A Dry Rod Blooming and Fruit Bearing, Treatise · Part 3

A Dry Rod Blooming and Fruit Bearing · Treatise · Part 3

p. 79The third part of the Treatiſe.

Concerning the true uſe of Chaſtenings, as taught by the Apoſtle.

Wherefore lift up the hands that hang downe, &c.

ver. 12, 13.

SECT. I.

IN theſe is couched the ſweet cloſing inference from all the former diſcourſe had with theſe Chriſtian Hebrews about their patience or ſuffering for Chriſt under the hand of God, which teacheth the duties we owe unto, and the true uſe that we ſhould make of the chaſtening providence of our heavenly Father. Two things are eminently obſervable.

1. The terme of Illation: whereabout alſo are conſiderable,

1. The true premiſed ground, whence it takes its riſe, which is not onelyonly the end of chaſtening immediately foregoing, but indeed the whole chaſtening Providence, with the pieces of it as mention'd in the former part of this Chapter.

2. The true force of it upon the conſequent duties, it lays neceſſitie upon Chriſtians, To lift up, &c. To make ſtreight or even paths, &c.

p. 802. The matter inferred, which is a double duty upon the chaſtened,

1. Incouragement, They muſt ſtirre up themſelves from their ſad poſtures, Lift up hanging hands and feeble knees.

2. Amendment, They muſt make crooked, ſtreight, ſet themſelves to rectifie and levell their wayes to God. And both theſe I conceive joyntly urged by a double Motive.

1. The danger of the neglect, It will be greater Apoſtaſie.

2. The benefit of the performance, It will be the healing of the lame.

I ſhall take the inference with its force upon the firſt dutie, and after the reſolution of the Metaphoricall termes into their proper ſignification, I ſhall conclude in plaine termes the firſt uſe here injoyned from Gods chaſtenings. Two things are obvious in the firſt dutie, both repreſented in a fit Embleme.

1. The object, Hands hanging down, & knees feeble, like a palſie man.

2.foreign. Deſcriptio hominis inertis guem foreign vocat Heſiodus, Ber. in Text. foreign d… eo dicitur cujus manibus nulla induſtria ineſt, cujus manus ſunt minime induſtriae, vel cu…us foreign. 1. mambus n…hil roboris ineſt. Steph. foreign The Act, which is lifting up, a fit remedy for the foregoing evill. Could I handſomly preſent this man to view, with theſe hanging fallen hands, and theſe feeble, looſened, diſ-joynted knees, it were a moſt ſweet Embleme of a moſt ſad and diſconſolate condition. Suppoſe a man either by age, or weaknes, or ſurpaſſing paines ſo worne, waſted, and ſpirit-fallen, that his hands ſinke downe, fall from his worke, having no ſtrength, and yeelding unto death; Or againe looke upon an aged palſie-man, or one ſmitten with aſtoniſhment, as Belſhazzar at the hand-writing, that his joynts are looſed, & knees ſmite one againſt another, what a picture of amazing and confounding ſorrow were this? nothing but fainting and trembling to be ſeen here, even to the yeelding up of the ghoſt. And if ſuch be recovered, it muſt be by ſtirring, chafing, or lifting of theſe fallen members up; himſelfe rouſing, his friends about him ſupporting, were as fit a reſemblance of the comforting part. To ſpeak plainly, theſe hands and knees intend no other but fainting and palſie hearts; when poore ſoules ſeeme to be over-wrought with affliction, ſo that as a wing-fallen bird, they are ſtopt from motion; ſtrength, ſpirit, and all even yeelding unto death; the terrors of the Almightie make them ſit trembling, and drinke up all their ſpirits; In this conflict, what creature can hold up? yet this muſt not take away our hearts, wee muſt even now lift up ſuch hanging hearts, ſupport and comfort our ſpirits in ſuch palſie fits, and ſtrive againſt our yeelding unto death; by no means muſt we give way in chaſtenings to uncomfortable faintings, p. 81but cheer up and revive againſt the face of death it ſelfe; ſpirituall liftings up there muſt be for ſpirituall faintings, and ſetting hearts againe in right frame of comfort and reviving for the worke of God. This then hence is the rule for that Chriſtian uſe wee muſt make of chaſtenings, inferred from ſtrong pren…iſes.Doct. 3. Gods chaſtening providence inf…rceth his children to comfort, and cheerfulneſſe under all their ſufferings. Gods rod of chaſtening is not intended to breake, and kill, and daſh in pieces, but to bind up, revive, and comfort tender and dejected Spirits; Griefe may become us under a Fathers frowne; but dejection and hopeleſſe fainting, the rod it ſelfe gaineſayeth, and injoyneth ſoules to a better uſe of it for their reviving. The riſe of this rule here is evident, comfort is the dutie, the inference layes the injunction, and the Authority raiſing it is the chaſtening providence, with all particulars ſpecified therein, and declared by the Apoſtle in his foregoing diſcourſe. Now for a more fruitfull treating on this, theſe particular quaeries muſt be reſolved. 1. What is that chaſtening providence, and wherein it doth conſiſt, that hath ſuch influence upon this dutie? 2. What is that force, which that Providence hath upon this dutie concerning our hearts? 3. What that dutie is, which is with ſuch neceſſitie urged upon Chriſtians from this work of chaſtening? The two former will cleare and evince the truth the laſt is properly th… uſe, which I ſhall together unfold and preſſe practically upon our ſelves, obſerving the Apoſtles ſcope in this place, which is to perſwade to dutie, when he had toucht the ſtate of it.

SECT. II. Of the nature of Gods chaſtening Providence, and its force.

TO ſatisfie the firſt inquiry,1. What is Gods chaſtening Ptovidence. Poſlquam docui… Deum ſalut… noſtrae proſpicere, dura nos coſligat, inde nos ad alacritatem hortatur; …hilen…m quod n…s magis debilites, adeo que exan…e… prorſus quam …um falſa imaginatione occupati, nullum gratiae Dci guſtum hebemus in rebus adverſis. Calv. in Text. Heb. 12.7.Heb 12:7 it concerning a peculiar piece of Gods ſpeciall providence over his own about their afflictions; this generall deſcription may give light enough: Gods chaſtening providence is his ſpeciall care toward his choſen, about the rod or afflictions here befalling them, to order and diſpenſe them ſo, that they may not hurt, but help to bring about all that good which the faithfulnes of God in the Covenant of grace is ingaged to doe for them. This is a generall repreſentation of that chaſtening care, which inforceth cheerfulneſſe on Gods afflicted, ſo that the Apoſtle injoyneth therefore or for this cauſe, lift up the hands, &c. In this combination ſeverall particulars concur, all carrying in them reviving vertue, that who ſo ſuffers in this way hath reaſon to be cheered.

1. The Author of this ſharpe diſcipline, it is God, as the whole p. 80fore-going context declares, and he not onelyonly as the Father, but as their Father alſo in Chriſt; he owns the child for his whom he chaſteneth, he meddles not with baſtards; It is not a fruitleſs addition,Ver. 8. that in the midſt of this work he is called the Father of Spirits: Theſe notions of comfort at leaſt are ſweetly held forth in this fountaine of providence.Ver. 9.

1. In this Father muſt needs be conceived the ſpring or riſe of the childes beeing,Pſal. 68.26.Ps 68:26 the fountaines of Iſrael gave beeing to their iſſuing ſtreames, even their children; and can there iſſue from that ſame ſpring, any thing to hurt or deſtroy the beeing it gives out? Surely not; but all for maintenance and perfection of it; God that made his Children will have mercy on them, & not by rods deſtroy the works of his own hands.Iſa. 57.16.Isa 57:16 Nay eye this, he is Father of their Spirits; ſoules had beeing from him, therefore to their comfort and ſuſtenance, he will ſurely look, when he afflicts the fleſh; and ſpirits are the fitteſt receptacles of joy and griefe; the father of them muſt therefore look unto them, to perfect not impaire, to ſave and not deſtroy them by chaſtenings.

2. In this Father onelyonly is the power of chaſtening over the child; this power carrieth in it two ſignificats, Right unto the correcting of a child, and Strength to manage it; both are in God this Father, whence theſe reviving conſiderations ariſe.foreign, poteſtas. 1. God will not part with his right, nor give the beloved of his ſoule into the hands of the Enemy, that he ſhould have right to puniſh or afflict; what he doth againſt Gods children ſhall be counted greateſt injury, and oppreſſion of Gods people.foreign, pote…a. Pſ. 17.13, 14.Ps 17:13Ps 17:14 2. God keeps all the power of chaſtening in his own hand, none can doe as he pleaſeth but God; Now however the wicked may be Gods ſword, he leaves not the ſword to hew and ſlay where it pleaſeth, but gives it the charge, beyond which it cannot goe; now will God uſe his power and ſtrength to deſtroy his children? It is incredible.

3. In this Father is tendernes of bowells eminent toward his chaſtiſed ones; and can a mans bowells be hardned againſt the fruit of them?Pſal. 103.23.Ps 103:23 It cannot be, unles ſin make unnaturall: Now no Father can pitie his child ſo as the Lord pitieth them that feare him. Let theſe notions ſpecifie the ſpring or Author of all chaſtening ſorrows; how will deſperate complaints and repinings dye? how will vertue ſpring and iſſue out, to the great reviving of Gods humbled, and chaſtened ones? This is one thing that inforceth the Apoſtles Wherefore &c.

p. 812. The Mediator of this providence;2. Mediator of rod. 1 Cor. 8.6.1 Cor 8:6 for as God hath committed all judgement now unto his Son, and governs the world by a Mediator, ſo eſpecially all things towards his Church, his rod as well as his ſtaffe is ordered by the hand of Chriſt unto them: By one Lord Jeſus Chriſt are all things, that is, for beeing & preſervation of all events, and we by him, that is, the Church in all its conditions. Now a Mediator is a notion full of grace, and what ever paſſage of providence comes through him, it muſt ſavour of grace; as the water of the ſulphareous veines of the earth, or the wine of the perfumed bottle; No rod but gracious can paſſe through the hand of Chriſt. Now to this yet the reſpect which this Mediator hath to the ſufferings of his Clients, carrieth much life for us; and it is three-fold. 1. He himſelfe is their leader, or foregoing patterne in this hard way; thus is he ſet before us to incourage in our following, Look unto Jeſus, Heb. 12.2.Heb 12:2&c. who for the joy that was ſet before him, &c. He eyed the end, and made no ſtop in the way, but indured Croſſe and deſpiſed ſhame, and then ſate downe at the right hand of the throne of God. Its comfort to have a leader in an uncouth way, but excellent ſuch a one, whoſe footſteps we may tread ſafely, and ſo reach the deſired end.

2. He is a guide as well as leader, he takes us by the hand as well as goes before us; He is therefore knowne by thoſe helpfull expreſſions, Eves to the blind, Eares to the deafe, feet to the lame, hiding place from the heate, refuge from the ſtorme, and guide to ſuch as walke in darkneſſe, in ſad and diſconſolate wayes: This is a reviving notion, no darknes falls upon us but by the Mediator, and he is ſurely a guide in it.

3. He is a Conqueror over theſe harſh paths, as well as a guide and leader in them: It is his word to his Diſciples,Joh. 16.33.John 16:33 In the world yee ſhall have tribulations, but be of good cheare, I have overcome the world, yea and all the tribulations of it, therefore Gods children ſuffer under nothing but conquer'd afflictions, and vanquiſh'd tribulations; who would be dejected for theſe? this alſo makes the wherefore ſtrong.

3.3. Care of rod. The Providence or care it ſelfe diſpenſing and managing theſe rods, is one thing more conſiderable in this combination, to make the inference ſtrong upon us for the following dutie; and it is eminently carried in all thoſe acts of chaſtening mention'd before the Text: Now theſe cordiall notions are hence ariſing.

1. The perfection of this ſpeciall care of God, over his children, ſet out ſweetly in that Embleme of ſeven eyes of the Lord, Zech. 4.10.Zech 4:10the eye p. 84ſtates the providence, it is a ſeeing, and a foreſeeing care for good, the number argues it's perfection, not one eye, but ſeven, a perfect number in the Spirits uſe: which it pleaſeth the Son of God to demonſtrate by it's effects upon Gods little ones;Mat. 10.30.Matt 10:30 the very haires of your head are all numbred: See the exact care of our heavenly Father over his afflicted; he tels their haires, he will ſee none of them be miſſing, not a haire of theirs muſt fall to the ground, nor the leaſt hurt betide them by their ſufferings: and againe, hee tells them, as accounting highly and preciouſly of them; baſer things are not kept by tale, not ſtones, but gold and things of price; ſuch are the haires on the heads of Gods children; therefore he numbers them, much more their teares, their prayers, their ſighs, their wandrings; ſhould not this make us to lift up?

