SECT. I. The scope and inference of this Scripture-ground leading to the work.

THe Text in its scope is a Lenitive prepared and pre­scribed by the highest and most able hand to ease the smart, The Scope. and cure the faintings of his chosen portion under all afflictions: Such care doth God expresse to the true seede of Abraham the Hebrew his old Friend in their deepest sufferings.

The inference is thus; The illation. The Apostle had finished the maine doctri­nall part of this Epistle touching the glory, sufficiencie and efficacie of the great Minister of the Gospel, chap. 10. v. 18. The summary drift [Page 2]of all which was, That every Soule both of Jew and Gentile for all things toward God must onely & wholly acquiesce or rest satisfied in that one Jesus Christ the Sonne of God, by whom alone the Father hath revealed his bosome-thoughts and purposes concerning that one way of saving poore sinners: This ground worke being laid, he thence laboreth to draw them to practise and duties sutable to such a Doctrine; 1. To neerer acquaintance with God by this new revea­led Christ. v. 19, 20, 21, 22. 2 To boldnesse and constancy in the pro­fession of this Sonne of God, v. 23. 3 To mutuall care for stirring up each other to walke worthy of such a Ministry, and not to sinne against this revealed truth, with mighty arguments to inforce it, from v. 24. to 32. 4 To patience under any crosse that may accompany this profossion of Christ; he toucheth their past experience of scoffes re­proaches & spoylings of their goods, he adviseth to store themselves with patience for the future, for as much as they should finde neede of it. & from the certaine and speedy comming of their Redeemer in­courageth them to faith as the only rise and maine support of pati­ence which closeth that chapter. In the whole 11 ^th c. he reports the effects & notable exploits of this victoriousfaith in many, Worthies of their owne nation, that made them endure to the nullifying of torments, and astonishment of their bloody persecutors, therein ex­emplifying the power of faith working patience. In the 12. chap. v. 1 he resumes with greater strength from the cloud of witnesses his former counsell and presseth them to runne out with patience the race that was set before them, with the addition of some forcing con­siderations. 1 From the leader in this course, Christ the Sonne of God, to whom all must bee conformed in sufferings that beare his name, v. 2.3, 4. 2 From the Author and inflicter of these smart rods, it is God the Father, and he takes not this paines in chastening any but his children v. 5 6.7.8. 3 From the end of these chastenings, it is not from pleasure as earthly parents may doe, but for our prosit, that we might be partakers of his holines; & should we decline such rods? v. 9.10. 4 From the future, certaine event which every exerci­sed soule shall finde from all sufferings in Christ, & for Christ, this is the peaceable fruit of righteousnesse, one maine clause of the text; and would a Belcever lose this for escaping the crosse? Summe wee up all premised in these collections, Gods care is very tender to his af­flicted; Christ their hope may be the occasion of many strokes unto them; patience will be needfull to overcome the bitternesse of their afflictions: Faith is powerfull to make patience victorious; and the [Page 3]future fruit of sufferings will incourage grace to hold out its course unwearied. Now to fall close to the text and matter.

SECT. II. The order, parts, and letter of the Text discovered.

THe spirit of Christ seemes to order this scripture by way of anti­cipation to silence some risings of flesh in these Christian He­brewes, which might easily appeare against this bearing worke in such returnes as this. Ob. Obiection. Alas! what flesh and blood can indure those burdens unto which you would have us subject our selves? doe you think there is no smart in them? Sol. Solution. The spirit here answereth, yea sure God knowes that every chastening is smart, and worketh griefe, but is it not sweet too? take this with that, and then judge what cause ye have to withdraw from these sufferings. In the Text then these generalls are observable.

• 1. A proposition concerning the true state and issue of all Gods chastenings upon Christs members; which is double.
  • 1. By way of concession, granting that which the af­flicted say, concerning the evill of their sufferings; True, no chastening for the present is joyous, but grie­vous.
  • 2. By way of correction yet to their misconceit as if no­thing but bitternesse were in them, therefore he adds, neverthelesse, &c. v. 11.
• 2. An Inference of duty, which is twofold.
  • 1. Of incouragement, lift up the hands, &c. v. 12.
  • 2. Of direction for rectifying waies and walking, make streight &c. and this urged by a double motive.
  • 1. Inconvenience of neglect, the lame may be so perverted
  • 2. Convenience or benefit of doing, so the lame may be healed, v. 13.

The proposition of concession yeelds the paine, that of correction gives the gaine, and the inference brings home the use sharpest chaste­nings to the soule. These three are the chiefe heads which I shall here treate of for the support of Gods afflicted. As for the let­ter I shall open it in all, as they fall into an orderly prosecution: Here onely of so much as concernes the first proposition. Three [Page 4]termes are here considerable; The Subject, that is chastening, which for the notion is such a smart correction as a father would use to his child, [...] be it by what instrument soever; and here notes the affliction or evill of what kinde soever that God is pleased to exercise his chil­dren withal, even his smarting rod. 2 The Attribute two waies expres­sed. 1. Negatively, it is not joyous; 2 Affirmatively; but it is grie­vous: In the letter, it is given in genitives of the severall affections, no chastening is of joy, [...]. but grief, that is, matter of joy, but of griefe; sor­row, not mirth is is the affection proper to this evill of affliction; therefore full enough rendred in these adjectives, not joyous but grievons. Jo [...] [...] vide­tur, non est quasi tantum appirens esset onus, Theophyl. Aquin. intextu. 3 The manner of attribution, It se [...]meth to be so, the words are not so positive, as to say, no chastening is joyous, &c. which hath made some to glosse irrationally the uncertainety of this Attribute, as if it onely seemed to be grievous for present, but indeede were not so; This is not the minde of God as if he did mock his afflicted, but hee grants really to them as much as they feele, that the rod is truely grievous for the present; therefore this seeming is of sense by which it is felt to be so, not of uncertainety. So that God speakes plainely in the letter to us, and grants as much as flesh can say it feeles.

SECT. III. The first conclusion and its explication.

HAving thus understood the letter, remembring it to be a propo­sition of concession; Let us now observe in it these particulars, 1 Who grants this? It is the spirit of God. 2 What he grants? It is that which the flesh of the Saints feeles, that no chastening is joyous but grievous. 3 What limitation he makes to this grant? That hee surely puts in touching the time, it is so but for the present. 4 To whom he grants this? It is to his chastened or afflicted children; the result from all will be in this conclusion.

God himselfe accounts all the afflictions or chastenings of his people, not light but heavie, Cenclus. 1. and allowes them not joy but griefe under their present pressures. To take the full weight of this, these foure things must bee more clearely opened, 1. The condition judged, no chastening is light but heavie, 3. quia [...]it? or not good but evill. 2 The affection allowed, not joy, but griefe. 3 The Author or Judge of both, it is the Lord, by his spirit that grants this. 4 The due limitation for the time or season, It is so for the present. To the 1. the condition here judged and the sen­tence passed on it, The conditi­on indged. is clearely carried in that speech of the Spirit, no chastening is matter of ioy, therefore not good, not light or easie, [Page 5]but matter of grief, therefore evill, heavie, and smart. Two things must have some light here. 1. The Subject whereof this is spoken. 2. The Attribute or sentence given of it.

1. The Subject here is Chastening, one kind of the evills of paine, and, as will appeare, the easiest of them all; To conceive aright of it, we shall distinguish to find it out, and then discover it more fully. The evils of pain in the Scripture dialect are threefold, [...], Ezek. 14 21. so many dif­ferent titles we have of them. 1. Some are called Judgments; These for the matter of them may be of any sort of pain (as all the rest) ei­ther sword, famine or pestilence; but the form or speciall being of them, is made up of the Jer. 23.19. principle or rise of them, which is the wrath of God, Isai. 34.5. a Judge of the rule for the execution, which is the curse of the Law, and Exod 9.16. of the end of their inflicting, which is Gods Glory in the creatures ruine on whom they fall; A Judge. These are peculiar to the wicked onely.

