A Dry Rod Blooming and Fruit Bearing, Treatise · Part 2 · Section 9
SECT. IX. Counſell for duty bence concerning us.
IN all this Concatenation of Rod, Fruit, Exerciſe and Time, there is but one thing that concerns us as duty, wherein, if we fail, all the reſt are ſcattered, and become vain; True it is, Gods hand muſt temper rod and love, to make a chaſtening; and he muſt bleſſe this chaſtening to produce kindly fruit, righteouſneſſe and Peace, and time or ſeaſon in his power, but his ordinance calls in our exerciſe, as an indiſpenſable duty, wherein we are to expect this bleſſed gain, and without which we ſhall be but as the barren field, and dry heath, neerer to a curſe then a bleſſing, fit for nothing but the fire.
To this noble Chriſtian Exerciſe then under the Rod, is the work now to perſwade men, neceſſity lyeth on us to be doing, either to eſcape (otherwiſe inevitable) deſtruction, or to gain that ſweet and deſired fruit intailed on Gods chaſtening. As for the matter of the duty, not needleſly to repeat, learn it in the premiſed draught of the work: There is, hearing, bearing, doing-work about the Rod, there is conſidering, judging, breaking, bowing-work about the heart, and that great buſineſſe of all, giving glory unto God. And in all theſe, if we exerciſe aright, our labour muſt be hard, even in our ſhirts, and frequent, every day muſt we be at it, and conſtant, no giving over untill the fruit come.
But alas,Queſt. what fleſh and blood can indure thus to labour in the fires? Who can ſet about that Rod-work, heart-work, God-work, when he is under the laſh, and no reſt in the bones, nor eaſe in the fleſh?
I ſhall eaſily grant, fleſh and blood cannot do it;Anſw. nothing but judgement is determined upon reprobate fleſh, nor any thing expected from it but murmurings, and ſinking under the rod; yet from gracious hearts, who only can be the chaſtened of the Lord, better things are not only hoped, but muſt be returned. True, becauſe there is fleſh in them, luſting againſt the ſpirit, they cannot do what they would in this matter: It will be needfull therefore to ſuggeſt ſome helps, to cool the fire, or to ſteel their fleſh againſt ſmart or ſcorchings, that without diſtractions they may attend on their appointed exerciſe: theſe three directions only I ſhall move.
1 Have a watchfull eye over the ſtings of the Rod to pluck that out, it cannot torment and vex when the ſting is gone; thou maiſt play with the Aſpe, and make ſport with the Adder, when their ſting and poyſon are taken from them, no hurt can they do, nor by torture indiſpoſe to work. It is the right method, that Samſon took, he firſt kils the Lyon,Judg. 14.6.9.14. and then the Eater gives meat, and the ſtrong gives forth ſweetneſſe: Honey and meat, not bitterneſſe, roaring, and death, are the fruits of a ſlain Lyon; ſo eaſe and quickning, not torture and aſtoniſhment are the iſſues of the Rod without a ſting; the affliction is as good as dead for hurting, when the ſting is out.
But what is then this ſting of the Rod?Queſt. and how to be taken out?