2. The activity of this ſweet care; As God is purely Act it ſelf, and therefore no paſſion, or ſtop from others, can take impreſſion on him: So is his care about his childrens chaſtenings active, and alwayes ſtirring to do them good by them: It is therefore noted, that the ſeven eyes of the Lord run to and fro through the earth; no reſt nor ſtop with this providence, day nor night, from working good to his children out of theſe afflictions; This is good.

3. The humility or lowlineſſe of this providence is ſweet, it ſtoopes to every, the baſeſt, pooreſt, miſerableſt condition that may befall Chriſts members; it lookes to ſores, and iſſues, and ulcers, and boyles, and ſtripes, and wants, and burthens of all ſorts that may be upon Gods people: if they be in the dungeon, it is there, or in the ſtocks, there it is with them; in fire or in water, or in mire with Jeremiah, thither ſtoopes this providence to rule all theſe diſtreſſes for good. This is the care it ſelf, which ſtrongly preſſeth the conſequence, wherefore, &c.

4.4. Rule of Rod. To theſe the Rule of chaſtening comes in yet to make the inference the ſtronger, and inforce afflicted ſpirits unto comfort; it is wholly delivered, according to the intimation in the context, either in counſels of incouragement, or comforting promiſes, bearing up againſt faintings; In ſumme, the Covenant of grace takes in all, wherein that excellent goodneſſe and faithfulneſſe of God revealed may well injoyn to lift up hanging hands and feeble knees.

5.Reb. 12.10. foreign. Rom. 8.28. foreign.Rom 8:28 The laſt particular in this chaſtening providence is the end of is, which expreſly is declared to be the profit, good of Gods children, holineſſe, righteouſneſſe, peace, the very good of grace, and glory, both here and hereafter to be injoyed, of which with the former, p. 85much hath been ſpoken before, only here muſt it be noted,Manus, inquit, remiſſas habetis, genua veſtra ideo labeſcunt quia non agnoſe…t … quae vera ſit in rebus adverſis conſolatio, Calv. n text. as giving in it's ſtrength with the reſt, to perſwade Gods chaſtened unto cheerfulneſſe, wherefore, even for this end alſo, as for the reſt, lift up the hands that hang downe, &c.

SECT. III. The force of the precedent providence and duty thence concerning the chaſtiſed.

TO the ſecond Quere, what force this chaſtening providence hath upon the following duty of incouragement in Gods afflicted?foreign. The very terme of illation can conclude no leſſe, but that there is a vertue in that drawing out of this duty by theſe premiſes, otherwiſe weakly muſt it be preſſed, wherefore lift up, &c. Now we know the Spirit of God argues not weakly, but upon forcible grounds. In ſhort then, I ſhall reply, there is a double force, one of nature and influence, another of reaſon and conſequence which hence iſſue out to inforce the chaſtened to comfort and reviving.

1. There is a power of the ſeverall concurrents of this chaſtening providence, to give out naturally vertue for refreſhing and raiſing up the heart. As the ſunne gives influence to the matter it animates, and therefore it muſt live, becauſe it partakes of that quickening power: So no leſſe, nay much more this higheſt providence muſt neceſſitate the creature to expreſſe the influence of it, and give out it's effect in return of duty, unto which it doth incline. Now in this ſpeciall conſideration of providence about the Rod, both the cauſe ordering it, and effect upon the ſoule produced by chaſtening, muſt needs incline it to receive incouragement. In the Cauſe we have the Father primarily putting out in this Rod his power and his love, the Son next to him Mediator-like, ſweetening the Rod, with all the gracio…s fruits of his merit and interceſſion, before he will ſuffer it to be laid on, or to ſmart upon the fleſh; the Spirit proceeding from both theſe, whoſe name is therfore eminently the Comforter, manageth the Rod, brings all the ſweetneſſe of Chriſt with it to his members, and effectually ſo applyeth the overpowering grace, that it muſt needs keep up the ſoule from fainting, and incline it to ſweet and heavenly refreſhing in the very fires. The promiſe the rule of this providence carryeth no leſſe the arme of God to help, and his counſels too are all inabling words in this matter, Strengthen the weak hands, and confirme the feeble knees, ſay to them that are of a fearfull heart, Be ſtrong, Feare not. Iſa. 35.3…4.Isa 35:3No ſooner p. 84ſpoken thus from God by his Spirit, but it is created, and ſo ſet in the ſtation of comfort, unto which God calleth the poore ſoule. In the Effect alſo of this providence, which is all the ſoules profit, the hearts good, and that evidently effected upon the man, eminently is this force ſeen, for good, and nothing but good, of which this is the beſt here intended, can cheer a ſoule, and that muſt, and will do it, if it be not miſtaken; Let me therefore, in ſhort, thus argue and conclude with our Apoſtle, Your eyes are opened, and light preſented, therefore you muſt ſee; or your eares boared, and voyce ſent out, therefore yee muſt heare; or the the Sunne is now in the vernall Aequinoctiall, therefore the earth muſt ſpring, all neceſſarily follow by influence imparted. So here as ſtrongly, Gods chaſtening providence hath ſweetly touched you, therefore lift up the hands that hang down, and feeble knees, be cheerfull and revived; yee muſt be ſo, if the ſweet vertue of that providence have an influence upon your ſpirits.

2. To add to this, If ſtrength of reaſon have force upon a man to perſwade him to any thing, the ſtrongeſt reaſon is here, from ſweetneſſe of chaſtening to draw the afflicted to the duty of reviving. Take a little draught of reaſoning, the Fathers love is in the Rod, therefore ſhould we be comforted, not dejected; The Mediator ſweetens it, therefore ſhould not we faint, but be refreſhed; the Spirit meaſures it, and ſanctifies it, therefore ſhould we be glad under it; the Promiſe is the rule of diſpenſation, and the effect our true and eternall good, therefore ſhould we be incouraged, and live cheerfully above the ſmart. If we be men, here is reaſon, the ſtrongeſt reaſon of God to draw us to revivings, when we begin to faint: if from ability to duty, and from free and glorious mercy to duty be a ſtrong way of reaſoning, then this muſt prevaile, God chaſtens, therefore ſhould we be cheerfull, and not let our ſpirits ſinke, when ſuch ſupport is given to hold us up.

To the third Quere then,3. What is the Duty? What is the afflicteds duty? it will now be needfull to returne; we ſee the providence chaſtening, the comfortable conſiderations therein preſented, and their force to revive and comfort; all the vertue and force of conſolation is upon Gods ſide, but the duty in the uſe and application is upon ours; God gives the reaſon of our cheerfulneſſe in his work, and we muſt returne performance anſwerable in our duty, God gives the life, but we muſt lift up hands and knees our ſelves. But what is this lifting up preciſely? Surely it concernes us to know whoſe duty it is to p. 85do it; It is an expreſſion fitted to the former metaphor of hanging hands, and palſie knees, however friends may be about ſupporting, chaſing, cheering theſe fallen, fainting and dying members, yet the very patient himſelfe muſt put forth the ſtrength hee hath to raiſe theſe diſeaſed parts out of this ſad and pining poſture, and ſo ſtrive to diſpoſe them that the remedies applied may bring forth the defired eaſe and reviving. Reſolve the precedent dolefull Embleme properly into hearts fallen, trembling and fainting under Gods chafliſement, and this lifting up muſt note a ſutable work in the chaſtened for removing this ſpirit-palſie, and heart-failing. The notation of the name or word it ſelf, may help in this; it is plainly in it's proper ſignificate, to erect or ſet upright in it's place, ſomething diſjoynted, or fallen from it's proper ſtation; wee reade it uſed by Chriſt to expreſſe his cure upon the crooked woman,foreign. Luke 13.13.Luke 13:13 Shee was made ſtreight, that is, her parts and members were reſtored to their proper place, ſite and poſture, and this was her comfort: So God ſpeaks of the ruin'd Tabernacle of David, foreign. Act. 15.16.Acts 15:16by way of comfort to his people, I will ſet it up; that is, put it into it's right ſtate and frame again. No leſſe here is it a Paraphraſe of comfort to the ſoule bowed downe, and heart infeebled; to lift it up, is to ſet it in it's right ſtate and poſture towards God, for receiving the comfortable influences of his chaſtening providence, which it cannot do while it hangs down, and lyeth in it's palſie fits: Now then a right poſition, or erecting of the heart, that it may be capable of, and meet with the conſolations of God in his ſcourging love, is the duty concerning us; when the ſpirit is ſet right and even with God for his revivings, then is head and all lifted up with comfort, when it declines, or hangs down another way, it ſwerves from Gods intended refreſhings. The nature, ſubject and condition of this duty would be known to guide us to it. Firſt, the nature of this duty, in ſhort, is to diſpoſe our ſelves by the help of that gracious influence given out by the ſpirit of the Rod, to receive theſe cordiall revivings which the chaſtening providence hath ordered to us: How unworthy is it, that God ſhould hold out ſuch ſweet incouragements to his chaſtened children, and they, in a kinde of unbelieving diſcontent, never regard him? So troubled are they with the ſmart, that they will not once minde the ſweet of the Rod: This is utterly a fault; therefore let us know Gods Will in this, and do it.

But how muſt wee do it?Queſt.

Plainly thus, by putting out that ſpirituall ſtrength we have,Anſw. into p. 88activity or motion, for ſetting the heart in the right frame to ſure with the conſolations of God; in the Prophets phraſe,Iſa. 64.7.Isa 64:7 by ſtirring, or rouſing up our ſelves, or Davids expreſſion, by calling unto our ſpirits in time of fainting and diſtreſſe,Pſal. 42.5.11.Ps 42:5Ps 42:11 Why art thou caſt down, O my ſoule? &c. This is our work, to call up, and ſtir up our hearts from over-powering dejection to reach to the conſolations of a chaſtiſing father held forth in the very Rod. But whereunto ſhould we call or ſtir them for attaining this? Even to theſe duties following, that ſet them in a right frame for comfort.

1. To believing, and by Faith, to a ſingle and attentive eyeing of all theſe comfortable conſiderations which the Fathers care diſpoſeth in every Rod for the good of his chaſtened ones; So to view them, that Faith may make them evident, which were formerly obſcured, under ſmart of outward evill, and make them really ſubject, which to ſenſe ſeem not to be where they are; and to apply all, and make them properly our own, which is Faiths peculiar; it doth but touch and take, God himſelf, and all that God hath. It was the ground of the Prophets complaint, There is none that ſtirreth up himſelfe to take hold of thee; Iſa. 64.7.Isa 64:7What was the reaſon, they ſaw Gods face hid from them in their dark and ſad condition, and themſelves conſumed by the hand or means of their own iniquities; but they could believe no good in this ſevere hand of God toward them; therefore they lye ſtill in their ſinking, and will not ſo much as ſtir themſelves to take hold of God. This is great diſhonour to the holy One. Stir up our hearts wee muſt to Faith on the comforting part of the Rod, if wee would have them right and ſet to meet with the revivings of God.

2. To hoping, and waiting for the giving out of theſe cordials from the chaſtiſing hand; Thus David calls to his ſoule in his perplexities; Why art thou diſquieted within me, hope thou in God, for I ſhall yet praiſe him, Pſal. 42.11.Ps 42:11who is the health of my countenance and my God. The patient ſoule ſhall never looke for help or comfort from God in vain; ſuch hope cannot make the ſoule aſhamed; O ſtirre up fainting hearts to hope we muſt; that ſweet hand that ſcourgeth, will give out gracious ſupport to that good heart that hopeth, activity is our duty in this alſo.

3. To crying, and earneſt ſupplication to our chaſtening God, to ſend out ſweet out of the ſmart, and meat out of the eater, then we ſet our ſelves in a right poſture for receiving mercy, when our drooping hearts are ſtirred up to pray, and cry for thoſe gracious p. 89diſcoveries: It was alſo Davids activity,Pſal. 4.6.Ps 4:6 when he wanted the comforts of his God, he falls to crying, Lord, lift thou up the light of thy countenance upon me; The heart is ſet upright, when it can pray under the hardeſt preſſures; and this is duty to pray and cry for comfort: Though we ſhould be neer the ſhadow of death, yet muſt we not let our hearts fall downe; It is a diſmall fall, to be thrown from prayer; If God hold out ſo much ſweet comfort in his chaſtening government, and ſevereſt diſcipline, it is the leaſt wee can do to fetch it out by prayer; Lift we up then our ſoules to God, that he may lift up his favour upon us; This is the duty.

2. The ſubject of this duty is the chaſtened and dejected ſoule; they, even they muſt rouſe up their drooping ſpirits, and ſtrive for comfort, God gives the grace, but they muſt look narrowly to return the duty for their own reviving; It is all I ſhall note here, that to them is this ſpoken, and on them is only this duty preſſed; the afflicted muſt not be only paſſive under comfort, but active for it, lifting up themſelves, and putting forward to it.