2. Others are called Chastenings, as in the text; [...] These also in their generall or materiall consideration, may be any kind of affliction or painfull evill, but in their speciall nature, they are specified by the love of God a father the root of them, Heb. 12.6. Psal. 89.30.34 by the promise of grace the rule of their execution, and Heb. 12.10. by the communication of holinesse for Gods glory to these afflicted, the certain end whereunto they are intended; These are proper onely to Gods children.

3. The rest are called Trials, [...]. which agree with the two former in the materiall part, the same evils upon state, name and life may be in all. The end gives the name to these, forasmuch as God intendeth and useth them as the Refiner his fire, to try the silver, to put a diffe­tence between drosse and metall, to consume that and polish this;

Revel. 3.10. So by these afflictions God trieth spirits, discovereth the refuse, rotten, vile and reprobate, to separate them to shame, and 1 Pet. 4.12. the choice, sound and approved souls to reserve them for honour: These befall good and bad, children and bastards, whereby the one appeares drosse, combustible matter, and the other gold of eternall durance: yet in fine to the children these prove chastenings, but to the out­casts insufferable judgements.

Chastenings then are the subject wherewith we are to deale, the nature and extent whereof are toucht in the text. 1. The nature is in the name. It is such a correction as God the Father in care for the profit of his owne children, is pleased to inflict upon occasion of their slips or wandrings, lest they should run into the condemnation of the world; which though it be smart, yet in comparison with the other, is the sweetest rod.

2. [...]. Chry­sost. in text. The extent is in that universall note, No chastening; which im­ports both universality of kinds, no kind of chastening neither bo­dily nor spirituall, inward nor outward; and of degrees also, no chastening at all by the least twigge, or the greatest rod, from the Ague-shaking to the Fire-scorching, or rack-terrifying, none as good, but evill, all matter of griefe, not of joy. Thus is the subject stated.

2. The Attribute here is the sentence given; these are not matter of joy, but of griefe. In short, if we can determine what is the due mat­ter of a Christians joy and grief, wee shall easily gather the Spirits mind in this. The proper object or matter of joy to a man, is some humane good in present possession; so the speciall matter of griefe is some painfull burden or sense of evill in present. Now then the pre­sent enjoying of the Christians good, is the matter of his joy, and sense of his peculiar evill, is the subject of his grief: Determine these, and we have all we seek for. 1. The Christians good prima­rily and in chiefe, is God himselfe, his favour, and the light of his countenance immediatly is the chiefest portion that he pitcheth on. Let David speak for all in this, among the many searchers and sui­ters in the world for good, crying all severall wayes, Psal. 4.6.7. Who will shew us any good? he lookes to heaven, and sueth thus; Lord, lift thou up the light of thy countenance upon us. This makes gladnesse of heart, when it is so [...]n, more then the richest harvest or fullest vintage. Again, the effects of this in the pledges of his favour, the blessings of the right hand and of the left, are as a secondary or derived good, which are sometimes carried in that expression, the light of Gods countenance, the whole salvation of the Church is the content of that, in their own confession; Psal. 80.7.19. Cause thy face to shine, and we shall be saved. The fruition of all this is matter of joy.

2. The Christians evill is the want of all the former, the present apprehension of nothing but frownes from God, and sense of all the effects of them in smarting troubles: It is the saddest draught of an evill and calamitous condition to the Saints, that the Spirit hath made, to present God either Psal. 74.1. Psal. 88.14. absent, or far off, or angry and displea­sed, or hiding away his face; inundations of evils must follow upon this. If this be then the Christians good & evill, let us see what chaste­nings are according to this in Gods account; the Spirit speaketh ex­presly, they are not matter of joy, that is, not good in the present smart of them, no light of Gods countenance, no smiles of his face, no sen­sible pledges of his favour are in the vineger & gall while it is in drin­king, but it is said, they are matter of griefe, that is, evill and burden­some, frownes of Gods brow, grimnesse of his face, weight of his [Page 7]hand, are onely seen and felt in the tokens of his displeasure, the grinding pains that fall upon the creature; are not these evill and heavie? Thus God himselfe determines of these chastenings.

SECT. IV. The Affection, Authour, and Limitation opened.

2 ACcording to the judgement passed on the condition, The affection allowed. the Spirit sidy sutes the affection, in the same breath denying one un­suteable, allowing another proportion'd thereunto. 1. In this state of evill there must bee no joy, that cannot bee meet for a soule upon which God frownes; two things at least are prohibited in this. 1. Lightnesse of heart, and pleasantnesse of spirit, the secret ticklings of the soule which are fit to be in the day of good things, all this in­ward joy of heart must not be now; Isai. 16.10. gladnesse goeth away, when plenty failes in harvest; and joy, when the vintage ceaseth? Who can rejoyce in evill, unlesse sinnes hardned slave? 2. Lightnesse of car­riage, in laughing, leaping, singing, and all cheerfull deportment; this is sutable for a faire Sun-shine day, but not for the day of darknesse; no singing, when God is chiding, nor leaping, when he is whip­ping, nor laughing under the rod for thee Christian, lest thou be taken to laugh at it. See the Church declining such sinfull Invitati­ons in the day of Gods revealed displeasure on her. Psal. 137.1.2. By the Rivers of Babylon, the place of our chastening, we hung our harps upon the wil­lows; no harping here, unlesse Isa. 16.11. harping bowels, that make a dole­full tune; nor could scornes, or threats, or any invitations, drive us to mirth or singing. Alas, how should we sing the Lords song in the land of a stranger, the land of our captivity and severe correction? None of this therefore, none of this lightnesse doth God allow in his cha­stening time.

2. In this state of evill there must be griefe. This is sutable, to bee grieved when God is grieved, and for the griefe we have laid upon him: As much is here allowed as on the contrary was prohibited, 1. Heavinesse of spirit within, discovering that we are deeply affected with Gods frownes and chastenings. The afflicted of the Lord have shewed us this in expressions, as deep as their sense, Lam. 1.20. My bowels are troubled, is one; bowell trouble, bowell-sounding, bowell harping, cannot but note deep impression of Gods: If this be not enough, hear another word, Lam. 2.11. My liver is powred upon the earth. O poore soule! the liver is the very blood of life, that is made there, and issueth [Page 8]thence, and this liver-powring is nothing else but blood-dropping from within in sense of Gods displeasure, as the teares did streame down from her eyes without: this is heavinesse impressed. 2. Hea­vinesse of carriage, or outwardly expressed, is under this affirmation and allowance also: Isai. 22.17. weeping, fasting, mourning, cloathing with sack-cloth, and all sad deportments are called for in the day of e­vill; God expects this and no other carriage to answer his rod. Heare the reply of that sweet Saint, to a kind of Court-revelling question, Neh. 2.2.3. Why is thy countenance sad? It was halfe a Court-wonder the Kings favourite should be sad at the Kings elbow; but the Persian Empire could not comfort him, when God seemed to frowne upon the Church and him: Hee returneth therefore thus, Why should not my countenance be sad, when the Citie, &c. Gods rod must make sad hearts and faces too amongst his owne people. This match is of Gods owne making between his rod and our griefe.

3. The Author. Look we then next upon God the authour both of this judge­ment and allowance; concerning whom, as in this matter he must be conceived as a Heb. 12.7. Father, for none but a parents hand can chasten, so in this giving judgement upon the sad condition of his children, these farther considerations must be taken of him. 1. In his being Exod. 32.4. as Truth it selfe, which cannot lie, neither deceive nor bee deceived, it is he that saith, his rod is smart, and his stroakes painfull, calling out griefe; great authority then must this sentence have issuing from such a Judge; 2 Cor. 13.8. against the Truth there is no prevailing, it winnes or overcomes all opposites at last. This God-Truth speakes, none can gainsay. 2. In his working, as he is Heavens and Earths Creator, so he is Isai 45.7. the Rods former, the maker of darknesse, and evils Crea­tor. He the Lord doth all these things: can we deny him to bee Judge of what he makes? He appoints every grain and scruple of the gall and wormwood that make up the afflictions of his people, not a jot more or lesse bitter can they be, then he ordains them. The ma­ker of chastening saith it is grievous. 3. In his exact and constant in­tuition, view and knowledge of all that he hath made, hee growes not carelesse nor forgetfull of the worke of his hands, that he should mistake in such a matter. If he call sword, famine and pestilence, Ezek. 14.21. sore Indgements, he knows them so to be: though it be too low for him to speak after the manner of men; yet as in others, so in this case he useth it for our profit: Exod. 3.7. Seeing I have seen, or I have surely seen the affliction of my people that were in Egypt, are his words, who crea­ted all those burdens for them for their good, therefore must needs [Page 9]know the bitternesse of them: God then the onely Truth, Creator, and knowing Governour of all events, both sweet and bitter, good and evill, he saith, the chastenings of his children are grievous things. But doth he say it universally and without bounds? not so, the fol­lowing correction cleares that, and no lesse the restriction in his ve­ry grant, next in order to be considered.

