch exerciſes manifeſt, that the condition we are in, is ſanctified to us. As ſin is ſuffered to dwell in a regenerate Man to occaſion the exerciſe of Faith, ſo is the puniſhment of ſin continued for the ſame end. The continuance of it is a mighty ground of our confidence in God. We experiment the righteouſneſs of God in his threatning, and it is an evidence he will be the ſame in his promiſe. When we bear the marks of his punitive juſtice, it is an evidence that he will keep up the credit of his mercy, in the promiſe, as well as of his juſtice in the puniſhment, both being pronounced at the ſame time; the good of the one is as ſure by God's grace to our faith, as the ſmart of the other is by our deſert to that ſin. The continuance therefore of thoſe puniſhments may be uſed by a Believer, as a means to fix a ſtronger confidence in God; for if he were not true to the one, we might ſuſpect his truth in the other; If God ſhould be careleſs of maintaining the honour of his truth in his threatnings, we ſhould have reaſon to think that he would be careleſs of maintaining the honour of it in his promiſes, and thereupon be filled with deſpondencies. What comfort could we have in an unrighteous God? The righteouſneſs of God in inflicting puniſhment, is but a branch of that eſſential righteouſneſs of his nature, which obligeth him to be righteous in the performing his promiſe too. 'Tis a mighty ſupport to faith, that the righteous God loveth righteouſneſs.

2. Obedience in a Believer hath a greater luſtre by them. It was the glory of Job that he preſerved his Integrity under the ſmarteſt troubles. To obey a God always ſmiling is not ſo great an act of Loyalty, as to obey a God frowning and ſtriking, 'Tis the crown of our obedience to follow our God though he viſits us with ſtripes. 'Tis a noble temper to love that hand which ſtrikes us, and chearfully ſerve that Father which laſheth us: Our obedience is too low when it muſt be excited by a ſucceſſion of favours, and cannot run to God unleſs he allures it by ſmiles. 'Tis then a generous and ſincere obedience, when we can embrace him with a ſword in his Hand, truſt him though he kill us, love him though he ſtone us, and as the Perſians did by the Sun, adore him when he ſcorcheth, as well as when he refreſheth us. Were theſe puniſhments wholly abſent, we ſhould not have a riſe for ſo heroick faith and love; and our holineſs in this ſtate would want much of its luſtre.

3. Humility. Theſe puniſhments are left upon us to allay our pride, and be our remembrancers of our deplorable miſcrriage. It had been an occaſion of pride in us to be freed from puniſhment at the firſt appearance of a Mediator. 'Tis reaſonable the Soul ſhould have occaſions to exerciſe it ſelf in a grace contrary to that firſt ſin pride, which was the cauſe of the fall. We affected to be Gods, and puniſhment is left that we may know we are but Men, which is the end of judgments, Pſal. 9.20. Put them in fear, O Lord, that the Nations may know they are but Men; we ſhould otherwiſe think our ſelves Gods. We are ſo inclin'd to ſin, that we need ſtrong reſtraints, and ſo ſwell'd with a natural pride againſt God, that we need Thorns in the Fleſh to let out the corrupt matter. The conſtant hanging the Rod over us makes us lick the duſt, and acknowledge our ſelves to be altogether at the Lords mercy. Though God hath pardon'd us, he will make us wear the halter about our Necks to humble us.

4. Patience. Were there no puniſhments, there would be but little occaſion for patience. This grace would not have had its extenſive exerciſe, its full formation without ſuch ſtrokes left upon the creature. Reſignation to God, which is the beauty of grace, would not come to its due maturity and ſtature without ſuch trials. So that in theſe reaſons of the continuance, we ſee they are rather advantages to Salvation, than hindrances, by p. 84promoting through the influence of God's grace, thoſe graces in us which are neceſſary to a happy ſtate.

Uſe.

1. See the infinite mercy of God, who, when upon the defection of our firſt Parents he might have burnt up the whole world as he did Sodom, would upon the Redeemers account, who ſtept in, impoſe ſo light a puniſhment upon that ſin; 'tis but light in compariſon of what the nature of ſin deſerves, every ſin being a contempt of the Majeſty of God, and a ſlight of his Authority; and that ſin having greater aggravations attending it. 'Tis a merciful puniſhment, it might have been an everlaſting damnation: God might have left us to the firſt ſentence of the law, and made no exchange of eternal death for temporal pains: He might have been deaf to the voice of a Mediator, and put his mercy to ſilence as he did Moſes, Speak no more of this matter; but his Bowels pull his Juſtice by the Arm, and hinder that fatal ſtroke; and a Mediator by his interpoſition, breaks off the full blow from us, by taking it upon himſelf, and ſuffers only ſome few ſmart drops to light upon us. Oh wonderful mercy! that our puniſhment ſhould not hinder, but rather further our everlaſting happineſs by incomprehenſible grace. Let not then our puniſhments for ſin hinder our thankfulneſs. Let our Mouths ſwell with praiſe, while our Bodies crumble away by diſeaſes, and Relations drop from us by death. Let us love God's glory, admire his mercy, while we feel his Arrows: Whatever our puniſhments are, there is more matter for praiſe than murmuring.