3. The condition of this duty I ſhall only touch in the property of the act, which muſt needs be here free and voluntary; ſo that as it becoms the people of God to be willing in all duties, no leſſe doth God expect it from them in this; that as he is ready and willing to adminiſter his reviving influence unto his chaſtened, ſo they with anſwerable deſire, ſhould ſet themſelves to look for and receive it: much wil in this makes the duty more obediential, & the effect more ſweet and comfortable to the diſtreſſed ſoul; yet from this uſually chaſtened ſouls are moſt averſe, altogether unwilling to becomforted; therefore unto this ſhal I labor to perſwade thē in the inſuing applicatiō of this truth

SECT. IIII. The application of the former point.

THe very name of duty, me things, ſhould be ſoveraigne and binding to them that make conſcience of all duties unto God,Ʋſe.ſave only this of making after comfort; A fault ſurely among many, if not moſt of Gods chaſtened, who will pray, becauſe it is duty, and mourn, becauſe it is duty; and ſtrive to the denyall of themſelves, to the ſubduing of all corruption, becauſe it is duty; and yet move not once themſelves toward comfort, though as neceſſary a duty as any of the reſt. My work therfore now is to preſſe that obedience to Gods comforting will in his chaſtenings, which we acknowledge a duty to his commanding will in all other particulars. If God intend this in his Rod, not to kill, but to quicken, not to deſtroy, but ſave, not to caſt down, but to raiſe up; and therefore hath ſpirited his p. 90Rod to incline his afflicted to lifting up, and by all the reaſon of his diſcipline ingageth them not to fainting, but to cheering hearts: Let me ſpeak to you for God, and from God in this matter, Come yee afflicted of the Lord, gird up your loynes, hearken unto me, will yee keep thoſe hearts ſad, which God will not have kept ſad? O ſin not againſt God in this, as yee would by no means ſin in other caſes; if he ſay lift up your hands, do not yee hang them downe, if he call to rectifying and ſtrengthening feeble knees, let them not fall into palſie fits; if hee cheere up your hearts under the Rod, do not yee make them faint through unbeliefe, and ſo kill your ſelves. I need not ſtate the duty againe, what God would have you do in this caſe. Reade over thoſe cordiall conſiderations in the ſcourging Providence under which yee lie; ſet before your eyes the relation, power and tenderneſſe of a chaſtening Father, ſtirre up your ſelves to hope for, and call out all the ſweetneſſe in that Fountain, both of your being, and of your affliction; view the Mediator of the Rod, and rouſe up your hearts to take hold of him your Pattern, your guide in this uncouth way of trouble, he will bring you out: Conſider the rule of the Rod, it can do no more hurt than what the promiſe hath in it, for this orders it, and nothing but good can iſſue from the Word of promiſe: or, in a word, looke to the end of all your afflictions, it is righteouſneſſe, peace, and joy in the Holy Ghoſt; now ſtirre up your ſelves, and feed and live upon theſe comforts, account it your work, and as naturally a duty as any, to call up your ſouls out of troubles, to lift them up in Faith, in Hope, in Prayer to meet the reviving influences of God given out with the Rod unto you; let mee overcome you but in this; that it is your duty to be comforted as much as to be humbled; and if reaſon or truth may prevaile, beſides the moving conſiderations in the Text, which I ſhall preſſe toward the cloſe of the work, theſe few convincing grounds I ſhall lay down in this place.

1. The command, counſels, and care of God, concerning this comfort to his afflicted, infallibly evinceth it a duty on their parts to attend on it, and reach forth unto it. Now, are not theſe commands, Rejoyce in the Lord alwayes,Phil. 4.14. Jam 1.2. Ma…. 5 11, 12.Phil 4:14Jas 1:2 Count it all joy when you fall into divers temptations; Rejoyce, and be exceeding glad when yee are reviled and perſecuted, &c. In all which was matter of chaſtening as well as triall, ſmart that did make ſad, as well as a cauſe that did ſupport; Counſels are frequent, let not your heart be troubled, neither let it be afraid, lift up your heads, &c. And the p. 91exceeding great care of God to have this effected, ſtrongly proveth, it muſt not be by them neglected; two evidences of this care are in ſight: Firſt, in providing a ſpring of comfort for all caſes of diſtreſſe and dejection among his own children,Joh. 14.16, 18.26.John 14:16John 14:18John 14:26 therefore h…e ſends Chriſt in the fleſh full of conſolation, and when he leaves the fleſh, ne procures another comforter, even the holy Spirit, to whom he deſignes the office of reviving and comforting every afflicted ſoule,Tertul. he comes in Chriſts name, and is in Chriſts ſtead to ſupply his place of refreſhing his grieved members: Will yee then reſiſt the Holy Ghoſt? as yee do, while yee refuſe to be comforted: Secondly, in providing means and miniſtery purpoſely to bring theſe conſolations of Chriſt to his afflicted; How doth he call upon his Prophets, Comfort yee, comfort yet my people? Iſa. 40.1. Iſa. 54.11.Isa 40:1Isa 54:11How doth he in them call upon his afflicted, O thou afflicted, and toſſed with tempeſts, and not comforted? And doth this care of God call for no care from you, to ſee that his end be not fruſtrated, and your hearts left comfortleſſe? Reaſon muſt convince you, that yee muſt be like-minded with God, to ſuffer as hee would have you ſuffer, and be humbled as hee would have you humbled, and be comforted as he would have you comforted. Now then, if it be your duty, be as conſcionable and carefull to diſpoſe your ſelves for the comforts of God, as for any other duties to him: So yee muſt be, if yee deale truly with him, for as much as this is honour to him as much as any other ſervice. What a reproach caſt yee upon God, to make the world judge, God cannot comfort his people? O therefore lift up the hands that hang down, and beſtirre your ſelves for comfort.

2. The comforts of God are not only ingagements, but inablings of poore ſoules to all other duties expected from them; ſo that ſleight theſe, yee loſe your ſtrength, and become fruitleſſe. It is obſervable in the delegation of the Spirit by Chriſt to be his Churches comforter, the marke therein ſpecially intended, which is ſtill ſome main duty or other; for comfort is not given for it ſelfe, but for farther ends thereby attainable; therefore when Chriſt would have his diſciples know his minde, and keep in remembrance his dictates, his way is: The Comforter, which is the Holy Ghoſt, Joh. 14.26.John 14:26hee ſhall teach you all things, and bring them to remembrance: Nothing ſo powerfully inſtructs as comfort; for as much as it revives and ingageth thereby the heart firſt unto it ſelfe, and ſo brings the ſoule with delight to hearken to the Word made knowne; and none can ſurpaſſe that good Diſciple, who learnes Jeſus Chriſt with delight. So p. 92when the Lord would have his ſervants be faithfull and bold in the teſtimony of him,Joh. 15.26, 27.John 15:26John 15:27 or bearing witneſſe of his truth; this is his courſe to effect it by conſolation, I will ſend the Comforter to you from the Father, hee ſhall teſtifie of mee, and ſtrengthened by his comforts, Yee alſo ſhall beare witneſſe. Conſolations ſhall conſtrain you to do that for me, not to leave my glorious work without witneſſe to the world. Againe, If he would have people convinced of ſin in a ſaving way to melt them,Joh. 16.7, 8.John 16:7John 16:8 and to drain their ſoules from filth, and draw them unto God in himſelfe, this is his way, If I depart, I will ſend the Comforter unto you, It is ſtill the Comforter that he makes uſe of (a ſweet and bleſſed notion) And when hee is come, he will convince or reprove the world of ſin; See the Comforters work, and if he reprove and make men know their ſin, ſure it is in a comforting way, to ſeparate from it, and to leade ſoules ſafe unto Chriſt. Nothing makes ſin appeare ſo exceeding ſinfull, as comfort preſented to a wretched, rebellious, and diſobedient ſoule; the Comforter, if any, will make them aſhamed, and abhorre themſelves. It is the method of all the Apoſtles, to ingage, inable, and fortifie ſoules againſt hardeſt oppoſitions, and for greateſt duties, by the conſolations of Chriſt;1 Pet. 4.14.1 Pet 4:14 when they would ſet them above fiery trialls, the C…mfort of the Spirit of glory, muſt mount them, and the conſolations of Chriſt harden them againſt death it ſelfe; as for his own experience, the Apoſtle labours with his Corinthians. 1 Cor. 1.3, 4, 5, 6.1 Cor 1:31 Cor 1:41 Cor 1:51 Cor 1:6Now then, yee afflicted of the Lord, whoſe ſtrivings of heart are to be h…ly under the Rod, to ſearch out ſin, to hate it, to be fruitfull to Chriſt, to mortifie corruption, to make a good confeſſion of Jeſus Chriſt, to be faithfull to the death; conſcience bindes you to exact care and watchfulneſſe for theſe, and it is well; but how do you think to do theſe, if you cannot live under the Rod? or, how do you think to live without comf…t? I know no way. If it be duty for a man to labour, it is no leſſe his duty to eate and drink, and refreſh himſelfe, without which long labour hee cannot: Nay, with as ardent and ſtrong deſires is he to reach after his refreſhings, as his work; the ſame God injoynes both equally. Deare Chriſtians, know it then no leſſe your d…ty to ſtrive after comfort in your ſaddeſt ſtate, that muſt quicken and maintain your life, than after any office of that life, which God calls for at your hands; This I muſt indeavour to perſwade it is your duty to reach after comfort, and ſet your hearts in a right poſture to meet with it; the ſoule cannot be profitable to God, that refuſeth to be comforted by him; O then ſtirre up your ſelves by p. 93Faith, by Hope, by Prayer to call in the conſolations of Chriſt into your ſoules; theſe will be your ſtrength, and being comforted ye ſhall worke michtily. The Church cryeth out for this, Stay me with flagons, comfort me with apples, for I am ſicke of love: Support, comfort, and reviving is that ſhee calls for, the means were fruits cordiall and effectuall thereunto, as Pomegranates, or ſuch like; and good meaſure of theſe cordiall receits ſhee cryes for; flagons at leaſt; her ſickneſſe puts her upon, and not terrifies her from it, ſhee was ſicke with love, longing deſires to Chriſt were in her, and deſire not ſatisfied made her ſick, and ſickneſſe now makes her call for comfort, that ſhe may yet be ſtreng th…ned to follow Chriſt; O do yee likewiſe, in all chaſtiſements, whether upon ſpirit or fleſh, rouſe up ſinking hearts, ye your ſelves muſt heartily make after comfort, unles ye mean fooliſhly to give up the ghoſt, and become dead and unprofitable to God.

3. Yee will be more perſwaded, that this is your dutie to make after comfort, if yee doe rightly conſider, what plots the Devill hath to keepe you from it; he knows if he can keep you comfortles, he will make you fruitles, and at laſt Apoſtates from God, as his hope was concerning Job; and he thought he put faire for it, when he brought him to curſe the day of his birth, &c. I would alwayes conclude this for truth, That from which the Devill drives me, is ſurely the dutie unto which God draws me. If he for bids me comfort, I will bele…ve that God commands it. Let me but touch the wiles of this ſubtle Serpent a little, which I obſerve at three ſtates of time. 1. In bringing men into ſin; 2. In keeping men in it: 3. In killing thoſe that doe eſcape it, as much as in him lyeth. The firſt the Apoſtle notes about Eve, that the Serpent-devill beguiled her by his ſubtletie,2 Cor 11.3. foreign. Epheſ. 6.11. foreign.2 Cor 11:3Eph 6:11 by his ſleight of hand, turning every way for his own purpoſe; he is very craftie in perſwading men into ſin. The ſecond he warnes of to the Eoheſians, what wiles, methods, mazes, labyrinths, maeanders he hath to puzzle men in ſin, that they ſhould not find the way out; ſhrewdly guilefull is he this way to hamper men, as the cunning hunter doth his game in the net. The third is his laſt fetch, that if God mightily deliver the ſoule, and by the power of God it eſcapeth out of his dominion, then his devices are, to ſwallow up that ſoule, with hopeles feares, doubts, and unbeliefe, that he might never taſte the good comforts of God, but periſh in a deſpairing way; therefore he powres out flouds of temptations after him, if poſſible, to deſtroy him. Of theſe inventions the Apoſtle makes mention in the caſe of that ſinner in the Church of Corinth, whom God by his Church had chaſtened p. 94with that ſevere ſentence of Excommunication; The man was ſo dejected, that he was even now ſwallowed up of a kind of deſpairing ſorrow; The Apoſtle therefore timely interpoſeth, deſires the Church to pardon, and receive in this chaſtened humble ſoule; leſt Satan ſhould over-reach them, and while they thought by caſting out and delivering to Satan to ſave the ſpirit, the Devill might thereby deſtroy it, wilily ſuggeſting a deſperate ejection of him at once out of the Church,2 Cor. 2.11. foreign.2 Cor 2:11 and from God: It is S^t Pauls note, We are not ignorant of his devices; ſhrewd ones they be indeed, and deſtructive, unleſs warily prevented. See then yee chaſtened ſonnes, and daughters of God, whoſe wile it is to ſtave you off from ſaving comforts under chaſtening, if Satans, no cauſe to cheriſh ſuch motions, Gods way is quite contrary, and his will and care is to comfort his afflicted people. Say then in this caſe, as the Lord Mediator ſaid to the Devill, or his inſtruments, upbraiding his poore Church, to keepe them in a diſconſolate condition,…ech. 3.2. The Lord rebuke thee, O Satan, even the Lord that hath choſen Jeruſalem rebuke thee. Turne him off with his wiles for God to deale with him, the Almightie will certainly plead your cauſe againſt him: Beleeve God in this matter, and yee ſhall proſper; lift up your hearts to take in the conſolations that he gives out; this will defeat the Devills plot, ſtrengthen your ſelves for your deſired obedience under the rod, and ſo inable you to glorifie God in the very fires. Thinke it, O thinke it then your dutie to reach after the comforts of Chriſt in your afflictions, be ſtirring and active in it, becauſe your adverſary night & day laboureth to drive you from it; chear up, chear up deare ſoules, that yee may abound in the work of the Lord, and your reward may be full in the latter end.