4. The Limitation restraines this judgement to the present time; The Limita­tion. [...] no chastening is joyous but grievous for the present: as in the former part of the sentence chastenings are measured by weight, and all found to be heavie, pressing out griefe, so in [...]his expression they are measured by time, which doth somthing allay the smart, and make amends for the bitternesse of them; chastenings are painefull, yet for the present onely. This measure then more expressely dictates to us, The continuance, the shortnesse, and the expiration of the smart of these afflictions.

1. The continuance of the burthen and bitternesse of chastenings is for the present, [...] that is, for all the present wherein they lye upon the flesh: This may bee more or lesse according to the will of God in­flicting either Jobs Iob 7.3.4. moneths of vanity, daies of breaking, and nights of terror, w ^ch were many but not all, or Rom. 8.18. Pauls present time of sufferings, which is the whole time of life; so long as the rod is kept on, that wholly is the present of its bitternesse, and griefe is permitted so long its abode answerable.

2. The shortnesse of the smart is carried in this measuring word also, it is but for the present, and this compared with time past or to come is a very little portion, [...]. so that for the present is but for a very little while; The longest present for tearme of life, [...]. by the Apostle is paraphrased, and not untruly, Rom. 8.18. The now or instant timenay; all suf­ferings at the longest here, are worthy of no larger expression with him, then the afflictions of a 2 Cor. 4.17. [...]. i. in hoc vel ift hoc puncto. momert It is but as a point or minute of time that measures the bitternesse of all chastenings in the account of God; It is but one short span that finds them longer.

Thirdly, the expiration of all this evill is certainely carried in this measure, for it lives and dies with the present time; now we know that every present lookes to the after that is to come, and when it is come, that present ends, and expires in the succeeding time, [...]. and its end is good or bad, according as that succession brings: now the afterward succeeding this present is by the judgement of the same truth a good space of [...]weet fruits, of peacefull righteousnesse and li­ving com [...]orts; this end wee are directed to looke unto in the very notion of present griefe. The Church beares the insulting taunts of [Page 10]her enemie the better in the sense of this, Though for present I Micah 7.8. fall I shall arise; this present of scorne must expire, in the succeeding af­ter, and that will be my joyfull resurrection above all these sorrowes. With this measure are we to take this sentence from truth it selfe; chastenings (though the best of evills) yet are they painfull things to Gods owne children.

SECT V. The demonstration of this Truth.

TO prove that the rods were smart, were as needlesse as to hold a candle to the Sunne, every mans sense speakes this out: The matter of proofe shall be Gods indulgence, grant, and judgement for his people in this case, of which many afflicted soules are hard to be perswaded, that the God of Heaven should be so sensible of, or have respect unto, or be affected with their afflictions, as to speake so fee­lingly of them, and grant so much unto them; Light to this may proove comfortable, I shall therefore shew, 1 Quòd sit, that God doth so. 2 Cur sit, why he doth thus towards his afflicted.

1. These three evidences will cleare the first; Gods notice of his peoples burdens within himselfe, his respect to the afflicted, and his carriage to their adversaries the instruments of their affliction. 1 That God tenderly accounts the burdens of his people heavie, may be evi­dent from the notice and observation he takes of them, which is ex­act and full; if any expressions after the manner of men may helpe us to conceive this, we have variety that God useth, and yet all fall short of that which God doth in this respect, because the observati­on of God is beyond the expression of man: yet if Exod. 2.25. seeing, conside­ring and looking upon the afflictions of a people argue tendernesse, or if Ier. 31.18. hearing, hearkning to their groanes prove a carefulnesse, Psal. 56.8. or if telling the Pilgrims wandrings, or botling or booking the mour­ners teares, shew a right valuing of their sad condition; this God hath done, this he doth, this he will doe for his people, 2 Hee doth not o [...]ely note thus the griefs of his people, but is sutably affected towards their sufferings, in his owne way above creature compre­hension, because he cannot suffer from any object; his affection is all act, and to bee discerned by the effects upon the creature; yet these things in the language of men are spoken of him. 1 His pity to his chastised: he speakes himselfe of mourning Ephraim, [...]r. 31.20. My bowels sound or are troubled for him, and it is said of him, his soule [Page 11]was grieved for Israel, straitned or shortned, put to distresse or paine from them; strange expressions for God, and strangely true beyond our imagination; nay as if beeing God he could not be pitifull e­nough, because he could not suffer he sends his Son Heb. 2.17. to bee made like unto his brethren in the flesh, that hee might bee feelingly mercifull to the tempted. 2 His care to measure and moderate the afflictions of his people, that they exceede not their strength, and to make way for escaping when they overcharge. 1 Cor. 10.13. Hee is faithfull in this, and therefore tenderly yeelding to the moanes of his afflicted. 3 His ten­der bearing with, kind interpretation of, and gratious pleading for, all the hasty words, froward and unseemingly carriages of his chil­dren under their sad pressures, which fellow-creatures would scarce indure: So God pleads for Job against Satan, Iob 2.3. Seest thou my servant Job still holdeth his integrity, although thou moovest mee against him to destroy, or swallow him without a cause? so hee excuseth all Jobs hasty language, which by his unfriendly comforters were turned to his reproach, and charged as brands of his hypocrisie, yet after all God giveth him this witnesse against his mistaken friends, Iob 42.7. Ye have not spoken of me the things that is right, as my servant Job hath: It is Gods returne as was Elisha's to his servant about the Shunamite, in her sad unseemely & passionate carriage holding the Prophet by his feet; Gehazi is presently at her to deale roughly with her, and thrust her away, but Elisha is more tender, 2 King. 24.7. Alas, let her alone, for her soule is bitter or vexed within her. This is a Spirit from God, like him­selfe, yeelding to the infirmities of a chastened soule.

3. His carriage to the very adversaries of his people, the instru­ments of their sorrowes, speakes his tender indulgence towards his burdened ones, and argues that he grants the rod is smart and pain­full; see it and judge of it in these particulars. 1 In his limiting and restraining the Adversaries which are his rod, that not a stroke more shall bee laid on but what hee commands himselfe for his chil­drens good: Psal. 76.10. The wrath of man shall praise him, so farre therefore he will use it, but the remainder of wrath, that which takes away his praise, he will constraine; So he bounds Satan in afflicting Job, first touch not his body, then touch not his life; God yeelds there is bitternesse in the afflictions of his servants, therefore he will not suf­fer them to overflow. 2 In his reproving of men for their unkind and mercilesse carriage to his chastened people; see how hee handles Eliphaz, Bildad, and Zophar, for dealing so harshly with his afflicted Job, Iob 42.7, 8. he chargeth them they spake not right, and no lesse then a se­venfold [Page 12]sacrifice can purge away their sinne or folly, and that too by the intercession of despised Iob, sure he is contrary to what hee re­proves, and if mans folly thinke afflictions light, Gods wisedom accounts them heavie. 3 In discovering his wrathfull displeasure upon the persuers of his afflicted; what matter were it, how afflictions were multiplied, if there were no burthen in them? but God is an­gry with them that increase the sorrowes of his chastened, therefore he must thinke them grievous: Heare what hee speakes for poore af­flicted Zions, and Jerusal [...]ms sake, Z [...]ch. 1.15. I am very sore displeased with the heathen that are at ease, for I was but a little displeased, and they helped forward the affliction. Gods displeasure then upon the distressers of his people declares his grant that their chastenings are grievous.