2. How ſhould we bewail original ſin, the firſt fall of man. 'Tis a great ſlighting of God not to take notice either of his judicial, or fatherly proceedings. As we are to lament any particular ſin more eſpecially when the judgments of God, which bear the marks of that ſin in their foreheads, are upon a nation or perſon, ſo, though we are to bewail the ſin of our nature at all times, yet more ſignally when the ſtrokes of God, the remembrancers of it, are moſt ſignally upon us. A Child doth more particularly think of his fault when he is under the correcting rod for it. We ſhould ſcarce think of original ſin, if we did not feel original puniſhment. All the pains of ſin ſhould be conſidered as Gods Sermon to us, and we ſhould under them be afflicted with that ſin, as we may ſuppoſe Adam and Eve were, when they firſt heard the puniſhment denounc'd in Paradice, when they had a ſenſe of the flouriſhing Condition they had loſt for a ſlight temptation. To turn ſorrow for pain into ſorrow for our firſt ſin, is to ſpiritualize our grief, and ſanctify our paſſion.

3. What an argument for patience under puniſhments is here? The continuance of them doth not hinder our Salvation. Shall a living man complain, a man for the puniſhment of his ſin? For ſuch a puniſhment that doth not hinder his eternal welfare, but by the grace of God, and the exerciſe of Faith, rather promote it? God promiſed as well as threatned: both his mercy and righteouſneſs directs him to that which is moſt for his honour and our good. Let us not by any impatience charge infinite wiſdom with blindneſs or unrighteouſneſs. They were puniſhments at firſt, but by Faith in Chriſt, the deportment of a judge is changed into that of a Father. Druſius hath an obſervation, Pſal. 56.10. In God will I praiſe his word, in the Lord will I praiſe his word. The firſt word Elohim is a name belonging to God as a judg, the 2d word Jehovah is a name of mercy; I will praiſe God, whether he deal with me in a way of juſtice, or in a way of mercy, when he hath thunder in his voice as well as when he hath hony under his tongue. Oh how ſhould we praiſe God, and pleaſure our ſelves by ſuch a frame? When our diſtreſſes ly hard upon us, we ſhould juſtify Gods holineſs. So the Pſalmiſt, or rather Chriſt in the bearing our puniſhment, Pſal. 22.1. But thou art holy, when he expoſtulates with God why he had forſaken him, juſtifies Gods holineſs. Howſoever thou dealeſt with me, thou art holy in all thy waies. Thou doſt me no wrong; why ſhould I complain when holineſs and hatred of ſin guides thee, in all thoſe actings with me?

4. How earneſt ſhould we be to get rid of ſin? By pardon, by Sanctification. Guilt is the ſting of puniſhment. Sin only embitters trouble. The Remiſſion and Mortification of ſin is the health of the Soul. If the arrows head be out of a wound, the cure will be more eaſy. Look upon my affliction, and my pain, and forgive all my ſin, ſaith the Pſalmiſt, Pſal. 25.8. forgiveneſs of ſin would mitigate the ſharpneſs of his pain.

5. How ſhould we act faith on God in Chriſt before, and under ſuch a condition of puniſhment? As we can never love God too much, becauſe he is the higheſt good, ſo we can never truſt God too much, becauſe he is one of immutable truth; when we are in ſtraits, it is not for want of faithfulneſs in God, but for want of Faith in us, that we are many times not preſerved. We diſtruſt God, and this is the cauſe we fall into many diſtreſſes, which otherwiſe would not come upon us, or be quickly removed from us. Did we graſp the promiſes cloſely, and plead them earneſtly, we ſhould often find the deliverance we deſire. We pray, but we pray not in Faith, we cry for deliverance, but not with confidence, we plead Gods power but forget his promiſe. Many temporal promiſes are not perform'd to us, not for want of truth in God, but for want of faith in us. Particular fiduciary acts will draw out the riches of a promiſe, for want of which we remain poor in the midſt of abundance. Some think that the promiſe made to Joſiah of his dying in peace, which phraſe is uſually meant in Scripture of a peacable death upon the bed, was not performed, becauſe Joſiah was out of the way againſt the precept of God, and therefore could not act faith requiſite to the fulfilling of that promiſe, p. 85for faith is much dampt in its actings under preſent contracted guilt.††Tho. Goodwin. This Faith in promiſes for outward preſervation, is not an abſolute, infallible aſſurance that God will beſtow ſuch outward things (becauſe the promiſes themſelves are not abſolute) but it is rather an indefinite act of recumbency, and ſubmiſſion, referring it to his good pleaſure towards us. But it is certain we are very much defective in acting Faith upon promiſes for temporal mercies, becauſe it is an Epidemical diſtemper in us to truſt God with our Souls rather than with our bodies, and outward concerns.