But how would you have us cheared?Queſt. Is it fit under ſuch ſad diſcoveries of God to laugh and ſing, or to be light and joyfull? is mirth ſutable for the rod?

Surely not that mirth of the world,Anſw. Eccleſ. 2.2. Siſeme… correctus fa…rit in no…as usm as ille crucis …imor, & ad tolerantiarn compoſite ſimus, nulla … pars noſtr… q… non … m…a … ſu…m D…pr… ſtand…m, Cal… … T…at.Eccl 2:2 which juſtly the Preacher calls madnes; no, ſober mirth, or Chriſtian ſpirituall chearfulneſſe, is that which is preſſed on Gods chaſtened Children, not carnall jovialitie, or fleſhly pleaſure which the world takes to throw out ſorrow; not this, but thoſe cordiall revivings of God, that may keep up the ſoule from fainting and dying under the rod, and ſet right the heart bowed downe, to be above all diſcouragements that might make it halt with God, & to fall off from du…ie which God requires of them, ſuch raiſings and raviſhings of God yee muſt ſeeke after, that yee may yet be ſerviceable unto him.

p. 95But what ſoule can take incouragement,Queſt. when it ſees its unevennes with God, and haltings, and imperfect walkings under the rod every day?

Surely the more need of comfort, becauſe thou art faint,Anſw. and of ſupport, becauſe thou art lame and halteſt: Thinkeſt thou to cure thy fainting and heale thy halting, without the conſolations of God? This cannot be; obſerve the Apoſtles method in this verſe, he aimes at it by the rod to bring us to an upright ſtation and even walking with God, but this cannot be while dejection is predominant over heart and fleſh; firſt then he labours to ſupport hands hanging downe and feeble knees, and then directs to make right paths for lame feet to walke in. It is the naturall courſe of curing,Nitendum eſt D…i conſolat…onibus, ut ſimus ad bene agendum fortes & ſtrenui, at que ill a eſt full ura noſtra. Calvin in Text. if any have broke a leg and grows faint upon it, the Chirurgion will give ſome cordiall to revive the patient for preſent, and maintaine his life, afterward he goeth about to ſet bones right againe: So Gods Spirit here aimes no leſſe at amendment of ſoules by the rod, than the incouragement of them, but becauſe this concernes the preſent maintenance of life, therefore he comforts firſt the wounded, and after heales. In this method muſt we walk; if therefore yee will yeeld to be comforted in the firſt uſe, wee ſhall proceed to better you, and make you walke more evenly with God in the ſecond, which now follows in order to be preſſed.

SECT. V.

The ſecond Ʋſe of the chaſtening Providence,foreign. even Amendment of ſoules under the rod, preſſed by the Apoſtle in this clauſe;

And make ſtreight or even paths for your feet,

ver. 13.

NOw poore Chriſtian, here is the mark thou aimeſt at, to be good, that thou mayeſt be glad and chearfull, unto which by the Apoſtles line I ſhall now labour to direct thee, that I may helpe thee home. Chaſtenings are no deviations from this mark, but indeed directories, and helps as well as goads, pricking on the ſoule horeunto. If we bring the terme of illation cloſe to this direction (Wherefore make ſtreight, &c.) the force of all the precedent chaſtening providence runs out into this dutie of the afflicted, which is alſo the effect of Gods chaſtiſing: God gives through the rod a ſtreightning power, and then puts on the chaſtened ſoule to worke by him and with him for walking in that right and even path with himſelfe. The matter here inferred, together with the force of the inference is p. 96here to be weighed, that we may know Gods mind herein, and more ſtrongly conclude what here he teacheth us. The uſefull counſaile here given is ſhort and pithy, rhetoricall and rationall, clothed in a metaphor, as the former, but carrying in it and preſſing on us a ſolid truth, and wholeſome advice for rectifying our wayes, and making even our hearts with God, being put upon it by the ſcourge. The Act of proviſion or making: The object, right paths or wayes; The ſubject for what, for your feet, are all expreſſe termes in the dutie, and ſuted in this borrowed ſpeech one unto another. Feet are the inſtruments of motion, which here muſt note all that of man that muſt move to God,… gre…ſivae, ita op…at… claud…at, quondo non ſequ …r r…ula …gis divinae, Aquin. in tex. foreign. Ʋ …bitas, S…mitas, vias, &c. Eſt prae…pt… foreign contentionis quaſi in curri… vi…ae ſan…ae & religioſ…e, Can…ernr. Locus not ad…s pro libcro arbitrio ſ… ſuin moven…e ad bona opera, Eſtius in text. Sern tas ſac…re re…tas, hoc eſt, quatum in vobis eſt, dare … peram ad …c, ſed propr…e rectificare …ſi ſolius De…, Aquin. in Text. Pſal. 25.4.Ps 25:4 in the courſe appointed for the creature; and therefore not onelyonly affections as one, or mind as another, nor any one part ſingly, but the whole man muſt be here intended; which the heart may well comprehend; theſe alſo as we are guided by the following expreſſion, muſt be conceived lame feet, halting, maimed hearts, cripple or limping ſoules, that walk not perfectly with God, like a foot bruiſed or out of joynt: then is a leg or foot truly lame, when it followeth not the rule of the going or moving facultie, which is to tread even, and ſo to walke at eaſe; No leſſe our hearts and works toward God are lame, when they follow not the rule of the divine law. Againe for theſe, right or even paths muſt be prepared, that is, a right courſe or frame by that unerring truth, muſt be ſet for theſe to move in. I ſhould not ſtand critically to paraphraſe upon that word in the text (paths) which ſignifies ſtrictly ſuch a way or tracke, that a wheele makes upon the ground, ſuppoſe of chariot or the like; (for I am perſwaded here mainly it intends a way fitted for a man to walke in, whether drawn out by a wheele, or trodden by a foot, it matters not, either may ſerve, and ſo doe to preſent the way of Gods counſells to us, fitted for Chriſtians to walk in:) but finding it occaſioning a pious conceit, that it ſhould preſſe ſpeed in the way, as well as evennes (as the charret-wheele runs in its tracke when the foot but walks in its courſe) I would not reject it; yet not concluding it neceſſarily from this expreſſion; A right courſe to God is the maine here preſcribed. Once more, theſe we muſt make; for the direction is to us; not favouring free will, as the Jeſuite notes, as if this were preſently in our owne power; their Seraphicall Doctor may teach him better from the Text; Make ſtreight paths, that is, ſo much as in you lyeth, indeavour to it, but it is Gods onelyonly worke properly to rectifie or make ſtreight hearts and wayes, for which cauſe David prayeth, Shew me thy wayes, O Lord, teach me thy paths. God himſelfe by the p. 97Spirit given in the rod, inclines and orders the heart to a right frame ſuted to his counſells, but then the chaſtened ſoule being quickened and acted by God, muſt work under him & with him to bring heart, words, and works to this right rule, ſo that indeed God onelyonly rectifies, and we are rectified by him, all our motions being onelyonly in him and by him; as he ſaid, Now I live, yet not I properly and of my ſelfe, but Chriſt liveth in me; So indeed God properly and by his ſtrength makes ſtreight the crooked, we are but ſtreightned by him, however moving in his hand; It is a certaine truth, our duties depend upon Gods promiſes, as the effect upon their cauſe. This word the Lord of heaven ſpeaks,Iſa. 35.6.Isa 35:6 The lame man ſhall leap as an Hart: and ſpeaking doth create it, the lame ſtands upright, and walks and leaps in the wayes of God. In ſhort, the dutie here concerning us, is not unfitly paraphraſed, Make ſtreight running paths for your feet, or,foreign, Camerar. Runne ſtreight and uprightly in the wayes of God; this is the worke charged on us: How careful would a man be for a lame foot, to have ſhooe even, ground even, all even to keep from hurt? more ſhould we care for lame hearts, to have frame even, and paths even for them to walk and run in, if our marke be bliſſe. The former wherefore indiſpenſably preſſeth this upon Gods chaſtened ones, Gods care in chaſtening muſt put them upon care in rectifying or making ſtreight their wayes for him; the laſt rule then for our practicall uſe of chaſtenings is,Doct. 4. Gods chaſtening Providence is his rectifying hand upon his halting Children; or thus, The rod providence inforceth the chaſtened as much to rectitude towards God, as comfort for themſelves; no leſſe injoyning to make even wayes for lame feet, than to lift up hanging hands and palſie knees. I ſhall not need here againe to ſtate the nature of this chaſtening Providence, the ſpring that moves to this dutie, that being done above. Theſe three things muſt be diſpatched, and then ſhall I ſet the period to this worke. 1. A diſcovery what vertue, force, or help, this rodprovidence yeelds for rectifying mens hearts. 2. The ſtate of the afflicteds dutie under this help. 3. The motives added in the Text inforcing to this dutie, all which more diſtinctly handled, I ſhall then draw up the cloſe.

SECT. VI. The vertue or force of the chaſtening Providence for rectifying hearts and wayes.

THat there is a force in this ſcourging care of God to conſtraine the chaſtened to this rectitude of heart and wayes, the illative terme (wherefore) doth evidently determine, which preſſeth from p. 98thence upon the dutie: The queſtion here to be ſatisfied is the (quid ſit) what force this is? Which opened, will carry its proof within it ſelfe. The vertue or power then of this chaſtening is two-fold. 1. Phyſicall or naturall, which is the cauſe naturally producing this dutie, as the fire warmth upon that which is applied unto it; The rod makes right in beating to it; this force conſtraines by inabling. 2. Morall or rationall, forcing the reaſon of man to command his heart to this rectitude, and bend towards it. In all works and means of grace, as God dealeth powerfully, ſo he doth rationally alſo with man his creature; Theſe deſerve a little weighing.

To the firſt, Take we in but thoſe grand concurrents to this chaſtening diſpenſation the Author, Mediator, Spirit and Rule of the rod, (not to ſpeake of them diſtinctly) they joyntly give out their power to effect this rectitude in the chaſtened ſoule, and that efficiciently neceſſitating the man to this ſtreightneſſe of heart and way, and that in this order, God the Father, in his Son and by his Spirit, and through his promiſe, or according to that word of grace, ſo orders the rod, that it ſhall reduce the wanderer, rectifie the crooked, and help the halting to walk at eaſe in right and even paths, therefore they muſt make ſtreight paths for their feet; All theſe perſons are coordinate in the rectitude of their own being, the ground of this effect produced in the creatures, and in their power and in their purpoſe of working it this way on the afflicted;Deut. 32.4. Pſal. 19.8.Deut 32:4Ps 19:8 Right, or Rectitude is the Name of God in every perſon; No leſſe is Right the ſingular propertie of his word, and if ſo, whatſoever iſſueth from this hand, according to this rule, by the rod, muſt needs be an anſwerable like effect. Now the joynt power given out from this chaſtening Providence, to frame the ſoule to this dutie, is various.

1.A teaching power. Directive, which is properly a teaching power, that dictates this uprightnes of heart and walking to the chaſtened, and prompts them ſuccesfully to it; The rod hath a voice in its ſmart ſpeaking righteouſneſſe, but of it ſelfe weake, untill he that prompted it, put forth his voice in it; here the Providence chaſtiſing, or God himſelfe correcting, teacheth by it reformation or rectifying of a mans waies, and if he teach, he makes impreſſion upon the ſpirit, though creature teaching paſſe off too ſleightly. It is the note of Chriſt, in recording that promiſe,Joh. 6.45.John 6:45 They ſhall be all taught of God; Every man therefore that hath heard and learned of the Father commeth unto me; God doth not teach in vaine, or in any caſe, ſo not in this way of inſtructing by the rod; his uprightnes prickes the leſſon, and his power teacheth it to p. 99the purpoſe: The Pſalmiſt obſerves this, Good and upright is the Lord, Pſal. 25.8, 9.Ps 25:8Ps 25:9therefore will he teach ſinners in the way, that is, the right way; he expreſſeth no leſſe immediately, The meek, or humble, or afflicted, will be guide in judgement, that is, the right path ordered by him, and the meek will be teach his way. And the happie effect of this teaching is proclaimed to the Church,Pſal. 94.12.Ps 94:12 Bleſſed is the man whom thou chaſteneſt O Lord, and teacheſt him out of thy law. No reaſon to proclaime him bleſſed, unles crown'd with the higheſt good, and attained unto God in his very uprightnes, and even thither doth God draw him by chaſtening and by teaching. Needs then muſt that ſoule learn to walk in right wayes, when God himſelfe by the rod ſhall teach him.