2. [...]. Why God giveth this Judgement of indulgence, and alloweth this carriage under their chastenings, the two great causes Efficient and Finall will soone determine. Reason 1. 1 The Efficient is God-Love him­self, who from eternity hath purposed the discovery of himself in the notion of his good wil and pleasure to these soules whom he thus in­dulgeth; This love being declared in giving them to Christ, in ac­cepting them into Covenant, in calling them out of the world by his Word and Spirit, in chastising them as children, must now looke to the perfecting of his purpose in their appointed glory: therefore needes must it worke so towards them in all conditions, that they may be furthered in all to their determined end; hence it is, that hee chasteneth them, when they neede chastening, and supports them, when they neede help, & pitieth them, when they are pained, and in­dulgeth them, when they begin to faint, and discovereth thoughts of compassiō to their griefs, when they think themselves forsaken. This love made him fal upon Ephraim neck in the midst of his bemoanings under the rod, Ier. 31.20 Ah poore Ephraim, ah deare child, the son of my de­lights, how hast thou been chid and whipt, and yoaked and distres­sed, and none regard thee? I remember thee, since I spake against thee, I know thy burthen is heavie, surely I will have mercy on thee; Love makes God of this minde.

2. Reason 2. The End which God aimes at no lesse necessitates this present judgement, and in respect of us is twofold onely that I shall now touch. 1 More generally for all, to leave a rule of truth unto his crea­tures, therby to order their judgements and affections what to think and what to doe to their brethren in like case of afflictions: for God doth not judge so because it is truth, but it is truth, because hee doth judge so, he makes truth in his creatures, he findes none else to steere [Page 13]himselfe by: nothing more cleare then this, that God laieth himself a rule to his creatures, in his Attributes and workes; As in that, Levit. 11.44. Be ye holy as I am holy, so in this, Luk. 6.36. Be ye mercifull as your heavenly Father is mercifull; otherwise vaine creatures are apt to call heavie light, and bitter sweet, and put off thereupon all bowells towards the Lords chastened; God saith chastenings are heavie, yet we might know it, and say so too, and subscribe unto it, and expresse sutable, indulgent affections to our afflicted brethren. 2 More speciall for his chastened ones, and that is to bee a standing comfort to them at every crosse, when lovers and friends may stand fa [...]re off, and none regard their sad condition; though creatures thinke our burdens nothing, and shew no pity to the afflicted, it is no small refreshing that God knowes our sorrows, and judgeth them grievous, sit for his compassions. David was often put to the use of this, and sound no little comfort, when an exil'd pilgrim hee wan­ders heavily driven from house and home, and sprinkles his steps with teares, and yet no man pitying or taking him in, then he is com­forted with this thought, Psal. 56.8. Lord thou tellest my wanderings, and bo [...]l­lest up my teares. Againe, when his spirit is overwhelmed with grief, and hee lookes on the right hand, and beheld and no man would know him, no man cared for his soule, then he can see and say, Psal. 142.3.4.5. O Lord thou art my portion and my refuge, thou carest for me, and coun­test my burthen heavie. Thus therefore God sheweth his certaine judgement of his peoples chastenings, that in case of creature comfort failing to shew himselfe to be above all, that it might be a standing cordiall to the afflicted soule.

SECT. VI. Some Corollaries, or inferences for instruction.

VVIthin the bosome of this sentence past by God lyeth this usefull truth, Vse 1. Inst. 1. God indul­geth, yet grieves his children. As God that chastens his owne judgeth their sufferings grievous, so he himselfe spares not to put his holy ones to griefe; He knowes the rod is smart, and yet he laies it on, though he pity hee will not spare to grieve his children; Hee that knowes its griefe, himselfe inflicts it; Hee chastens, yet pitieth them for their paine, he pities, and yet he chastens and sets on sorrow: It doth not gainesay Gods gratious indulgence to afflict his people. Three things God eyes, Their sinne, Their profit, His owne Covenant, all which inforce the unin of Gods indulgence and correction.

1. God indulgeth, yet scourgeth sons with an eye unto their sin, not for satisfaction, this were a detraction from Christ, who alone can make it: And what can the pain of the body recompence for the sin of the soul? but for correction, having marked former er­rors and miscarriages in them: It is no lesse then Atheisme to deny God such a sight of sin in his children, testified by his chastenings, and intended not so much to afflict the soul as sin; as may appeare in these aims of God therein.

1. Every chaste­ning respects sin. To render sin more evident to the creature, which perhaps be­fore lay hid and unobserved, or mistaken to be better then it is; but when the deserved rod comes and grieves the flesh, this discovery is presently made. All the grief is sin, which either hath provoked this painfull chastisement, or at least made a way for it, that the glo­ry of God may appeare in the manifestation of sins bitternesse by it. None knowes the fire better then he that hath been scorched, nor can any better tell what cold is, then he that hath been frozen, and benummed by it: and no man can speak of sin so well, as he that knowes it in the smart. It is a truth unquestionable, Lam. 3.39. Man suffers for his sin: sin then is his suffering, and its malignity in the smart of this. Compare Gen. 34.30. and Gen. 35.1. Jacob never so smelt the stench of his sin in the neglect of his vow at Bethel, as when it made him stink amongst the inhabitants of the land. 2 Chron. 33.11.12. Manasseh never thought sin so burdensome, as he found it by the iron chains in Babylon. Psal. 38.3. So David seeth his sin to be the racker of his bones. And Rom. 7.24. Paul acknowledgeth it his death. Thus sometime God teacheth men the knowledge of sin by its bitter evils, Iudg. 3.16. as Gideon taught the Elders of Succoth with thorns.

2. To render sin more odious to his people, doth God put them to grief: He that loves wine, its likely he doth not love poyson, and if one cannot be had without the other, if reason be left in the man, the loathsomnesse of this will marre the pleasantnesse of that, and make both equally odious. It is usuall with God to put gall and wormwood upon sins desired Teat, to wean his peoples affections from it, that they might feel it the bitternesse of their soules, and hate it. Hos. 2.6.7. When thornes and adulterating seducing lovers are bound together, the Church forsakes both these and them; when Idols have no better companions but Isai. 30.20.22. bread of adversity, and water of afflicti­on, they shall have a quick dispatch from the chastened souls, with indignation they shall say, Get ye hence.

3. To render sin lesse pernitious or destructive, and to give the spee­dier, and the surer death unto it, God grieves the soule, which he so [Page 15]much tenders; Flesh and sin are so neerly related and united, that one cannot be, but the other must be also; neither can that lie weakned, or afflicted, but the other likewise suffers, when the chastening hand of God laieth on the corrosive upon the Flesh: when this weakens flesh, it weakens sin; and when it kills flesh, it kills sin, that it may save the soul from sins malignity in reigning, and in killing. It is the Apostles sure word, 1 Cor. 11.32. We are chastened of the Lord, that we should not be condemned with the world. The life and power of sin brings condemnation in the world, Gods chastening kills that life, and prevents that condemnation in his own afflicted: See then indulgence and severitie in Gods rod towards his own in respect to sinne: it is great mercie to lance that he may not kill. With these purposes did God intimate his care of correcting the promised seed. Psal. 89.30, 31, 32, 33. If his children forsake my Law, &c. then will I visit their transgressions with the rod, and their iniquitie with stripes; yet I will love them too, though I make it smart: See chastening and yet indulgence, love and yet the rod laid on.

2. God puts his children to grief, though he count it grievous, Chastening looks to chil­drens profit. with an eye to their further profit; the full successe is given in that expression, Heb. 12.10. That they might be partakers of his holinesse. But this falls in the second part of the treatise, touching the gain of chastening, I shall therefore reserve it for that place.