1. Exerciſe Faith before ſuch a time. Furniſh your ſelves with the comforts of the Covenant, and the efficacy of the death of Chriſt. In bodily diſtempers our minds are diſcompoſed and we cannot have that Freedom of thoughts and ſpiritual reflections. This is the way to engage God, who is the beſt aſſiſtant, a very preſent help in time of trouble.

2. Exerciſe it in the uſe of ſpiritual means. God never Commanded us to truſt him but in his own methods. That is not truſt in God which is attended with any wilful Omiſſions. If we be careful in doing our duty, God will be careful in doing what belongs to him. Prayer is the beſt means for Faith to exerciſe it ſelf in. A ſpirit of Prayer before-hand is a ſign of good ſucceſs. When the heart is drawn out to cry, it is a ſign God ſtands ready with the mercy in his hand. Times of diſtreſs are times of calling upon, God, Pſal. 18.6. In my diſtreſs I called upon the Lord, and he heard my cry. God is to be acknowledged in all our ways, Prov. 3.6. In the beginning by prayer for his direction, in the end by praiſes for the ſucceſs. We are uſually more earneſt in trouble. We have not at all times an equal fervency. Chriſt himſelf (ſome ſay) had not, for when he was in his agony he prayed more earneſtly than before, Luke 22.44.

3. Act Faith upon the Relation God bears to you. He is our Father. We truſt earthly Fathers, and are confident they will not abuſe us. How much more ought we to truſt our heavenly Father, and not doubt of his ſincerity towards us? The greater the trouble, the more we ſhould plead Gods relation to us. Our Saviour in the garden, Mat. 26.39, 42. at his entrance into his paſſion for us, prays to God by the title of my Father, whereas at other times he calls God Father without that appropriation; But now he would excite his confidence, and truſt in God, and thoſe promiſes he had made him to aſſiſt him in that hour.

4. Act Faith upon the attributes of God. There is nothing in God can affright a believer. There is not an attribute but ſeems fixed in God to encourage our dependance on him in any ſtrait, wiſdom, mercy, truth, omniſcience, power, juſtice too (for what comfort could we have to truſt in an unjuſt God?) All which attributes are promiſed to be aſſiſtant to a believer in any caſe of need, in the Covenant of grace, where God makes himſelf over to us as our God, and therefore all that God hath, and is, is promiſed there for our good. Upon the Power of God. Gods Omnipotence was the ground of our Saviours prayer to him in his diſtreſs, and that which the Apoſtle ſeems to intimate his eyeing of, Heb. 5.7. He offered up prayers unto him that was able to ſave him from death. And, Pſal. 16.1. The Pſalmiſt, or rather Chriſt, pleads the power of God. Preſerve me O Lord, for in thee do I put my truſt, foreign, Aquila renders it ſtrong. Plead the truth of God in his promiſe. The promiſe that preceded the threatning, viz. The bruiſing the Serpents head, the defeating all his plots and deſigns, whereof this was one, to bring man into a ſtate of puniſhment. There is a promiſe which hath been eſpecially tryed and made good, though all in the book of God have been found true, Pſal. 18.30. The Word of the Lord is tryed. Not one word but the truth of it hath been tryed; but eſpecially this word, That God is a buckler to them that truſt in him, i. e. That he will preſerve and defend depending believers.

5. Act Faith upon Chriſt. Hath God delivered Chriſt to death? It muſt be for ſome glorious end; not for deſtruction of the Creature, that might have been done without the death of his Son; but for remiſſion; if ſo, there is ſufficient ground to truſt him for every thing elſe. We have a merciful high Prieſt, which encourageth us to make our addreſſes to him. He cannot but be touched with the feeling of our infirmities, our penal infirmities which he ſuffered, our ſinful infirmities for which he ſuffered. Where can he ſhew his mercy but in our miſery? Are we under Gods ſtrokes? Chriſt himſelf felt them, that he might the better pity us. Are we in ſuch caſes tempted to deſpond and diſtruſt? He felt ſuch fiery darts of the Devil that he might the better commiſerate us. Run to him and cry out, Bleſſed Redeemer, Compaſſionate high Prieſt, let thy pity break out to allay my grief, and ſupport my weakneſs.