2. Effective alſo, or a creating power is this iſſuing from the rod-providence to make Gods chaſt…ned cleave to even paths, God himſelfe is in the rod, therefore muſt worke like himſelfe, to bring about his purpoſe of gra…e, that none can let it. In his word he ſpeaks, and it is created, and in his rod he ſpeaks, and his pleaſure is effected; He ſends his word and ſayes to the dead live, and they live, and to the crooked, be made ſtreight, and they ſtand upright; and no leſſe doth he ſend his rod, and cryeth to the wandring ſheepe returne, and it returneth, and to the lame ſoule walke in even wayes, and he walketh; The words of promiſe are therefore peremptory, The lame ſhall leap as the Hart, &c. It in creati…g darknes and evill, afflictions on his people, he ſpeaks to heavens and skies to drop downe righteouſnes, it muſt be, if he be God, I the Lord have created it.Iſa. 45.7, 8.Isa 45:7Isa 45:8 David found this upright frame really made and abiding on his ſoule, for which he bleſſeth the houre of his chaſtening. It is good for me, Pſal. 119.71.Ps 119:71that I have been afflicted, ſaith he, the effect was evident, the learning of Gods upright ſtatutes; which was no other, but the framing of his heart unto them; needs then muſt they walk rightly and run in even paths, for whom God makes ſuch hearts and wayes.

3. Active likewiſe and a power of doing or ſtirring according to the bent, or byas of the rod, doth God give out to his chaſtened ones, that they may be ſtirring and make themſelves right wayes. So that not onelyonly skill for dutie, and will for dutie is hence brought home to them, but actively, diligence, and earneſt motion to walk in theſe upright wayes is hence ſupplyed; not onelyonly outward pricks to ſpurre on from without by the rod ſmarting, but inward motions,Non aculcos addit tantum ab extra, ſed impetus ab intra movet. Hoſ. 6.1.Hos 6:1 quicknings and ſtirrings to this by the ſecret hand that manageth the rod upon the heart. See this force upon the Church afflicted, they egge one another forward to return and walk with God. Come, ſay they, p. 100let us return unto the Lord. &c. This then is the firſt part of the power of this chaſtening providence naturally inabling the afflicted to make right paths for their feet to walk in.

To the ſecond, the morall force of this afflicting hand upon the following duty, is the ſtrength of reaſon, which is ſo great, that it muſt needs over-power men, and make them yeeld to give out themſelves to the utmoſt for obedience, unleſſe they refuſe to be drawne with the cords of a man, and declare themſelves unreaſonable: let theſe ſtrong reaſons be weighed for this purpoſe, iſſuing from this divine providence.

1. It is the will of the Chaſtiſer, the command of the higheſt God, even your amendment by the Rod, to have your feet ſet even in his right path;Ezck. …3.11. D…ſidero alqu…d audi…e de Cwlo. can there be ſtronger reaſon to perſwade obedience from a Law, baſe creature, than that word from heaven, Turne yee, Turn yee, why will yee die? It is all the warrant for duty which reaſon can require, that which he ſaid, I deſire to heare ſomething from heaven: unleſſe yee are ſtronger then God, and can over-top him, it is moſt unreaſonable to reſiſt …is will.

2. It is the love of the Mediator to put in between God and you, and direct the ſtroak through himſelf, to beare the bitterneſſe himſelf, and to let out only ſo much of the ſmart, as to ſtartle you out of your wandrings and crooked wayes, and perſwade you to returne, and take the ſtreight path, that yee may be conformed unto him. Is it not the juſteſt reaſon now, that yee ſhould comply with this love of the Mediator? is it not moſt unreaſonable to reject his love without a cauſe, and by your frowardneſſe, returne hatred for his good will?

3. It is the Spirits free motion, that as he would ſeale you for God with his owne character, ſo he would drive you to him by the Rod, and therefore ruleth in this chaſtening, to by as your hearts to the right path; is it reaſon then to deny this ſweeteſt motion, to ſadden this Spirit, to lame our ſelves more, and turn out of the good way of God? The Oxe and the Aſſe ſhew more reſpect to their guides than this. In a word, through all theſe hands the Rod is the laſt means to rectifie a ſoule, and if this do it not, it is perverted to perdition; Reſerving other conſiderations in the Text for their own place: this is the ſumme of the precedent arguments. Abſolutely neceſſary it is to reach that conformity of heart and wayes to God in rectitude, the Fathers will, the Sonnes love, the Spirits motion through the Rod drive the afflicted unto this marke; p. 101can reaſon deny to yeeld to this power, which is for the mans ſalvation, and not deſtruction? Surely not; we ſhall then take it as undeniably preſſed upon chaſtened ſoules from this ſweet Providence, therefore make ſtreight paths for your feet. But what is our duty here? That is the next part.

SECT. VII. The ſtate of our duty in making ſtreight paths for our feet.

THe power of Providence to help us, and reaſon from the Rod to convince us of duty, have before appeared; That we are to be doing ſomething being ſummoned by the Rod, is evident, what we muſt do, is now the queſtion. Make right paths for lame feet, we muſt, this the Rod would have, that we ſet our halting feet in Gods even wayes, to make our treadings or ſteps ſutable thereunto; Now, halting here is an unperfect or uneven walking with God, when by feares or other blaſts, we are kept from the ſtrict and right tract of converſation, from which we ſhould not ſwerve; Amendment then, or thorow reformation, is the morall of right paths, and right feet joyned together, which is our work to look unto; to make our thoughts right concerning God, concerning ſin, concerning duties, and our affections right, ſuted to various objects according to the rule, and our indeavours right, ſtriving to keep cloſe to the line of Chriſt in all our converſations.

But who can make an old heart new? or a foule one cleane,Queſt. or that which is crooked to become ſtreight?

Surely not a creature; Therefore badly was it gloſſed by him,Anſw. that this is a notable place for Free-will, and little reaſon was there for that note here, it being but a ſimple command of God here, and Gods commands do argue the creatures debts, not their abilities; otherwiſe no need of the Covenant of Grace, wherein God ingageth himſelfe to his covenanted ones, for inabling them to all duty, and then requires their anſwerable reſtipulation. Our duty then anſwering to this command, as in all like caſes, conſiſts in two parts.

1. A paſſive reception of all that influence which God hath promiſed in his Covenant, for rectifying our hearts;Agere noſtrum eſt à Deo pati. and which by correction hee indeavours to bring in upon our ſoules; this upon our parts is the firſt work of Faith, which alone is the receiving Grace, by reaſon of which reception we are ſaid to do, what indeed God properly doth alone: As by Faith wee are ſaid to become p. 102come the ſonnes of God, as if we moved our ſelves to this honour, when indeed Chriſt himſelfe caſts this upon us, and we only thus receive it: So are wee ſaid to be ſaved by Faith, and live by Faith, as if we were the chief movers in theſe, when indeed God only ſaves, and Chriſt lives in us, we are meerly in this reſpect receivers. So are we commanded to redeeme time, to caſt off our tranſgreſſions, and make us a new heart, &c. when alas, wee cannot do the work of one day, only wee receive by Faith a double portion of grace from God, in circumſpect walking, in which reſpect our time is ſaid to be bought out or redeemed: Neither can we, poore creatures, make an hard heart ſoft, and an old heart new, only by Faith we receive the impreſſions of him that ſaith, I will give them a new Spirit, I will take the ſtony heart out of the fleſh, and give them an heart of fleſh: So here are wee preſſed to make ſtreight paths for feet, and even feet and walkings for paths; but indeed our making is primarily receiving this impreſſion from the hand of God, whoſe Name is right, who alone can rectifie hearts and wayes; David therefore turnes his work concerning this into a prayer of Faith,Pſal. 51 10.Ps 51:10 Renew a right ſpirit within me; hee is on the receiving hand, if God will give it. This then is the firſt peece of duty, Faith muſt open the man within and without, to receive the impreſſion of Gods rectitude on all; In the minde muſt be received right thoughts, right underſtanding, right judgement; In the will, a right bent or yeelding to the Will of God; In the affections a right frame, feare and love, and joy, and hatred, and griefe, ſet where they ſhould be: And in the eye a right ſeeing, in the eare a right hearing; in all the members a right moving power unto God. This, this is our work to make right paths.

2. An active expreſſion of what is received from God; Faith works this way alſo by love to God, giving out thoſe right impreſſions which the ſoule hath received from him: Now this active part of duty Faith performes in theſe particulars, intimated in the very terms of the Text.

1. By evidencing and ſetting before the ſoule the right wayes, or Lawes of God, which are called his paths, and that in the power and ſoveraignty of them; as being ſet up to command obedience and conformity from creatures to them: As the Prophet ſpeaks for God, The wayes of the Lord are right, the juſt ſhall walk in them; they are ſoveraign wayes, and muſt have walkers in them. Faith makes theſe ſupreme, or higheſt in the thoughts and eſteem of Gods ſervants, p. 103no leſſe in their affections and indeavours. Now this is a great ſtep to rectitude of heart and walking, to acknowledge the ſoveraignty of the right wayes of God over our bodies and ſpirits; And indeed, Gods wayes, as they are all higher than mans, ſo are they ſoveraigne and commanding, as himſelf is, which he will not ſhall be under check. Thus Faith eſtabliſheth,Rom. 3.31.Rom 3:31 or ſets the Law in power over the believers heart, and ſo ſubjects it in right and due order to Gods command: Here is one act toward making of right paths for our feet, or ſteering a right courſe of life from the inſtigation of the Rod. So hee makes right paths for his feet, who ſets them by faith to command his feet to walk in them.

2. By ſetting our lame and halting feet in this right track drawn out for them; that is, plainly, by an exact and watchfull keeping of our hearts & converſations in due order and reſpect unto thoſe right and even wayes of God; thus our making right paths, is our ſtrict attendance on them; This uſe David made of the Rod, hee kept Gods Word, and learn'd his Statures better. Now, if Faith do ſo evidence the excellency of Gods right wayes, and ſtirs up love in the ſoule vehemently to them, obedience ſutable muſt be the effect, which will be the demonſtration of that upright frame, unto which by charſtening the Lord hath drawn them. I believe, therefore have I ſpoken, ſaith the Prophet, Wee believe, therefore we ſpeak, ſay the Apoſtles; ſure it is, Faith ſtirs up all the affections of the ſoul and members of the body, love, feare, delight, eyes, eares, hands, and feet to that right worke which it holds forth; ſo he makes right paths for his feet, that by Faith makes himſelfe to walk in them.

3. One act more of Faith ſutable to Gods care in afflicting his, as it is hinted by an expreſſion in the Text, I ſhall only touch, and that is ſwiftneſſe of it's operation, making men not only walke, but run, in this ſtreight courſe of an holy converſation; Faith makes the ſoule active, yea, and ſpeedily active, even to run in the way of Gods Commandements, or contend for conformity to Gods uprightneſſe, as one ſtriving in a race. This indeed is not an Act diſtinct in kinde from the former, but only in degree, putting on the ſpirit to a greater ſpeed in theſe right wayes; Faith haſtens in the right, and therein a man cannot run too faſt. Such ſpeed David promiſeth to make upon inlargement of his heart from God,Pſal. 119 32. It is ſafe enough, if foreign be carryed in that terme foreign; that is, if our running be implyed in this track of a ranning wheel.Ps 119:32 by greater meaſures of Faith. I will run the way of thy Commandements when thou ſhaltinlarge my heart: This pious conjecture from the wheel p. 104track in the Text (ſuppoſe of a Chariot) I could not omit, to put on to ſpeed as well as rectitude in wayes of God; ſo may we admit that gloſſe, Make right races for your feet; that is, Run rightly in the race which God ſets before you. This is the chaſteneds duty; unto which, having added the motives in the Text, I ſhall labour to conforme their practiſe, and then cloſe all.

SECT. VIII. foreign.The firſt motive to both precedent duties as given by the Apoſtie, Leſt that which is lame be turned out of the way.