3. God weighs the smart, and yet he whips his children, Chastening serves to fulfill the covenant. with respect to his covenant made in Christ with them. The sum thereof is, to be Gen. 17.7. God to them, that is, to be all good to them; the goodnesse of their End, their Portion, Inheritance, eternall life and glory; and no lesse their goodnesse in the way, their guide, their rule, their strength, to bring them to their appointed end. Now in drawing the lines to glory, one constant passage both to his naturall Son in the flesh, and his adopted ones in affliction. Christ taught this of himselfe to his misconceiving Disciples, Luke 24 26. Ought not Christ first to suffer, and then enter into his glory? The Apostle no lesse for the ge­nerall state of Christians affirmeth, Acts 14.22. We must through much tribula­lation enter into the Kingdome of God. It is then a clause in the cove­nant, as the Lord will perform all good to his people, so to let them tast the good of the rod; he knowes they will need it as much as daily bread: and therfore though it smart, yet will he so manage it, that it shall work together with his love, the good of his promises to their poore souls: so farre then, and no further, will he afflict, but to shew himselfe faithfull in his covenant to his own. Therefore in [Page 16]the midst of all the stripes he speakes of to be laid on the seed of David, the children of promise, he orders and measures all by his covenant and truth to them: However I visit them with scourges, Psal. 89.33.34. I will not suffer my faithfulnesse to fail, nor make void my faithfulnesse to lye, My covenant will I not break, nor alter the thing which is gone out of my lips. I must chasten them upon their failings; yet no other­wise then that thereby my covenant of grace may be accomplished to them. Gods Amen-covenant implies the rod as usefull to its end: when God corrects, he saith not Nay, nor contradicts his Yes to love and save his people, the scourge saith Amen to save the soul, as much as the staffe of bread, or comfort. David sweetly acknow­ledgeth this, and accepts of his chastening thankfully, Psal. 119, 75. I know, O Lord, that thy judgements are righteousnes, and that thou in faithfulnesse hast afflicted me. To prove thy Amen, or setled truth in thy promi­ses of grace hast thou chastened, therefore is it good for me. Learn this then Christian, and be encouraged; thy God, who knowes and grants thy burden heavie, and pities thee, he, he inflicts it, and puts thee to present grief for future comfort, his Amen-covenant assures this.

2. Instr. 2. Another inference floweth from the former truth, if chaste­nings be grievous to the souls, whom yet God indulgeth, dread­full, astonishing, confounding and intolerable must judgements be upon the souls that God abhorreth; pack these considerations to­gether, and then see if their burden be not inexpressible: Their rise is the wrath of God, a consuming fire; their rule by which they are executed, is the curse of God, a word and sentence more bitter then gall or wormwood; their subject, all the outcasts of Gods family; their end, Gods glory in vengeance upon, and perdition of ungodly creatures. Woe then to those inhabitants of the earth upon whom judgement is powred forth before the Lord, no wonder if Cain cry out, Gen. 4.13. My punishment is greater then I can beare. Heare and fear sin­ners, lest wrath implacable beat you as stubble before the whirle­wind, and judgement unsufferable seize on you, and smite you to everlasting torments; Judgements here in the flesh, are but earnests of greater to come, and in their time to be revealed upon the workers of iniquitie. There is no striving with the Judge, Iob doth but think himselfe the mark of his displeasure and is in horror, but ye are in­deed the very But he shoots at in his fierie indignation, except ye re­turn: no more is left for you; Repent, or die.

SECT. VII. Conviction of sin to divers from the light of this truth.

ANd doth that God indeed that makes the rod, Vse 2. and useth it on creatures, count it smart, and grant their grief? Sinners then are they, who sute not with him in judgement and affection about this matter. Three sins I shall touch to discover them, if it may be, to remove them, all against God in his commands; yet something distinct by their immediate objects: one against our selves, another against our brethren, and the last more directly against God.

1. [...]. If painfull chastening call forth grief, and Gods indulgence to us, direct us to a pensive feeling of our own smart, sinfull then is that Apathie, or senselesse stupiditie under burdens pressing our owne flesh; naturall light con [...]u [...]es that Stoicisme, there can be no patience where there is no sense of evill, much more divine judgement and practice to the creature. I shall not stay long in convincing these; they are all either foolishly hard 1 Sam. 25.25.37. Nabal-stones, drunkenly besotted, Prov. 23.25. though they be stricken, yet they are not sick, and though beaten throughly, yet they feel it not: or else they are maliciously hard a­gainst the rod, Exod. 5.2. Pharaoh-hearts out-daring judgements. The con­tent of all their living fellow-creatures will convince the first, and the experience of all the hardened rout will teach the last, that they are sinners; and in fine, the conquering judgements of the great God, will conclude both to have been rebellious. These sin against themselves.

2. If Gods thoughts and carriage toward his peoples sufferings, be a rule for ours among our selves, [...]. then the tendernesse and indul­gence of his, taxeth the harshnesse and stiffnesse of ours toward Gods afflicted to be transgression: unnaturalnesse in our carriage toward our chastened brethren, is the sin displaid, and reproved by God. It was Jobs note in his sad condition, Job. 16.14. To the afflicted pitie should be she­wed from his friend; nature hath this impression from the most High, therefore he convinceth the pitilesse bowels of sin, He forsaketh the feare of the Almighty: Gods feare and unnaturall affection are in­consistent. This sin sheweth it self in neglecting, or want of feeling, in slighting, or want of pitying the griefs of the Saints, & more emi­nently in aggravating, or adding thereunto▪ of the one the Widow-Church complaineth, Lam 1.12. Is it nothing to you all ye that passe by? Hard­hearted passengers, mercilesse spectators, doe ye look aside from the [Page 18]afflicted? So it is sometimes, Job. 12.5. the slipping foot, which is wrencht and grieved, is as a lamp despised, or a light going out very unsavoury in the thought of him that is at ease. Of the other many of the Saints cry out, one saith, Psa. 142.4. None careth for my soul; another, Psal. 88.18. Lover and friend are farre from me. A third begges heartily, Job. 19.21. Piti [...] me, O my friends; and complaines sadly, Job. 16.20. My friends scorn m [...], but mine eye powreth out teares unto God. The last is the greatest sin to adde to that affliction w ^ch they should ease, and this not unusuall in friends of the better sort, Eliphaz, Bildad, and Zophar, Church-friends, men of skill and understanding to speak for God, Christian-friends, from whom Gods afflicted do expect support; and yet these may prove mi­serable comforters. 1. By over-severe animadversion of the chaste­ned soules sin, which yet God hath pardoned, or an unjust charge of that which most it hates; nothing more odious then hypocrisie to­ward God to Job, and yet he is made to own it by his friends. 2. By making God an enemy to the afflicted, urging his power and justice against his chastened, to kill them, which he puts forth to support and save them. This may be in some degree the infirmity of the Saint, as it is height the malignity of the wicked; God doth not leave any such a patterne; the groaning defence or Apologie of burdened souls, and Gods sentence for their clearing, may muzzle the mouthes of such unkind observers: It is Jobs defence, and a just one, Will you speak wickedly for God? and talk deceitfully for him? Gods name must not be pretended falsly against the poorest creature. And it is Gods owne sentence at last for Job against his accusers, Yee have not spoken of me the thing that is right, as my servant Job hath. A sweet justification of the guiltlesse, laying sin at the unkind repro­vers doore: See then, here is sin against our brethren.

3. [...]. If God indulgeth his scourged children, the soul that answers not his indulgence, is in this, a sinfull child. Impietie against a cor­recting, yet a yerning Father, is a sin in equity condemned from this present truth. [...]. This is expressed either in excesse of spirit rising up against the rod, despising Gods chastisement; or in defect of spirit, falling under the scourge, while the soul considers not Gods love in it, or indulgence with it. Ephraim was faulty in the first, when he kickt and flung under the rod, as a Jer. 31.15.18. Bullock unaccustomed to the yoke; and Rachel in the second, when she refused comfort, and undervalues Gods sweet indulgence. Sinners against God are they whom either severity in the rod doth not humble; or if it doe, goodnesse in the same cannot revive, let us heare and feare thus to transgresse.