Surely it is no other,Anſw. but that which is the ſting of death, that makes every evill of puniſhment an evill indeed, and that is Sinne: could a man lie in the fires without ſin, the ſcorching flames ſhould not diſeaſe him, as to put him beſide his work in glorifying God; ſing and rejoyce may Gods ſervants in the ſtocks, when ſin doth not make the ſtocks to pinch, nor the iron to ſtrike anguiſh into the ſoule. Now the main ſtrength this ſting hath to ſtrike and hurt, and torment,1 Cor. 15.56. is from the Law; it is expreſly ſo averred, the ſtrength of ſin is the Law; The Law? doth that ſtrengthen ſin? yea, but not ſinfully; not by adding any thing of the ſame kinde, to make it more ſin, but by aggravating the ſinfulneſſe of it, to make it more pain and terror: Thus the Law ſtrengthens ſin to vex the ſoule in theſe ſeverall wayes. 1. By making it ſin; for without the Law, wherof it is a breach, ſin were not; where there is no Law, there can be no tranſgreſſion, at leaſt none to be imputed: but now the Law being given,Rom. 5.13. and that in abſolute holineſſe, rectitude and goodneſſe, it makes every tranſgreſſion abſolutely vile, corrupt and ſinfull; yea, ſinfulneſſe in the abſtract, the ſpirit, the heart, the hell of ſin; it can be no leſſe, being extremely oppoſite to the very heart and ſpirit, and heaven of holineſſe in the Law, and this muſt make the ſcourge ſtrike like a Scorpion to torturing and aſtoniſhment: how terrible is it, meerly to ſuffer as evill doers with ſin upon us?
2.Rom. 7.7, 8, 9, 10. The Law ſtrengthens ſin to vex, by making known the ſinfulneſſe of it to the conſcience: I had not known ſin, ſaith the Apoſtle, but by the Law; and again, by the Law is the knowledge of ſin: and ſuch a glance it was the Law gave him, that he was dead with the ſight of it,Rom. 3.20. Sin revived, and I died; It is torment for a man to ſuffer with his guilt caſt in his face, written upon his fore-head, and ſtrucken to his heart; no marvell if that ſoule faint.
3.Gal. 3.10. And yet further the Law ſtrengthens ſin to torment a ſoule in affliction, by diſcovering the wrath from whence it comes, the curſe of God that hath whet and ſharpened it, to wound deadly, and that it is but the earneſt of ſeventie times ſeven plagues more to come upon it for ſin: Now dreadfull is this condition. Alas, what ſoul can labour for good under the frownes and wrath of God, or give him glory, when the effects of his furic drive them like a whirle-winde? Surely none; care then muſt be, that this ſting and ſtrength of the Rod be deſtroyed, if ever a ſoule be fitted for that great exerciſe under Gods chaſtening. Again, there is beſides this another life, and ſtrength of ſin in the fleſh, where it lives naturally: As a man is ſaid to be living in or by the Law, when it acquits him, and condemnes him not to take away his life, yet he is naturally alive alſo, by the principles of life within him; ſo ſin is alive by the Law, when it is made ſtrong thereby to condemne and kill the man; yet it's naturall, rooted life, whence all the motions and ſtirrings come, are in the fleſh;Rom. 7.23, 24 of which no leſſe is the Apoſtles complaint, in bemoaning that Law that wars in his members, and counting himſelf a wretched man, untill he be freed from that body, wherein raigne only ſin and death. Now this double ſtrength of ſin muſt be ſpoyled to kill the ſin, and the ſting muſt be pulled out to give the ſoule eaſe to labour in the midſt of the fires.
But how then may this be done?Queſt.
The great charmer of this Serpents ſting, is Chriſt,Anſw. 1 Cor. 15.57. it is ſo acknowledged in that doxologie, Thanks be to God, who hath given us victory through our Lord Jeſus Chriſt. Yet this victory over the ſting of afflictions and death, is gained from ſome ſpeciall piece of Chriſt, and that his death, the only powerfull Antidote againſt ſin, to take away all the life and ſtrength of it; effectuall for juſtification, and ſo to kill ſin in the Law; and no leſſe for mortification, and ſo to kill ſin in the fleſh; This is Goſpel doctrine in plain aſſertions,Rom. 9.5. Hebr. 9.14. Wee are juſtified by his blood, and again, The blood of Chriſt ſhall purge our conſciences from dead works; which is nothing elſe, but his death, and the vertue of it both wayes aſſerted.
The true vertue of this remedy againſt this ſting and it's ſtrength, and the right application of it, are two things needfull to be known by them, who deſire to finde this help by it in the day of their affliction, to be ſo quieted, as then to ſit cloſe to their appointed exerciſe.