IF farther reaſon be deſired to move the afflicted for reaching after comfort to themſelves, and rectitude toward God, I ſhall adde no more, but what the Apoſtle here ſupplies himſelf unto us, viz. Two main Conſiderations, both which have ſtrong influence upon the two foregoing duties, to perſwade unto them. The firſt is from the inconvenience that neceſſarily followeth upon neglect of both or either of them; thus he reaſons; It is needfull yee ſhould cheer up your hearts, and make right paths for your feet, to ſtrive for incouragement and amendment under the Rod, for yee are lame and halt already, very unevenly yee walke with God already for want of comfort, ſtrength, and rule, I ſee your fleſh is offended, and hurts it ſelfe by Gods ſcourge; It concernes you therefore to get reviving and rectifying power into your ſoules, leſt it be worſe with you, and from halting or imperfect walking, yee turne quite out of the way to utter Apoſtaſie; be cheered therefore, be rectified, put forth your ſelves to your appointed duties, ſo may yee prevent another wayes unavoidable miſchief. To ſcan the terms a little here; The lame is here a concrete, and notes the ſubject ill affected with lameneſſe or halting; This, as was obſerved, is an imperfect going, a piece right, and a piece wrong, if wee take it as Natures common expreſſion;Claudicatione vocat cum m…nte… …mmum alternant nec ſincere ſo D…o add cant, Calv. in text. … King. 18.21. Galat. 2 14.Gal 2:14 Here it fitly ſignifies a perverſe or unſound converſation between the right wayes of God, and falſe wayes of the creatures; when a man would be for God, and yet he hankers after Idols too, as theſe halting Iſraelites, Claud… ſunt qui nondum perſpec…o ve…er is faeder is & novi diſcrimine, it a incedunt, ut non in alteram part…m inclinent: Beza in Text.whom Elijah upbraids, for this uneven dealing; or thoſe Cripple-Chriſtians, that hung between Moſes and Chriſt, as between two crutches, and walked haltingly, not right in the Goſpel-faith; of which ſort is conceived by ſome, that theſe Hebrewes were, and therefore here are warned of this halting: Such are many apt p. 105to be under the Rod, while preſſed with pain, or overcharged with feare, they ſeek any deviations for ſhelter from God, complying with worldly devices, and not wholly ſhaking off their profeſſion of the Lord. This lameneſſe or halting then, is an unſound walking with God, unto which the fleſh of Gods chaſtened doth much incline, while it is under the Rod: A carefull eye muſt be then upon the hurt, leſt it prove fatall, and proceed to the utter ſubverſion of the ſoule: no leſſe is ſuggeſted in that expreſſion,Eſt elegan… haec locutio: multo enim deterius eſt errare quam claudicare: jam qui claudicare incip…unt, non ſtatim avertut ſe a via, ſed paulatim magis as magis ab …a recedunt, donec in errorem abrepti in medio Satanae labyrintho haereant, Calvin. in text. Praeceptum eſt cure & ſtudii in vitus emendandis, & corrigenda pravitate, ne ultima corruptio neglecta ſanatione ſequatur, ut cum claudicans pes per inſignem perverſitatem detorquetur, Camerar. in Text. iurn'd out of the way, everſion, or utter falling off from God, and deſperate Apoſtaſie is the truth of this metaphoricall Paraphraſe; as a lame foot is quite undone and killed, if it have no boltering, but is wreſted ſtill into perverſe and crooked wayes; the very laſt corruption that is, the perdition of the ſoule is here the miſchiefe held out to move the chaſtiſed to a timely purſuit of comfort, and reformation of their hearts under the Rod, this they muſt ſeek after, unleſſe they mean to periſh. There be two truthes carried in this moving clauſe, one implied, the other expreſſed, which muſt be a little opened, that the ſtrength of this motive may be the better given out to inforce the former duties.

1.Note 1. The chaſtened of the Lord are uſually apt to be lame and halt; that is, walk imperfectly with God under his ſcourge.

2.Note. 2. This lameneſſe doth incline to utter Apoſtaſie from God, and perdition of the ſoule, unleſſe prevented by timely comfort and reformation. The iſſue of both theſe, is but to preſſe the neceſſity of attendance upon the former duties.

To the firſt, Quid ſit; that this is ſo,1. Quid ſit. Gen. 12.13. Gen. 20.2.Gen 12:13Gen 20:2 will appeare in a full induction of the afflicted Saints in all ages: See Abrahams halting with God in Egypt before Pharaoh, in Gerar before Abimelech. In the ſame kinde and place did Iſaacs lameneſſe appeare under the ſcourge of Famine, he walked not perfectly with God.Gen. 26.7.Gen 26:7 So Jacob halted in the matter of Eſau, worſe then that was with Gods pinch;Gen. 27.19.Gen 27:19 and Moſes halted in the Wilderneſſe, eſpecially at the waters of Meribah, and poore David confeſſeth himſelfe ready to halt in all his ſorrowes;Num. 20.11. 13. & 38.17. Mat. 26.14.Num 20:11Num 20:13Num 20:38Num 20:17Matt 26:14 and terrified Peter halts quite down-right in the hight Prieſts Hall. I need name no more inſtances of theſe; I ſhall touch only the ground, which is univerſall in all Gods chaſtened.

The riſe therefore and demonſtrative ground of the Saints halting in their affliction,2. Cur ſi…. is that ſinful fleſh, which is as univerſall as p. 106that naturall wherein they live, which being contrary to the Rod, and too weak for it, doth ſuffer by it, becomes offended at it, not from the intention of the ſcourge, but from the corruption of the fleſh; thence is it grieved and hurt, even to lameneſſe and halting, a very uneven and imperfect walking with God; Theſe unſeparable properties of the fleſt, will eaſily evince this event under the Rod.

1. Carnall ſenſe of the ſmart and bitterneſſe of affliction; Now this can diſcover nothing but evill, vexing and angring the creature; therefore turnes it to ſome diſaffection, both to the Rod, and him that did appoint it: This becomes diſmall hatred to God, in the wicked, whoſe fleſh is predominant, but ſtirrings of diſaffection only in Gods own, who have the Spirit ſupreme in them, which yet unregarded may become more dangerous: See this is Jehoram, 2 King. 6.33. Jon. 4.9.2 Kgs 6:33Jonah 4:9who threw off God upon it; and this in Jonah, who was ſomething diſcontented with him.

2. Groſſe love of the creature, which, though it cannot be in dominion where grace is, yet may it greatly incline the man to it, eſpecially when the Rod comes to beat him off. How deeply this wounded Demas is ſad to read the Story; and how it lamed Peter the ſecond time,2 Tim. 4.10. Gal. 2.12, 13, 14.2 Tim 4:10Gal 2:12Gal 2:13Gal 2:14 ſo far, as to make him diſſemble the truth of Chriſt before his adverſaries, is too too evident.

3. Baſe feare of men, and crearture terrors, proper to this fleſh, do prompt to halting with God,Mens homin's omni metu ſuperier, tantum quod Deo probe…ur reputa…, timor ad quaerenda diverti…s inge…i…us eſt plus ſatis, Calv. in text. when danger appeares, and ſmart drawes neer the fleſh; this wounded Abraham with a lie, as well as Iſaac, and Peter by a ſad backſliding from Chirſt: This hath been the laming, and almoſt the baining of many Saints in ſeverall age…, when Gods hand hath been gone out in triall againſt his Church: Feare is ſubtile to finde digreſſions from God, and make the ſoule walk unevenly, and full of danger, yet this the univerſall affection of ſinfull fleſh.

4. Fooliſh hope, to eaſe the ſmart by complying with Gods enemies, and ſo halting between both. This however it is not allowed in Gods children, yet are they ſubject to ſuch motions from their fleſh helpt on by the power of Satan, whereby their hearts may be dampt,1 Sam. 27.10.1 Sam 27:10 their limbs lamed, their pace may faulter towards God: See ſomething of this in Davids carriage before Chriſt. Thus then the Saints have been, and may be in danger in their afflictions to be lamed and brought to halting, therefore but need by reviving and reforming to prevent this very lameneſſe; yet, if this be neither prevented, nor healed, greater danger than this is at hand, that may more orderly perſwade to the former duties.

p. 107SECT. IX. To the ſecond part of the firſt motive.

TO the ſecond, haltters in affliction are very apt to become Apoſtates; if comfort may ſtop, and reformation prevent this miſchieſe, all reaſon will perſwade the lame ſoule to make earneſtly after theſe.

But why ſhould ſuch an argument as this be uſed to Gods children, leſt that which is lame be turned out of the way,Queſt. when it is certain they cannot fall off from God unto perdition?

It is not irrationall to uſe ſuch motives for duty to the moſt ſtable and unſhaken ſoules in the Church here Militant,Anſw. and therefore not unuſefull with the Spirit of God to preſſe them upon the beſt of men, to keep them cloſe to their obedience; Theſe conſiderations may evince the neceſſity of ſuch arguing toward theſe.

Firſt, they are rationall creatures, grace hath not ſwallowed up reaſon, nor deſtroyed the man, though it over-power and innoble it for heaven. Now to all ſuch, all reaſon-foreing and convincing arguments are ſutable; now prevention from finall Apoſtaſie to perdition, is a forcible conſideration to every rationall creature to take heed of the halting evill that leads unto it, and make uſe of all preſervatives, comforts, counſels, for rectifying and eſtabliſhing that will certainly keep the ſoules from it; therefore meet for the beſt as well as for the worſt of men.

Secondly, they are (even the beſt) in great part carnall, and ſold under ſin, as the Apoſtle was, and every one is, in the firſt great bill of ſale by mans tranſgreſſion, however in Chriſt redeemed, and ſet above the power of corruption; yet even in this ſtate of grace ſin is in them as thornes in their ſides, and pricks in their eyes; and therefore ſtrongly inclining them to fall from God, however they be kept by the power of God unto ſalvation. This did ſo terrifie that holy man, that he cried out, Who ſhall deliver me from this body of death? Where then diſeaſes are, though not predominant, it is not unreaſonable to preſſe for care to prevent death.

Thirdly, conſider the ground of their eſtabliſhment; That they cannot fall away from God, is not from any ſtrength or ability in themſelves to ſtand, nor indeed from any creature Conſideration, for mutability and change is the creatures adjunct, but it is meerly grounded upon the Covenant of God to Chriſt and to his ſeed, wherein his power, wiſdome, juſtice, truth, and immutability are p. 108freely ingaged to keep theſe ſoules from perdition unto eternall life. Now, that wiſdome that hath contrived the perſeverance of theſe to glory, who are ſo fraile and unſtable in themſelves, hath alſo caſt the way whereby he will accompliſh this promiſed end, and deals with them, as well rationally as powerfully to effect this purpoſe; It pleaſeth therefore this God-wiſdome, to ſute arguments to the ſtate of his creatures, he ſeeth the remainders of pride in their fleſh, that upon conceit of priviledge, may puffe up, and make ſecure, and thence thinks fit to preſſe ſome terrible conſiderations to ſuppreſſe ſuch ſwellings, and keep the ſoule in an humble and believing feare, whereby it is inabled to ſteer it's courſe directly unto God, and to reach home unto him; however indeed the argument of it ſelfe cannot prevaile, but the power of God in it drawes over the heart to yeeld obedience: no unreaſonableneſſe then to preſſe the fixed ones of God with ſuch ſhaking reaſon, for this way God doth faſten them in his Kingdome. This rub removed, two things muſt be declared to open the force of this motive: firſt, that halting doth incline to Apoſtaſie: ſecondly, that there is a death-preventing vertue in the former duties, to keep from this fall. For diſcovery of the firſt, the demonſtration will be cleer in their properties of halting, which are inſeparable from it, however vincible by grace.

1.Claudicatio partim declarat tarditate, partim etiam inconſtantiam in doctrina, Beza in Text. & Rob Steph. The ſlowneſſe or backwardneſſe; the indiſpoſition of the lame feet to walk, loth they are to put forward in motion; now ſuch retarding of an halting heart in the way of God, doth not only increaſe the indiſpoſition to move, but gives occaſion to all the enemies of ſalvation, the world and devill as well as their owne fleſh, more mightily to withſtand them, and beat them backe againe, or turne them quite out of Gods even track; delay or ſlackneſſe is no where ſo dangerous, as in the way of God, ſo many luſts and temptations there be, that upon the leaſt ſtand do overtake us; every ſtep in Gods race is a ſtep backward in event. Now with this evill the halting Saints are infected,… King. 18. and therefore in danger of backſliding themſelves, though graciouſly prevented by God. How ſlacke theſe halters were in Elijahs time, and how neer thereby to be driven off from God, the Story makes very cleer; they were halfe inclining unto Baal.

2. The crookedneſſe or uneven treading of the lame walking feet muſt needs incline to greater wandrings; perverſneſſe in, tends directly to averſenes from the wayes of God. A member disjoynted, and ſet in a poſture ſutable to its miſplacing, muſt needs grow diſtorted, p. 109and ugly in proceſſe of time. So doth the uneven pace of the halting heart incline to a deſperate defection in the progreſſe, unleſs forbidden by the great God. The Lord therefore chideth his Diſciples out of their crooked and perverſe diſpoſition,Matt. 17.17.Matt 17:17 O perverſe generation, how long ſhall I be with you? how long ſhall I ſuffer you? It was but infirmitie in them, yet not to be ſuffered, for it tended to greater ruins, as it proved with another ſort of falſe Chriſtians,1 Tim. 6.5.1 Tim 6:5 from whom Timothy was adviſed to withdraw.