SECT VIII. Connsaile to duties inforced by this Truth.

LEt this then be granted, Vse 3. that God doth weigh the burdens of his afflicted, and tenderly allow them griefe under their sad pres­sures, two duties will be inforced upon Christians hence, one towards Gods chastened ones, the other respects themselves.

1. 1. Duty to others. Gods way and worke binds Christians to conformity in minde and practise; see we then our brethren scourged, some groaning un­der sense of wrath and sad desertion, others wrackt with grinding pain, some wasted with pining sicknes, others pained with sores and breaches on their flesh, some in wants, some in wandrings, exiled from their house & home, some spoiled of goods & some of name, & some of liberty, the iron entring into their soules: Doth God looke upon such in pity? doth he grant their bitternesse and allow their moanes? And should we stand aloof off as bowel-lesse spectators? or else look off, that it may not move us? or else slight it with a tush, its nothing? or else unkindly charge it as good enough for them, and so smite the afflicted reproachfully on the cheeke? God forbid: If wee bee his people, surely his thoughts must bee our thoughts and his waies our waies in this matter: Accord we ought with God in a pitifull judg­ment, sense and carriage toward his distressed; think as Christ thinks their burdens heavie, feele as Christ feeles their smart with them, and in pity helpe and beare as Christ helps and beares their burthen for them, this were to fulfill his law.

All this is urged strongly upon the seede of Christ, and with such ingagements as they must yeeld, or be content to deny their interest in Gods eternall love, thus speakes the Apostle, Col. 3.12. Put ye on, as the E­lect of God, holy and beloved, bowells of mercies; See how hee doth in­gage them, if ye bee Elect of God chosen from eternity to glory in himselfe, or if ye be Saints sanctified by the Gospel of his Son, or if ye be beloved of God, of Christ, or would have a proofe of it in your selfes, oh put on the bowells of mercies: each word hath weight, Mercies are sweet themselves exercised to men in misery; bowells of mercy more, the tenderest mercies are meant by this; no fuller Em­blem of pity, tendrest pity, then bowells, yorning, His toti nos ornamur. Zanch. in text. and sounding bow­ells: but the putting on of these adds yet more propriety and mea­sure of this grace; his mind is, cloath or clad your selves with bow­ells, that ye may bee sure to have them as the cloathes upon your [Page 20]backs, and put them on all over you from top to toe, it is a robe long and large enough, bowells upon head, let minde and thoughts bee bowells, the tenderest mercies, bowels upon face, the eare bowells, pi­tifull when it heares their sorrowes, the eye bowells in looking and weeping over them, the tongue bowells in speaking tenderly and sweetly to them, bowells upon all the members, the hand bowells pitifully to support, and all bowells compassionately to deale with the afflicted. These thoughts may perhaps quicken us to this. 1 It is the Law of Christ, that wee should thus beare each others burthens, what Christian then will not submitt? 2. It may bee our owne con­dition to come into the afflicted soules stead, what bowells then should we desire? 3 It is an evidence of Election, the state of grace, and of being in Christs body; and who would not gladly be found there? It is duty from Christs command, It is equity from our owne lot▪ It is comfort from the evidence of a greater good: take then this close, deare christians, pity, ô pity Gods afflicted ones, and bee mer­cifull as your heavenly Father is mercifull.

2. 2. Duty for our selves. This Gods indulgence teacheth the chastened themselves some duty under the rod in returne to the hand that smites them, hereunto our next counsaile is to drive them; sutable demeanour to a chaste­ning Father is the duty, that doth concerne us, and Gods allowance is command and direction enough for us in the present case. Severall Items are given in the context for our behaviour under chastening; some negative, as Heb. 22. [...]. Despise not the chastenings of the Lord; This is an extreame of patience in excesse, to hardnesse, obstinacy, overlooking, slighting and contempt of Gods scourge: And againe, Faint not when thou art rebuked of him; This is an extream in defect, to fainting, languishing, and hopelesse drawing out of spirit, under Gods rebuke; Gods Soveraignty and power in chastening forbids the first, and his grace and tendernesse in rebuking should heale the other. Other positive notes of duty are also added for the chastened soule, as Patience, in feeling, bearing and waiting for the blessing of the rod, and Filiall subjection unto the Father of spirits by reverencing his power and submission unto his will in this matter; but the consideration of these will fall in other places: therefore no other duty shall be touched here, but that which Gods allowance in the present truth discovered put's into our hands, when God smites or scourgeth, griefe not joy is now our duty; It is the match which God hath made betweene his chastening and our sorrow; laughing and lightnesse at this season may argue dispising of the rod: but yet [Page 21]to perswade smoothly to this duty, the rubs in the way must bee re­moved.

1. Objection. Apostolicall practise and counsaile seeme to crosse this directi­on; of their practise, thus we reade, Rom. 5.3. We glory in tribulations, and this is the height of joy in the worst condition: of their counfail it is thus written, Iam. 1.2. My brethren count it all joy when ye fall into divers temptati­ons. If these be true, smart and joy are the fittest couple.

To take this block out of the way, Solution. let us remember all afflictions in the world fall under the threefold notion forementioned, and ac­cordingly varietie of affections are suted to them. 1 Judgements are the terriblest of evills that God inflcts, killing evills therefore pa­raphrased by tempests, whirlewinds, thunderings from heaven and roaring of lyons, whereunto trembling in the creature is the duty suted, Amos 3.8. The lyon hath roared, who will not feare? when evills issue from Almighty wrath, creature hearts must feare, and knees will tremble. 2. Trialls are probation-evills, for matter or paine of them it may be, the same with the former, but in their formall consideration infli­cted for proofe of graces and of spirits; gold indures the hottest fire, and comes out of the furnace purer, where drosse perisheth and is consumed, so grace, and gracious spirits indure and thrive under fiery tortures, when drossy formality, and guilded grace vanish and die away in such scorching tryalls. Iust and due to this kinde of trou­bles is the practise and advise of those heavenly Ministers, the high­est joy and not least of griefs is now the meetest, and most honours Christ; when for his sake by cruell mockings, scourgings, bonds, imprisonments, by stoning, sawing, wandring, and killing the faith and holinesse of Saints shall be tried, not to give place for a moment, so much as by a teare, or secret melting is now proper to Christian magnanimity; and it were unworthy of God, of Christ, of the Gos­pel to yeeld the least to these by mourning; 1 Pet. 4.14. the spirit of glory, which mounts up the soule above all these terrors, and makes it sit and sing aloft, is most honnorable and sutable for this state; and of this onely it is certaine, the Apostles speak.

3. Chastenings are loving, yet angry stroakes of God, marking out the sin and unevennesse of his childrens walking; all which naturally and properly teach griefe unto the chastened soule, for grieving its father; and no lesse is godly sorrow due in this case, than glory in the former: this is all we strive for in former evidences; and no way weakned by the objection pretended.

2. Objection. Speciall charges which God laieth upon his servants not to [Page 22]grieve in this case, seeme to crosse the foregoing truth; So upon the death of Nadab and Abihu, he commands Aaron and the rest, Levit. 10.6. unco­ver not your heads, there must be no sign of mourning with them: And to Ezekiel upon the taking away of the desire of his eyes his charge is, Ezek. 24.16 Thou shalt not mourne and weepe: And to the lamenting mother, weeping to excesse over her lost children, this word is given, Ierem 31.16. Re­fraine thy voyce from weeping, and thine eyes from teares: All this was under chastenings, and yet here griefe prohibited.

It were enough for satisfaction to returne to all these; extraordi­nary cases and excesse in sorrow do not prejudice ordinary and mea­sured rules of God; yet I shall reply to the severall instances. 1 To Aarons case, it was extraordinary, therefore not exemplary in or­dinary scourges: Two great reasons are evident of griefs prohibi­tion here. 1 Its opposition to Gods glory, which hee had now by a dreadfull judgement gotten to himselfe upon vile creatures that did profane his Holinesse; In such cases, the Churches joy commends Gods Acts, their griefe condemnes them: so Revel. 18.20. Heaven is invited to re­joyce over the ruines of Antichrist. 2 Its inconsistency with Gods service, which lay upon the hands of his ministers at that time; there­fore upon no lesse then the paine of death was mourning now forbid­den. There may be a time when the dead must bee left to bury their dead, but Christs servants must attend on him and preach the Gos­pell.