1. The death of Chriſt hath a force predominant over the Law, to take away all the ſtrength it gives to ſin, that it can no longer accuſe nor make guilty, nor terrifie the conſcience, nor lay on the tormenting curſe, which ſhakes the ſoule out of all abilities of performing duty to God: this power is ſeen in theſe effects. 1. In that it is the full payment of mans debt to the law, beyond which nothing more could be deſired for ſatisfaction, which the ſecond Adam that duplicate page duplicate page heavenly one hath paid for all his ſeed; hence is the mouth of Law ſtopt from laying any thing to their charge; for the Law being juſt, can demand nothing but that which is right and due, all that is here diſcharged. 2. In that it purchaſeth forgiveneſſe, or the gift of righteouſneſſe from the Law-giver to his ſeed, ſo that now ſin is no ſin, debts are no debts, all hand-writings being cancell'd by this purchaſed pardon, neither is the Law in this reſpect a Law, or in force to burthen the ſoule with feares, and drive it from it's work.
2. The ſame death of Chriſt hath an over-ruling power, quelling the motions, weakning the ſtrength, and waſting the life of ſin in the fleſh; for from thence is the heart of man no leſſe indiſpoſed to duty, than from the Law; ſin by the Law frights a man from his work by ſcaring feares, but in the fleſh by a direct oppoſition to the Will of God, warring againſt all light and power that ſhould help one to this exerciſe; it doth ſo hinder, put back, and thruſt off from the work, that a man cannot ſet to it, unleſſe the force be quelled; now admirably efficacious for this, is the death of Chriſt; To give a right underſtanding of this, how the death of Chriſt wounds, and weakens and kils ſin in our fleſh, is a work of great skill, ſuch a Myſterie, that I almoſt deſpair of a fit, and compleat expreſſion to make it plain and eaſie for every minde to conceive; yet, becauſe it is a thing ſo profitable, and ſo deſirable by Chriſtians, to be acquainted with that one only way of baining, of killing their corruptions, truſting on the guidance of the Spirit of truth, I ſhall indeavour to give ſome help for this. To preſent therefore this ſingular way of ſins mortifying by Chriſts death, conceiveable to a believer, I ſhall labour in theſe propoſitions, to ſet down the ſtate of it.
1. As the fundamentall ground for framing our thoughts aright about the precedent Myſterie, we muſt lay this truth, That the Lord Chriſt in this, as in all other inſtances of giving out, and communicating grace, is to be conſidered as the ſecond Adam: Thus is he ſet forth as the Truth, Rom. 5.14.or Auti…ype of the firſt Adam, who ſhould have conveyed life, but indeed gave out nothing but death to his poore ſeed;1 Cor. 15.45.47. and ſo is he expreſly ſtiled, the laſt Adam, and the ſecond man, with his characteriſing excellencies, to ſpecifie him to the Church: Now the true ſignifica…e of this notion, firſt or ſecond Adam, is a Man by way of eminency, in ſome notable and ſpeciall reſpect, a Root-man, one made as a Fountain of Nature to convey it with it's advantages or diſadvantages to the derived ſeed, ſuch was the firſt man made after Gods Image, which had he kept, he ſhould have propagated to his ſucceeding iſſue, but having given it to the ſpoil, nought elſe could he derive to his Poſterity, but the miſerable effects of his own wilfull ruine, ſin and ſhame; ſo he begat a Son in his own likeneſſe; Gen. 5.3.and ſuch like muſt be all the generations of men that ariſe from him.Rom. 5.12. It is the plain aſſertion of Gods ſpirit in this matter: By one man ſin entred into the world, and death by ſin, yea, and death paſſed upon all men, for that all have ſinned. That one being the fountain of humane nature, and having in the fountain corrupted it by ſin, could not convey this nature any further, but with the deadly attendants of it, guilt imputed, enmity againſt God, and an univerſall depravation inſued