3. The weaknes of the halting feete, and thence proneneſſe to be driven out by oppoſition, or to fall out of the way of God utterly of themſelves for want of ſtrength; every weakneſſe in the very entrance inclines to more habituated diſtempers, and then to death; and no leſſe infirmity in the Chriſtians life, and walking, tends to greater perverſeneſſe and fatall danger: The duskiſh evening leads into the darkeſt night, and the weakeſt evill brings ever to a worſe, unleſſe in time reſiſted. This made Paul ſtand up ſo ſternly againſt thoſe at Antioch, which did not walk rightly, that is,Gal. 2.14. foreign.Gal 2:14 they did halt in the way of the Goſpel, and he did reſiſt their diſſembling, leſt it ſhould proceed to greater wickedneſſe, and ſo to the ruine of their ſouls. It is evident in theſe now, that halting doth of it ſelf incline to pernicious Apoſtaſie, and the ſouls deſtruction. But why this a motive to comfort, and conformity or rectifying wayes to God? The reaſon of this muſt be the vertue of theſe duties for prevention of this diſmall evill: The next conſideration.

To the ſecond. The power in the former duties effectuall for cure of this evill, is twofold. 1 Primitive, to turn away thoſe pernicious maladies that breed and bring forth this Apoſtaſie. 2 Poſitive, to keep the ſoul in a true and perfect ſtate with God: this more properly is conſiderable in the ſecond motive for healing, the former is the work for preſent to ſtate that. Now theſe two duties, encouragement and amendment, are ſweetly fitted againſt two ſorts of evils, that work this overthrow of poore ſouls; ſome are weakning evils that diſable the ſoul to ſtand againſt it, others are perverting evils, thruſting the ſoul out of Gods way into perdition: Comfort is the cure of theſe, and Reformation the bane of theſe; whereof ſomething would be diſcovered more diſtinctly.

1. The conſolations of Chriſt whereſoever they come, remove theſe weakning and diſ-inabling evils which lay the ſoul more open, naked, and obnoxious to the miſchief of all Apoſtarizing corruptions; the ſtating of thoſe evils with the application of this remedie p. 110will be here convenient. 1 The fading of light for diſcoverie of God in Chriſt reconciled, makes the ſoul very weak, apt to be turned aſide from the truth, having loſt God out of the eye; for want of light indeed many times a poore ſoul is turned into an hell of ſin and miſerie; for who can be ſolicitous to keep cloſe to God, who ſeeth him not, or at leaſt not reconciled? To this the comforts of Chriſt do give ſoveraigne help, for which cauſe it muſt be, that the Apoſtle in hsi method of bringing the Churches to the abundant knowledge of the myſterie of God in Chriſt,Col. 2.2.Col 2:2 he ſtrives firſt that their hearts might be comforted: and thence would he draw them to the riches of the full aſſurance of underſtanding to the acknowledgement of, or inſight into, the myſterie of God, of the Father, and of Chriſt. And truly no ſoul can be ſo intimately acquainted with the ſecret of God in Chriſt, the great preſervative againſt Apoſtaſie, but that ſoul that taſtes of his ſweet and raviſhing conſolations, and hath his heart revived by him: reach after Chriſts comforts then they muſt, that deſire fully to ſee him, and ſeeing to be eſtabliſhed by him.

2. The fainting of hope, and therewith the decay of vitall ſpirits is a very great weaking, and expoſeth of it ſelf to death, unleſſe a remedie be timely; and none better than the conſolations of God for removing of this dangerous obſtruction, and reviving the drooping ſpirit. Alas, the dying of hope leaves the ſoul as a liveleſſe thing, turns it into a miſerable ſtate of confuſion and diſtraction, that it is even readie to curſe God ſometimes unawares and die, and lieth liable hereby to the tempters furie to be hurried into a ſoul-killing deſpair. Now to give life to this hope, the Apoſtle implores God for his poore Romanes; but under what notion? hear his words,Rom. 15.5.13.Rom 15:5Rom 15:13 once the God of conſolation, or the comforting God: and again, the God of hope, even that makes to hope, fill you with all joy, and peace in beleeving, that ye may abound in hope through the power of the holy Ghoſt. It is then the comforting and hope-raiſing God, that can create hope, and by hope joy, and by joy eſtabliſhment, for his poore creatures; Conſolation and the comforting power in God bears all this work. The Pſalmiſt found this vertue of divine conſolation,Pſal. 94.19.Ps 94:19 In the multitude of my thoughts within me (confuſion of thoughts were within him what courſe to take, whether to ſtick to God, or leave him) thy comforts delight my ſoul; Theſe revive and keep from ſinking: Who would not catch after theſe grcedily rather then die?

3. The failing of duties and vitall actions are a ſad preſage of p. 111death, as well as a great weakning in preſent to the ſoul; every omiſſion or weak performance is like a gaſpe before giving up the ghoſt; Now no way to cure this but by cordials, and none like the comforts of Chriſt. When Chriſt himſelf was in the conflict, buffeted by Satan to make him deny his Father, to let us ſee that our fleſh in him needed ſupport, Angels are ſent to miniſter to him, and ſupport the fleſh; how much more need hath our poore ſpiritleſſe fleſh of this?Matth. 4.12.Matt 4:12 For want of praying, and for want of walking, the ſoul may be ſubverted utterly, and for want of comfort it can do neither; nothing ſtrengthens the hands more to the work of God than the conſolation of Chriſt, and nothing keeps more from Apoſtaſie, then to walk circumſpectly in the wayes of God, and abound in his work. In ſad diſtempers Jeremiah reſolves to do no more work, not to ſpeak again in the name of the Lord, but when the fire burnt within him, and the comforting ſpirit inflamed him, he could not hold his tongue. Never did David fall fouler then when his heart flag'd, and fell off from dutie; and never was it well with him again, untill Gods comforts had raiſed him to his former communion.Pſal. 51.1.&c.Ps 51:1 See how theſe conſolations as well as convictions miniſtred by Nathan, put him upon prayer again,Pſal. 42.5.11.Ps 42:5Ps 42:11 to recover his fall; Nay frequently is he forced to beat the comforts of God upon his own heart to keep him from defection, and that by reaſon of weakneſſe was growing on him: dutie ſaves from Apoſtaſie, and comfort keeps up to duty; It is but reaſonable then, to prevent ſubverſion we labour for ſtrength of action towards God, and for ſupport in this, we ſtrive to take hold of comfort in our afflictions: The Goſpels comfort can onelyonly cure ſuol-killing faintings; ſeek it, then ſeek it ye afflicted of the Lord.

2. Other evils there are not onelyonly perverting, but indeed ſubverting the ſoul, and ſeparating from God, unto which the ſecond dutie carrieth a vertue contrary and ſoveraigne to deſtroy them. The evils ſo incident to halting, and ſo efficient to Apoſtaſie are ſuch as theſe: unbeleef, inordinate affection, and uneven walking, whereof we may note the malignitie in themſelves, and the remedie in the duty. 1. Vnbeleefe is the ſtrong inducement of a perpetuall backſliding from God; It was therfore but a reaſonable Item of the Apoſtle,Hebr. 3.12.Heb 3:12 Take heed, brethren, leſt there be in any of you and evill heart of unbeleef in departing from the living God: Vnbeleef will make Apoſtates if it prevail; but now conſcience in making right paths for our feet, muſt needs drive us from haltings in faith, and if we ſecure p. 112our ſouls from them we are ſafe from falling. This is evidently provided for in the dutie preſſed, for if care be to make all tracks to Heaven right, then that of faith (without which there is no having God or life) muſt needs be rectified; ſet right upon its object God in Chriſt, and right upon its work to make evident the unſeen excellencies of Heaven, and to give ſubſiſtence to, and preſent comfort from our hoped glorie: Where this care is exerciſed, lameneſſe of faith will be relieved, and an utter Apoſtaſie ſweetly prevented.

2. Inordinate affection is as dangerous a furtherance to finall defection from God; when affections break their bounds, tranſgreſſe their rule, and grow turbulent in the ſoul, preſſing their own way, they expoſe the ſoul to all dangerous conſequences; As when fear is more of man then of God, and love more of the creature, then of the Creator, and joy more in vanity then in reall good, that ſoul muſt be hurried to forſake God, as it fared with Demas, and other falſe named Chriſtians, in whom affections were inordinate, and out of place; But now by this rectifying work, affections are ſet in their right places, and to their right imployment, to honour God onelyonly; ſo fear brings home to God, and love cloſeth with him, and joy is perfectly upon him; where theſe ſo work, great ſecuritie is given againſt Apoſtaſie. The Lord Chriſt therefore gives charge for right ordering affections,Matth. 10.28. 1 Ioh. 2.18.Matt 10:281 John 2:18 Fear not them that can kill the body, &c. And his beloved diſciple followeth his ſteps, Love not the world, &c. the Fathers love is not conſiſtent with it, this is reaſon ſtrong enough. The right ſtate of theſe keep us right with God for ever.

3. Vneven walking with God, is the uſuall means of bringing him in contempt with creatures, and then of turning the heart farre from him: one crooked ſtep allowed, ſtirs up the heart to quarrell with the upirght God, becauſe his way is too ſtreight for us, and we willing to approve our own wayes rather then his, and if ſin be ſuffered to proceed, it will ſhake off from God for ever. One ſtragling ſtep put Peter at a great diſtance from Chriſt, and had he not been recalled, how pernitious might his ſlip have been? Right paths, and right diſpoſition of feet in them is the onelyonly way to cure this evill, and to keep from utter backſliding. It is a ſweet expreſſion of Davids, I will walk in mine integritie, Pſal. 26.11.12.Ps 26:11Ps 26:12but what courſe takes he for that? My foot (ſaith he) ſtandeth in an even place, right and ſtreight with God, to that poſture he holds it, and what the iſſue? In the Congregation, I will bleſſe the Lord, and he that bleſſeth ſhall never leave p. 113him. Ezekiels cunſell ſhall cloſe up this,Ezek. 18.30.Ezek 18:30 Repent, and turn your ſelves from all your tranſgreſſions: ſet right, and keep right hearts and wayes to God; ſo, ſhall not iniquitie be your ruine: but crooked wayes lead ſurely to perdition.

SECT. X. Second Motive.

THe ſecond Motive,foreign. But let it rather be healed. It this the word of Gods own Spirit? Surely then God had rather that poore ſouls, lame and halting, under affliction ſhould be healed, than be hurt more, maimed, and utterly turn'd off as unuſefull for him: And as his mind is, ſo is the means he uſeth, inclined to work the health, and not the death of his chaſtened ones. His rod therefore is intended, and not onelyonly ſo, but effectually commanded, to produce comfort, and correction, which will cure any hurt occaſioned by its ſmart. If health then, yea ſaving health be in it ſelf deſirable, reviving and reforming under the rods diſpenſation muſt be the mark to which the ſoul muſt reach; no health to be hoped for without them.

The moving Conſideration then to Conſcience in former duties from the preſent word may be thus propoſed.Note. Gods choice is to have his rod prove rather healthfull then hurtfull to his chaſtened children; healing not killing is the prime intention of the rod, which muſt preſſe them to uſe the rod for incouragement, and amendment, who ever deſire life, and not death. Two Queres muſt be ſatisfied to open the ſtrength of this Motive. 1. What is this health or healing? 2. What vertue is in former duties with reſpect unto the rod, for healing the lame and halting ſoul. Theſe being apparent, may put on to more circumſpection in dutie.Sa…itas corporis in duobus ſita eſt in deb…ta humorum ſymmeiria, ſecundum quant…tatem & qualitatem, & in ſpongioſo quodam habitu nu…lis obſtructionibus impedito, us ſpi…us & ſanguis liberum per omnes pa…s…s habeat diſ…urſum. …eſ. de Val. com. c. 5.