2. To Ez [...]kiels case, it was extraordinary also, but in another kinde, and to another end; for neither is it discovered to be an act of wrath upon his wife, nor that he was to refraine for glorifying God in his worke of justice; but herein it was Gods pleasure, that the pro­phet should bee an extraordinary signe of the Lords indignation a­gainst the Iewes; that as his wife died, and he must not mourne, so they should be taken away utterly with a stroke, and God would not once be grieved for them. It is very sad to die unlamented by men, none to say, Alas my friend; but unexpressibly dolefull, for God to laugh at a peoples destruction. To teach man this, God forbids his servant griefe, which otherwise were due; but this is not every cha­stened soules case.

3. To Rachels case, it is cleare, she is called off from excesse in grief, she refused to be comforted, neither was any excesse allowed in Gods grant; grieve we must, when we are smitten, but not exceede, future hopes of reliefe were to lay bounds to her lamentation, and so to ours. These then satisfied, if the regulating of this duty be desired [Page 23]I shall proceede to that, as the Spirit drawes the lines in the present Scripture.

The materiall part of chastening, which is the evill, bitternesse, and smart of the rod, requires grief as its yoke fellow; but yet this leaves it at large▪ neither regulated nor limited: The right ordering then of this affection, wil be by rules issuing from the Author, Form, End and Duration of these kind of afflictions; whereunto it must be good to listen.

1. Chastening is a displeased Fathers Scourge, checking within, and smarting without; nay, in this case it is our heavenly Fathers stroke. It must be then a fillall or child-like grief, answering to the Fathers correction. Now the notions of Father and Child in this matter, the one inflicting and the other suffering, must regulate both in their severall respects, the one in smiting, the other in bearing and grie­ving. A child then smitten of his father, may and must grieve, as be­comes himself: a grief with shame, a grief with feare, a grief with subjection, beseems a child.

1. Rule 1. Shame and sorrow, this for smart, and that for sinne against a Father, God requires in the case of Miriam, Num. 12.14. If her father had but spit in her face, should she not be ashamed seven dayes? Shame is as due for offence to fathers, as grief for the smart we feele. So Jer. 31.18.19. Ephraim shames and mournes. 2. Grief and feare sute well a corrected child toward his father; grief with obstinacie and rebellion, is murmuring, not gracious bemoaning sin and smart, and becomes slaves, not sons. It is the Apostles note, Heb. 12.9. Our fathers in the flesh corrected us, and we gave them reverence. It was indeed a dutie for children so to doe; and is it not much more due to the Father of Spirits? O let us grieve and fear, for he is our Father. 3. Submitting grief is sutable to a re­buking Father from the sonne of the rod. To cry and howle with sorrow, and charge God foolishly, or blaspheme him, is a reprobate state: Children will grieve, submit, and fall downe at the foot of a displeased father, to honour him, and be guided by him; God looks for this at all times. M [...]. 1.6. If I be a Father, where is my honour? And reason yeelds it him, especially while pleading against his children with the rod; Heb. 12.9. Shall we not be in subjection to the Father of Spirits, and live? Thus Father rod, and Childrens grief are sweetly suted; let us do like sonnes.

2. Rule 2. Chastening is the rod of love: Grace or Love is the very diffe­rencing form of it, that singles it out from all other evils: Grief and love then is the answer to this affliction; loving teares, to loving [Page 24]checks: God doth rebuke, yet love; God doth afflict, yet love; God whips, and yet he loves: Now we must thus return, complaints and love, remorse and love, lament and love must be our rule. This is the composure of the clouded Spouse, Cant. 5.6.8. she weeps and loves, and faints and loves, and groanes and loves, scourged with the absence of her desired, yet displeased Lord. It was Davids posture under Gods chastening hand in his sad ascent to mount Olivet, 2 Sam. 15.26.30. bare feet, covered head, weeping eyes, and loving heart, his pressures heavie, and his love great to honour God with the nullifying of himself: Here I am, if he will have no delight in me, let him doe what seems him good. Let me be any thing, or nothing, so he be glorified in his will done. It is Jobs strain under his pressures, espying the love that put him to grief, Iob. 13.15. Though he slay me, yet will I trust in him. Loves wounds and slaugh­ter makes no enemies; beleeve, and weep, and love, are sweet returns to love chastising. Grieve and love.

3. Rule 3. Chastening is a profitable correction, God doth it for our pro­fit, that we might be partakers of his holines, this is the End, & the Rule then is, It must be grief and good, grief and amendment, refor­ming grief turning to holinesse that answers such a rod. Moaning and turning are Ephraims work when God is chastening. David re­lents and turnes to his affliction, therefore in proof he sings, It is good for me that I have been afflicted; repenting teares, and returning sorrowes, are sweet characters of Gods chastened ones, and duties to a chastising father.

4. Rule 4. Chastening is but a present burden, the shortest time, if we look back to past, or forward to that which is to come, the Rule is just, present smart should have but present grief, and shortest scour­gings shortest sorrowes. The night may measure out our groanes, the day must cut them off. The nature of evils points out the affe­ction due, Matth 6.34. and their time its measure: and if, by divine Oracle, Suffi­cient for the day, be the evill thereof, (so Christ metes our affliction by the day, not to over-presse his suffering members) then sufficient for that day, is the care and sorrow of it; the length of the present day must make even both smart and grief: God hath judged it, a dayes space is measure sufficient for one and other. It may be sullen stub­bornnesse, or childish frowardnesse, to keep a sobbing when the rod is gone. Deare Christian, see the indulgence of thy heavenly Father, and thy heart must love him; it is but present smiting, this dayes or houres smart that he inflicteth, and it is no longer plaints of tears that he expecteth; present, not future succeeding, wasting or consu­ming [Page 25]sighes that he requireth: Manage the dayes trouble with pro­portion'd and sutable care and sadnesse. Bring not the morrowes weight into this dayes burden, The morrow shall take thought for the things of it selfe. If providence lengthen out thy life so long, it can command it to come in with joy; but if must be gloomy & clou­dy too, thy God will have the present trouble past, before that shall come: As he never did nor will, Jerem. 33.20. while his covenant stands with day and night, clap two dayes together into one, neither will he joyn two dayes burdens into one upon thy back, nor ask of thee two daies sorrowes at once; one dayes grief well managed is enough at once. I shall leave thee, Christian heart, with this note to chew up­on the rest, It is the hardest and sweetest work for Christians to keep close to present duty. O then yeeld, I will live, I will love, I will pray, I will walk, I will grieve, as the present call from God commandeth. Summe up all now, and take we the dutie regulated, The chasteneds grief to the chastenings rod: Grieve we ought, when God rebukes; yet as children to their fathers scourge, with shame, with feare, and with submission; and as children to their fathers love, with hearts enlarged, and love redundant, weep and love; and as children to their fathers aim, with holy change and fullest reformation; and as children to their fathers bounds, with eye to present time for pre­sent duty: keep this compasse and it is well. Present, purging, lo­ving, obedient, childlike grief, it is the dutie fitted to Gods present, refining, indulgent, and fatherly chastenings on his people. In all this ye shall not sin, nor will it need to weep again over these teares, nor grieve for thus grieving. Expect your comforts hence, and you shall have them.

SECT. IX. Comforting incouragements from the present truth.

IN the very worst of chastening there is some good, in the bitter there is sweet; in very pain, some ease; and in the faintings a cordi­all, poore afflicted soule, to stand between thee and perishing under the hardest pressures. Look but upon this again, God indulging thy present smart, and suck the honey, the sweet of heaven, reviving comforts by these frequented meditations.