upon, with thoſe bitter conſequents of death and hell, following after it. This is the line of our miſery, which God… ſpirit hath drawne; It is not my purpoſe to ſtay upon the proud cavils which fleſh and blood make againſt this, that charge God fooliſhly for ſo ordering, and curſe ſuch parents for their natures thus derived: I ſhall only ſuggeſt this thought to ſuch a Diſputer. Hadſt thou been the firſt Root-man, to have raiſed mans ſeed, that nature which was ſo treacherous in him, would have been no better in thee, and thou wouldſt have tranſgreſſed even as hee in the very ſame particular; Let not pride vain man, deceive thee, humbly ſeek by the ſecond Adam to be healed, and be not fooliſh to deny or cover the wound, which otherwiſe will prove incurable by ſelf-conceit, and confidence. My digreſſion ſhall be no longer; The reaſon of mentioning the firſt Adam here was for the ſake of the ſecond, that as it may appeare not only poſſible but reaſonable, the way of conveyance of ſin and death from him upon his ſeed, ſo no leſſe the probability of receiving ſins death, and deaths plague from the ſecond Adam may be apparent. For ſuppoſe this man alſo, as wee muſt, to be a Root-man, a fountain of Nature …um…ne, ſpirituall, heavenl… to give out to his ſeed, no more difficulty can there be of conceiving the way of communicating what is communicable from him to his ſeed, than of the firſt to his; nay more eaſie to be convine do… influence coming from the ſecond, if we take up but theſe additions; This is the quickning-ſpirit man, that by ſpirit can mightily work upon his members, to conforme them to himſelf, and every piece of himſelf, death, reſurrection, &c. This is the Lord-man, that hath all dominion and ſoveraignty committed to him by God to work what hee will to work upon his own for the perfecting of his Kingdome; yea, this is the heavenly-man ſet againſt and above the ſin and corruption of creatures, to deſtroy them in his ſeed,Sermon, Embalming of dead Saints. (of which I more largely dealt elſewhere): All which conſidered facilitates the way of our conceiving ver…ue flowing from Chriſt to his.
2. This truth is next to be ſuggeſted, As Chriſt in whole and intirely conſidered carryeth in himſelf the compleat work of our ſalvation, to give out unto his ſeed; ſo the ſeverall ſtates and conditions of Chriſt have ſome ſpeciall and proper pieces of that ſalvation depending on them,Rom. 6.5. Col. 3.1. Joh 14.19. as death of ſin upon his death, reſurrection to grace upon his reſurrection, and life of God on us upon his life; theſe neceſſary dependances of our graces on his ſeverall works, the Scriptures fully declare, which revelation may help on to conceive the ſpeciall vertue of the death of Chriſt in the preſent caſe.
3. More neerly to the point in hand, this is a main truth, The death of Chriſt, as it was intended of God, ſo indeed it carryeth in it a direct contrariety to all that withſtands his ſeed in the way of their ſalvation, and not only that it weakens, but a ſoveraign contrariety, able to quell and over-power every thing that oppoſeth the ſalvation of his people; Theſe oppoſites are ſin in the firſt place by the guilt and poyſon of it, then the Law with it's dreadfull curſe, wherunto are joyned the Devill that hath the power of death, the bitternes of death it ſelf, and the terrors of hel, with all the powers of darkneſſe; all theſe conſpire to deſtroy poore ſoules, and againſt all theſe hath the death of Chriſt a ver…ue oppoſite and predominant, as hot medicines to overcome cold diſeaſes, and cold to quel the hot, therefore very reaſonable that it ſhould eate out the very heart of ſin, the ſting of our afflictions.Rom. 6.2, 3. Epheſ. 2.16. The frequent oppoſitions of the death, blood and croſſe of Chriſt, againſt ſin, curſe, enmity in fleſh toward God, &c. and the victory of that averred over all theſe adverſaries, are evidence without exception, ſufficient to conclude this truth.