To the firſ, I ſhall ſhortly reply; healing here is a borrowed expreſſion fitted to that lameneſſe or halting mentioned before; both termes fetting out the evill and good eſtate of the body, but here appiled to a ſpirituall uſe; that nothing the bad, this the good condition of the ſoul: Health is the effect of healing, and in the naturall acception thus conceived. It is the good or proſperous ſtate of life conſiſting in a due proportioned temper within, as in the right diſpoſition of parts without, and in a free communion of blood and ſpirits through the whole ſubject; whereby a man is ſaid to live well, or be well; life above diſturbance, or life in peace is truly health. p. 114Let this be ſpiritualized, and it may fit here; ſpirituall life (of which here) is the reſult of the union of the ſoul with Chriſt; the health intended is the good and proſperous ſtate of this life, which inwardly conſiſts in its duely proportioned union with Chriſt, and free communion of ſpirit from him, without fatall obſtructions of ſin, and outwardly in the light of Gods countenance, and favour, expreſſed in externall bleſſings, which make this life, ſweetly comfortable. VponUpon interruption of either, this life is weakned by inward obſtructions,Cant. 5.8.Song 5:8 as it was with her that cried, I am ſick of Love: and by outward obſtructions alſo is it ſomething impaired, whereupon in caſe of any outward affliction on the Church, a ſeeming eclipſe of Gods countenance,Hoſ. 5 13. Jer. 8.22.Hos 5:13Jer 8:22 It is ſaid to be ſick, and the health of it out gone up nor recovered. This ſtate of health then muſt needs be very ſweet, therefore evey deſirable; unto which the rod by its comforting and reforming influence being duely received, doth very much advantage. The view of the ſeverall healing vertues in the duties urged, will clear this, and more forcibly preſſe to a due, and conſcionable obſervance of them, which ſhall now be laboured.

1. The healing vertue of true comfort ſoveraigne over all ſickneſſe, lameneſſe, or halting of ſpirit to God-ward, cauſed either by ſinfull obſtructions, or dangerous ſtumblings, will be evident in theſe ſpeciall ſaving properties of it.

1. The cloſing or uniting vertue of it in caſe of any breach, or ſeparation, made by obſtructive ſin between the ſoul, and Chriſt its life; oyl, and balme are therefore ſweet expreſſions of comfort, they cloſe the breaches of the fleſh, and ſo heal; no leſſe the conſolations of God: Theſe reviving influences ariſing from God, do both give forth God unto the ſoul, and draw the ſpirit back again to God. Chriſts name, that is, his ſweetneſſe are comforts manifeſted, is as ointment powred forth, Cant. 1.8.Song 1:8(which is attractive upon the ſenſe of ſtanders by) therefore the virgins love him, pure ſouls ſeparate from uncleanneſſe, by love cleave to him, and are cloſed with him. O that broken and afflicted hearts, who refuſe comfort would but conſider, every touch of comfort is a cloſe of the ſoul with Chriſt, they would catch for this, that they might cloſe with him.

2. There is a gladding influence from this comfort, it chears the ſpirit, and makes life lightſome and pleaſant, this is health; grief makes the heart ſick, but joy reſtores it: The healing medicine of p. 115Chriſt, his comfort is therefore ſtiled, the oyl of gladneſſe; it makes glad the heavie ſpirit,Pſal. 35.7.Ps 35:7 and by chearing heals the ſad diſtempers of it; no cure to be hoped for him, whoſe ſpirit is overwhelmed, and will take no gladding cordiall. Conſider thou ſad heart, not comforted, joy revives, and grief muſt kill; take heed of ſelf-deſtroying, by rejecting gladneſſe, that will heal.

3. There is an heart inlarging vertue in this comfort of Chriſt, and the more open the heart is to God, the more ſaving health there; Obleſſed healthy ſoul, where all influences of Chriſts Spirit have roome and paſſage to diffuſe themſelves through the man, he muſt needs be well. Grief draws up the heart like a purſe, and ſhortens the ſpirit, therefore it muſt make ſick; but Comfort opens it wide, and gives God full ſcope. Life may expatiate here, and delight it ſelf, this is health indeed. O that the contracted heart, that cries out of its ſtraitneſſe unto God, would think, to be comforted is to be inlarged; every drop of this oyl opens the heart, and gives way to the Spirit of Chriſt to run to and fro freely; this is the ſavingly healthfull man.Pſal. 27.4.5. Pſal. 119.32.Ps 27:4Ps 27:5Ps 119:32 No man more hunting after comfort then David, and none more inlarged to God then he, he cals for this, and for that alſo. De we the ſame.

4. There is a ſoul-quickning power in theſe conſolations, joy inlivens, and makes man active; not onelyonly to live, but to be lively, this is health. This very ſight of comfort, made the Spouſe run to her beloved, and haſten him with her cries unto her,Cant. 1.4. and 8.14.Song 1:4Song 8:14 Draw, and we will run, is her expreſſion, and Haſte my beloved is her call: The active ſoul for God muſt needs be healthfull: ſad heart, lie not ſtill complaining, thou art dead and dull, it is thy ſickneſſe, drink in the conſolations of Chriſt, theſe will reſtore and quicken; why refuſeſt thou to be comforted? The God of comfort, by the Son of comfort,Iſa. 57.18.Isa 57:18 through the Spirit of comfort, out of the promiſe of comfort, ſupplies all this to his lame, and halt, becauſe he will have their healing, not their periſhing, and perpetuates them hereby in a good ſtate of health, that it may abide with them for ever. Weigh thia inducement to obedience.

p. 116SECT. XI. The healing vertue of the ſecond duty.

2. THe force of healing in the ſecond duty which is equally preſſed with the former, that we may no leſſe urge it from this motive, is there conſiderable. The duty is rectifying wayes, or reformation, which God urgeth from his Rod, not to hurt, but to heal: God would certainly have healing of ſoules rather then feſtering or deſtroying; therefore his counſell is, to make ſtreight paths, that we may be healed, rather then ſubverted: The healing vertue then in this duty,foreign. Heb. 9.10.Heb 9:10 would be diſcovered to incourage more earneſtly to lay hold upon it; and this will appeare in the effects of this rectifying our paths, or of reformation, if it be that thorow righting of the ſoule as is intended by it, theſe are a three-fold rectitude left upon the man.

1.Recta diſpoſit to part…m. A right diſpoſition of the parts conſiderable in this living creature, which is the new creature, or Chriſtian now exerciſed under Gods Rod. As it is in man, or any other living creature, it is not well, unleſſe ſoule and body have a fit harmonicall union and conſent; nerver can health be expected there, where life was never well ſeated: ſo, unleſſe there be a right cementing (as I may call it) or diſpoſition of the ſoule with Chriſt the fundamentall life of it, it cannot live, and therefore not live well, or be in health. Theſe conditions are requiſite hereunto.

1.Mons ſana in corpore ſano. That the parts ſo diſpoſed for union between themſelves be true, the truth of Chriſt to the truth of men, to phanſie, or make an imaginary Chriſt to be coupled with man, or an imaginary man to be united to Chriſt, is but to erre, not to rectifie. A monſtrous, imperfect, or a craſie body joyned with the moſt excellent ſoule, can never make an healthy man; both true and ſound make the man found indeed. In this buſineſſe wary we muſt be not to miſtake Chriſt in reſpect of our ſelves,Jo…h. 25.1, 2. nor our ſelves in reſpect to Chriſt; He the true Vine, and we the true branches, are like to make a noble plant to God: Heart to heart, ſpirit to ſpirit muſt be ſuted.

2. That the diſpoſition of theſe each to other be reall; imaginary unions are as uſeleſſe here as imaginary parts, a reall habitude or reſpect of each other muſt be here; health is not in imagination, but reall fruition.

3. That this diſpoſition be immediate between Chriſt and the p. 117ſoule without any intervening ſodering; Chriſt for the ſoule, and the ſoule for Chriſt, without other mediating cauſes; Theſe may prove obſtructions, and deſt oy our life in Chriſt, not ſave it.

4. That this placing of theſe parts be orderly, Chriſt in Supremacy, the ſoule in ſubordination: That body is not well, whoſe members are out of place; it muſt be deficient in beauty, if not in health; and indeed an uneven and unfit diſpoſition of members, …s reformation puts all right this way, and makes a good foundation for ſaving health, when body and ſoule ſtand in a right aſpect to Chriſt, all muſt be well to God-ward there.

2. A right diſpoſition of faculties and inward affections,Rectad ſp…tio … when judgement, will and affections ſtand right with God in that Euange…call rectitude promiſed to, and wrought in the true members of Chriſt, which is a true conformity to the minde of God, though not in preſent reaching in degrees, yet to be perfected in Gods appointed time. This is quite contrary to all crooked and perverſe diſpoſitions, and therfore muſt be the healing of them, if diſtempers be beſt cured by contraries; a cleane heart and a right ſpirit, is that which David calls for, to recover his hurt that befell him by his fall.Pſal. 51.10.Ps 51:10 When minds ſtand right with Gods mind, and will with Gods will, and love where God would have it,1 Pet. 3.21.1 Pet 3:21 and feare where God appoints it, and zeale where God calls for it, ſo that anſwer of conſcience is directly to Gods call,Pſal. 27.8.Ps 27:8 according to that, when God ſaith, Seek yee my face, the heart anſwers in very termes, Thy face, Lord, will I ſeeke; this is a ſound ſpirit in good ſtate of health; rectifying therefore muſt be healing.

3.R…ctad…poſio … A right diſpoſition of acts and converſation; exerciſe as it is a token and effect of health of body, ſo no leſſe a preſervative of it, rightly ordered. Surely in the preſent caſe it is very true, right wayes with God are the effect of an healing reformation, and do alſo perfect it; right hands, and right feet, pitching upon right works and right wayes, argue an healthy ſoule indeed, and ſo keep it in that good condition from over-powering diſtempers by ſin, ſuch do no iniquity, here ſecurity from ſatall ſickenſſe or halting;Pſal. 119.3.Ps 119:3 but whence this? They walke in his wayes; This right diſpoſall of wayes and godly exerciſe, p…vents ſpirituall diſeaſes, and I keeps the ſoule in health. Thus far we ſee the ſweet healing vertue of theſe duties, ſuch a benefit of them as may make them truly deſireable p. 118by Chriſtian ſoules: Heaving therefore thus touched the goodneſſe of theſe motives, which is their drawing force, for a cloſe of all, as God directs, I ſhall only labour to move by them to the practice of thoſe duties which concernes the chaſtened in the right uſe of their afflictions.

Heare now, yee afflicted of the Lord, Doth God ſo pity the halt and the lame, that are any way maimed by the Rod, that he chooſeth healing for them, not greater ruptures or ſubverſions? Be then of Gods minde, and clooſe your own life, not your death; for this purpoſe reaſon will guide you to take hold on comfort, and perfect reformation; Theſe are the binding, hearling wayes for the ſicke and broken; if health, yea, ſaving health, in God be ſo good, ſo deſirable, catch at comfort in Chriſt, cheere up, lift up hanging hands and palſie knees, purſue a through righting of the ſoule, a full reformation, theſe will be health to the navell, and marrow to the bones. The duties have been ſtated already, looke there what is to be done; The rules of right proſecution I ſhall only adde here, that wee may walk by line, and not ſwerve, they are ſuch as theſe:

1. Proſecute theſe really; true comfort, and true reformation muſt be truly purſued, with reall care, purpoſe of heart, and affection of ſoule, to proſper.

2. Purſue them equally; as much ſtrenght and vertue are in one as other; ſeek after reviving or conſolation of Chriſt, as much as after rectifying or amendment, ſweetneſſe of life, health and ſtrength are equally promoted by both.

3. Follow them orderly, it may be needfull ſometimes, firſt to comfort and ſtrengthen hands and feet, before we exerciſe them to works or wayes, but then the inſeparable iſſue of comfort muſt be amendment, and right walking; be not ſhie of the conſolations of God upon pretence of unworthineſſe, theſe muſt make us worthy, at leaſt, as they are unſeparably united, let them be joyned in the proſecution; take one to diſpoſe more ſweetly to the other.

4. Purſue them earneſtly, as a man would ſtrive for life and health, yea, and with that conſtancy, as is ſutable to that deſire of living ever; ſuch preſervatives of health make a bleſſed life, while they are in uſe, health is maintain'd, and life perfected; as yee deſire to live, then labour to be comforted, and rectiſied in Chriſt; Cheerefulneſſe and rectitude will eſtabliſh you for ever; Be eager, be conſtant in their purſuite; conſcience in duty will ſigne you the true p. 119members of Chriſt, and ſervants of the great God. Neither will your Lord forget his promiſes or covenant of his truth; In your duties he will meet you,Hoſ. 14.4. Zeph. 3.19.Hos 14:4Zeph 3:19 He will heale your back-ſlidings, and love you freely, hee will ſave the ſoule that halteth: though the Rod ſmart a while, your pain ſhall be your gain; it is your Father that chaſtiſeth, he ſeekes not your fainting, but reviving, not your evill in hardening, but your good in reforming, not your ſubverſion, but converſion to him, not your ſickneſſe, nor your death, but your life, and everlaſting health: ſeek yee alſo and yee ſhall finde. The chaſtening Father, the mediating Sonne, the comforting and quickening Spirit, are all ingaged to give in the ſweet and full fruit of chaſtening providence to your ſoules; ſtrainten not your own bowels, but open to them, and labour with them. By that Spirit of joy and love, through the Prince of peace, and Son of love, give glory to that tender Father, who is God-Love, bleſſed for ever: from him this one God in three are all things, to him be glory in the Churches for ever and for ever, Amen.

FINIS.

End of the text · George Hughes, A Dry Rod Blooming and Fruit Bearing (1644)