Take a few encouragements to fiduciary acts.

1. Nothing is more pleaſing to God. The continuance in Faith is the neceſſary condition of our Salvation. Nothing more honours him. We honour his wiſdom and goodneſs, when we acknowledge that he hath a ſingular care of his Creatures, and truſt him in his own methods; we own his skill in governing and his goodneſs in bringing every thing about to the beſt end. Chriſt hath given us the higheſt example of truſt, and highly pleaſed God in it, in coming into the world to dye upon Gods bare word and oath. 'Tis all we can do to glorifie God. Other graces glorifie ſome particular attribute, but confidence in God glorifies all in the lump, his wiſdom, righteouſneſs, faithfulneſs mercy, truth, omniſcience and power. There is no attribute but gives a particular encouragement to Faith, and there is no attribute but Faith returns a revenue of glory to. Deſpondency diſparageth the Fathers p. 86affection and the Redeemers love; if we do not truſt him, we imply that he hath not either wiſdom, or love, or power, or faithfulneſs enough to be truſted by us, and that his word is of no value.

2. Nothing is more ſucceſsfull. 'Tis the argument the Pſalmiſt or rather Chriſt uſeth, Pſal. 16.1. Preſerve me. Why? Becauſe I truſt in the. Truſt in God is a ſtrong argument to prevail with God for preſervation. All the ancient Fathers were delivered by God upon their truſt, Pſal. 22.4, 5. Our Fathers truſted in thee, they truſted and thou didſt deliver them, they cryed unto thee, and were delivered, they truſted in thee, and were not confounded. Faith in Goſpel-promiſes is not a grace of a new date. 'Tis as old as Adams fall, as old as the Patriarchs, and ſucceſsful in all ages of the world. They were under new-Covenant promiſes, and had new-Covenant deliverances before the promiſes were actually ſealed by the blood of Chriſt. How much ſtronger ground have we of truſt now? Faith draws out the treaſures of God, and ſets God on work to diſplay both his wiſdom, goodneſs and power, Pſal. 31.19. How great is thy goodneſs which thou haſt laid up for them that fear thee, which thou haſt wrought for them that truſt in thee! Much more when Faith is vigorouſly acted. Unbelief binds Gods hands, Faith then draws forth that power which unbelief locks up. God is firſt the hope of Iſrael, and then the Saviour thereof in times of trouble, Jer. 14.8. of every one of Iſrael. Where God inſpires with a humble confidence in himſelf, there is hope of ſucceſs, for God will not fruſtrate the expectation of that which he hath been the author of in his Creature. David had found ſuch good evidence of this, that he tells God he would make bold with him upon every occaſion of fear. Pſal. 57.3. What time I am afraid I will truſt in thee.

3. Nothing more calms the ſpirit. A fiduciary reliance on God is the way to live free from fears and anxieties. Faith is an eſtabliſhing grace. By Faith we ſtand. What ſtorms would be in the minds of poor paſſengers in a Ship, as great as thoſe in the Sea, if they had no Pilot to direct them? How ſoon would the arrival of a skilful Steers-man, in whom they could confide, and that knew the ſhelves and rocks upon the coaſt, calm their diſquiets?

Well then, to Sum up all, This very Scripture is a Letter of comfort, writ only to women in the ſtate of Child-bearing; claim it as your right by Faith. What comfort is here to appeal from the threatning to the promiſe, from God as a Judg to God as a Father, from God angry to God pacified in Chriſt? How comfortable is this, that when God ſeems to fight againſt you with his puniſhments, you can take off the edge of his weapons by the pleas of his promiſe? Oh bleſſed God, who arms a believer againſt himſelf, before he arms himſelf againſt a believer! You can never be under the curſe if you have Faith, as long as God is ſenſible of his own credit in the promiſe. In the material part of the puniſhment there is no difference between a believer and an unbeliever; Jacob is pincht with famine as well as the Canaanite; but Jacob is in Covenant, and hath a God in Heaven and a Joſeph in Aegypt to preſerve him. God directs every pain in all by his providence, in believers by a particular love; every gripe in all the Phyſick he gives us. He orders even his contendings with his creature in ſuch a meaſure as the ſpirit may not fail before him; Iſa. 57.16.