4. Adde wee this, The death of Chriſt is not only contrary unto ſin, but in the myſterie hath actually killed and deſtroyed the enmity which is in the fleſh of his members againſt him, as well as all other adverſaries of our life without us;Col. 2.14, 15. foreign. Hebr. 2.14. The Act paſt is plainly recorded, He blotted out the hand-writing, which was contrary to us, (not only that of Ordinances which peculiarly concerned the Jews, but that of his Law that was againſt every man) and tooke it out of the way, nayling it to his Croſſe, and ſpoyled Principalities and Powers, &c. that is, thoſe of hell, that conſtantly oppoſed the ſalvation of Chriſts ſeed; which elſewhere is thus expreſſed, By death heed'd deſtroy him that had the power of death, which is the Devill. The world alſo a grand enemy is crucified to believers by Chriſts Croſſe.Gal. 6.14. Here are blotting out, taking quite out of ſight, and nayling to the Croſſe for dead law and curſe that were againſt Chriſts people, to note their utter abolition, ſo is there a deſtroying or making void and uſeleſſe all the power of the Devill to kill, ſo againe crucifying the world, making it as a thing hang'd out of the way which every one abhorreth, and no leſſe by the ſame death or croſſe a killing of all enmity in the creatures againſt God, not only by pardoning, but by aboliſhing it in the fleſh, inſomuch,Rom. 6.2. that the Apoſtle concludes for himſelfe and fellow-believers, an impoſſibility of their abiding under the life of ſin, being actually dead to ſin by the death of Chriſt. Now all this, as is ſaid, was done by Chriſt in the myſterie, and that expreſſion teacheth us, that what-Chriſt ſo doth, is done by him as head of his body, and therefore in reference to it, and with influence of all thoſe ſecret myſticall acts on it: the plain effect of this Myſterie is moſt fitly and pithily expreſſed in thoſe termes of conjunction which couple the ſoules with Chriſt, as being together within all his works and travells for their ſalvation: So we reade that his members are crucified together with him, Gal. 2 20.and their old man crucified with him, and they again buried with him, and riſen with him: So the myſterie is diſcovered to the Gentiles, Rom. 6.4. Col. 2.12. foreign.that they ſhould be fellow-heirs, and of the ſame body, and partakers of his promiſe; all which are expreſſed by withs, cons, and together, and knitting particles, which can import no leſſe, but the ſharing of theſe joyned ſoules with Chriſt in all the vertue of thoſe works, ſufferings or priviledges wherein by God himſelfe they are joyned with him: ſo that if they be planted together with him in his dying,Epheſ 3.6. foreign. though they cannot die for ſin as he did, yet a likeneſſe to that death they muſt have in effect, even a death to ſin in themſelves; therefore they are joyned with him in that ſuffering of his,Rom. 6.5. foreign. becauſe they do hold out a ſutable effect to that his death, iſſuing from it in their own fleſh; and the ſame reaſon is of their conjunction with him in his other works tending to their ſalvation, ſutable effects are wrought in them from all. This is actually done by Chriſt; as for the time of the actuall manifeſtation of this ſin in his united members, more wil be declared in the application of this vertue of Chriſt hereafter; but for preſent ſome help is given from hence to conceive of the efficacie and neceſſity of ſins fall by the death of Chriſt.
5. Yet the difficulty is 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. foreign. 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 onelyonly 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 deathsblow 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 onelyonly 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 c…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? OnelyOnly 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 onelyonly inſtrumentall, ſerving a ſuperior Agent, and effectuall onelyonly 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 onelyonly 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. foreign. 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. foreign. as it is in his hand, and not ours; for it is our grace given and worke acted, but his inſtrument onelyonly in us. Now this faith ſerveth that Spirit to bring in the ſeverall vertues of Chriſt for perfecting our ſalvation in theſe ſpeciall wayes.
1. In anſwering the Spirit to his worke of union; for as that from Chriſt takes hold of us, ſo faith in us moved by the Spirit takes hold of him, whereby the ſoule is actually united to him, and by this union made partaker of all ſaving vertue in him, therfore of the power of his death.Rom. 11.20. Hence it is ſaid, that we are ingrafted into Chriſt by faith, and no leſſe that Chriſt dwels in our be arts by faith. Epheſ. 3.17.Now the work whereunto faith moves us in this matter, is to yeeld to the Spirits offer, and to cloſe with Chriſt as members, whom he reveales as ſent of God to be our head, and ſo with him to become one Chriſt myſticall; thus our minds by faith are moved to cloſe with him by apprehending, knowing and acknowledging him to be our head, our wills by chooſing him, and yeelding to him as head, and our hearts by faith alſo cleaving to him as head, in loving, fearing, and delighting in him; thus by conſent of faith are we brought to union with Chriſt, and thereby to communion in all his fulneſſe; whence we draw from his death that fruit which his death doth yeeld, and from his reſurrection, that good which it carrieth for us; and in a word, from him thus we have grace for grace: as the graft ſucks out the juice and fatneſſe of the good Olive.
2. In anſwering to the Spirits worke of revelation, faith is ſerviceable, which faith doth and indeed onelyonly 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 onelyonly 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 onelyonly ſalvation of his people, is the onelyonly way of faith to draw ſalvation from him. So the like work of faith upon his death, to evidence it the onelyonly baine of ſin in our fleſh, ſo to receive it in mind and will and heart, and reſt on it onelyonly 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 onelyonly 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 leproſi…, than anothers, yet upon his obedience, He that commanded did effect it; Or a little more neer the caſe, God commands Moſes, when the people were bitten with the fiery Serpents,Num. 21.8, 9. to make a brazen Serpent, and ſet it upon a Pole, with expreſſe word, that if any bitten ſhould look up unto it, he ſhould be healed and live: If any now ſhall aske, how did their looking to the braſſe, draw vertue for their recovery? No ſatisfaction can be given but this, their obedience being therein teſtified, God fell not ſhort of his word, he healed, while they were looking. Our Lord himſelfe applieth this to our preſent caſe,Joh 3 14, 15. As Moſes lift up the Serpent in the Wilderneſſe, ſo muſt the Son of Man be lifted up, that whoſoever beleeveth in him, ſhould not periſh, but have everlaſting life: As eying the brazen Serpent, healed the fiery bite, ſo looking upon Chriſt lifted up, crucified and dying, heales the poyſonous bite of that old Serpent, and the ſting of ſin, that the ſoule ſhall not periſh by it, but live. Some difference there is here in the objects, for power indeed is in Chriſt to kill up fin, no vertue in the braſſe it ſelfe to heale the Serpents bite; but the acts are of the ſa…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: OnelyOnly 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 onelyonly ſalvation of his Church, and his death the onelyonly plague of ſin, ſo muſt faith onelyonly eye him for ſalvation, and his death to kill ſin by it; No other looking but the brazen Serpent onelyonly 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 onelyonly can kill ſin in us is the death of Chriſt, unto this onelyonly muſt we look for our cure, and no other way: And this one eye hath like force with that of the Spouſe,Ca…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 onelyonly, 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 int…ntively and firmly, that he drew back the Apoſtles eyes ſtedfaſtly upon him,Act. 14.9, 10. who perceiving he had Faith to be healed, that is, Faith every way proportioned to receive an healing, ſaid with a loud voyce, Stand upright on thy feet: and he leaped and walked: ſingle, full and conſtant believing cannot go off from Chriſt empty, but while men are ſo beholding him in death or life, they ſhall be changed into the ſame Image from glory to glory, from one ſtep of excellency to another, in ſinnes ruine, and graces reviving, by the Lord the Spirit: Faith only looks, and the Lord-ſpirit works all effects of grace upon poore ſoules, whileſt they are ſo earneſtly looking for good from Chriſt. According to their Faith, ſo the Lord dealt graci…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.