1. Think, and think it seriously, and think it throughly, that in this matter you have to doe with God; it is he, independent in his being and judgement upon creatures, that saith of thine affliction, It [Page 26]is heavie, and of thy sorrow, Alas poore soul, for it is bitter, none can blame thee. O thou afflicted! put thy case now in the saddest state of chastening; How is it with thee? Surely comfortlesse e­nough, I am the man that hath seen sorow, my dwelling hath cast me out, and my place knoweth me not, I wander as a bird from her nest, in danger of devouring every moment, yet no doore is opened to me, man looks not toward my distresse; I am consumed with pi­ning sicknesse, spoiled of goods, my flesh worn with iron bonds, and I become a reproach and by-word, yet this is nothing to loo­kers on; nay, when I labour to hold fast my integrity, when I humble my soul with fasting, yet this is turned to my reproach; I suffer as an outcast of God and Men, lover, and friend, and kinsmen, get farre off; nay, God is suggested to be my enemy by the adversa­ry, and they persecute me as a forsaken soule; yet no man careth for me: and what more absolute misery, then in the depth of sorrows to be denied pitie? Alas, deare heart, thy right and left hand com­forts from the creature fail. But why lookest thou not upward? No thoughts of God in this matter? O remember, no soul truly mise­rable, but that whom God looks not after, write him wretched when God careth not for his soule. But, O thou chastended of the Lord, thy God stands by thee, he tells the steppes of thy wandrings, he bottles and books up thy tears, he weigheth thine affliction in scales, and knows, and sayes, it is heavie, he seeth the iron marks upon thy flesh, and treasures up all thy sighes; let the whole creation cast thee off as loft, yet this is comfort invincible, in thy affliction God know­eth thy soule: Weigh but his greatnesse, his grace, and his faithful­nesse, and then be comforted; His greatnesse shall not terrifie nor dismay thee, but it shall help and supply thy weaknesse under bur­dens; his grace shall blot out sin, that gives a sting to thy afflictions; and his faithfulnesse shall establish thee in peace and comfort, when thine own unevennesse would make thee fall. See Jobs practice about these, when they were urged against him for his wounding by un­kind comforters, Job. 23.6. and doe likewise: Will he plead against me with his great power? No, but he would put strength in me. Say thou so too, and be revived; shall his greatnesse set it self against me in my trou­ble, to drive me like a leaf, or crush me as a worme, when his grace hath accepted me, and his faithfulnesse is engaged to make good his Covenant of love unto me? No, no, though creatures prove a lie, stones in stead of men, and oppressors in stead of friends, they think it glory in revenge to pursue a Flea, 2 Sam. 24.14. a weak thing that cannot resist [Page 27]them, yet God is truth and the same for ever, his power and grace and faithfulnesse are one undivided beeing, he will not so glory over his poore, weake chastened ones, but will put strength within them, and make them stand under their burdens, his strength shal be theirs to make them more the conquerors over all afflictions, for hee knowes their griefs: resolve then, Christian, and say, though creature-com­forts faile, and creature-power doth rather oppresse than ease me, Habak. 3.18. yet I will rejoyce in the Lord, I will joy in the God of my salvation, he pitieth and will heale me.

2. Thinke upon thy very smart, and thinke rightly, with the thoughts of God concerning it, and some comfort must arise; It is not abstracted paine, but paine with purging, paine with scourging, paine with refining; In short, it is thy smart, but sins death, the spirits purging, but the flesh its consumption. The most tearing physicke is comfortable in its very torture, for then it killes the disease and se­cures the patient from dying by it. So great hath beene the evidence of the good of such afflictions, that the Holy ones of God have made it their petition in the fornace, Lord let thy scourge abide, and sinne be gone; it is good for us to bee here, where sinne doth least annoy us. It is true comfort under wounds of flesh to have spirit healing: This keepes those heavenly soules from fainting; 2 Cor. 4.16. the paine and p [...]ri­shing of the outward, is the reviving, polishing, and daily renovation of the inward man; what ever workes ruine to that, and repaire to this, is no crosse but comfort. Such thoughts will ease thy paine and make thy burthen lighter, refresh thy spirit and make thy joy the greater.

3. Thinke upon the bound, and measure of thy smart, it is some comfort to know it is short; It is but a present paine, a moment, a ve­ry now of affliction to be indured; and should this swallow up spirits and hopes too? Art thou a man but of a day, and hast an eternall spirit, and everlasting hopes presented? Let this refresh thee, thy paines are shorter lived then thou art, thy hopes outreach them, and thy spirit shall outlive them; give not up the Ghost then for present pressures. It was a Saints reviving once, Psal. 30.5. Weeping may indure for a night, or for an evening, I shall outlive this to see the day, and then joy, singing shall returnne in the morning. To close this part of the paine of chastening, and leave some tast of sweet with the afflicted, and desire of more to bee expected in the succeeding portion, adde but this thought to continue thy attendance upon that which followes; Thinke upon the After, that sweet After, that long After, wherein all [Page 28]present griefe shall bee swallowed up, and all transformed into that After fruit, so that no remembrance shall abide of former sorrowes; Comfort thy selfe a while with the thoughts of this, untill more ful­ly it be revealed; it is the next worke, whereunto for thy greater consolation I shall proceede.

SECT. I. The true stating of the second proposition from the text, with its due partition, and partiall explication.

THe Spirits Method in giving sentence upon chastenings is to passe from concession unto sense, to correction unto faith: Hee grants the present, the now of paine unto their feeling; True, the chaste­ning is for the present grievous, yet would he not, they should thence conclude nothing but bitternesse in their chastening; He therefore suddenly corrects such misconceits, by adding an assertion of its af­ter gaine, commending it to faith to bee realized and setled in the soule, for strength against sense of present evill, and victory over pre­vailing griefe. Neverthelesse afterwards, &c. The Summe is in this second conclusion. Conclus. 2. All chastenings (however painfull, yet) are indeede very gainefull things, or more largely in the Apostles owne termes, All hastenings for the afterwards yeeldeth the peaceable fruit of righte­ousnesse unto them that are exercised thereby. Of which I shall treate in the former order: The truth, the manner, the certainty, and neces­sity of this gaine issuing from the rod must bee declared, then faith may worke kindly on it.

1. 1 Qu [...]d sit. The truth will eminently appeare in the right unfolding of the termes in the text; they be generally two. 1. The Subject. 2. The Attribute. The subject in this proposition, is the Root, or Rise of all this gaine, and it is onely the dry Rod, that Chastening, [Page 29]which was opened in the foregoing part; which onely wee may re­member in its formall consideration, is the rod of love, used by the Father of mercies upon his owne children; The other part is the worke here.

2. In the Attribute severall particulars fall under inquirie. 1 The gaine selfe. 2 The condition unto which it is designed. 3 The sea­son of its returne. 4 The manner of its rise from the former stocke. What may all these meane?

1. [...]. The full account of this chastening gaine is given out in three expressions. Fruit, Righteousnesse and Peace. 1 The generall nature of it is touch't, in that it is stiled Fruit, Isa. 27.6. Mic 7.13. Fructus impor­tat dulcedinem unde fructus est, delectari in fine adepto. Aquin. in text. Psal 92.14. a word of no bad notation of it selfe, unlesse specified by some adjunct, Fruit of sinne, or Fruit of our owne doings, &c. Two cosinderations it imports which doe much commend this gaine. 1. Sweetnesse of goodnesse; it must bee good because it is fruit, unlesse made evill by some other bitter ingre­dient; it is therfore a common paraphrase of a sweet & good successe, They shall bring forth fruit, when the Spirit would describe the pro­sperous condition of any: Fruit therefore is good enjoyed, wherein stands mans delight or pleasure; So then, when fruit is promised, sweet and good is intended by the rod, which when enjoyed is fruit, and being fruit is pleasant; This is no reproach, no chastenings.

2. Abundance or fulnesse is implyed in this also; Deut. 28.4. Fruit in this kind is a collective terme; As the fruit of the land, is not one eare or sheafe, but the crop, Deut. 22.9. and the fruit of the vineyard is not one grape or cluster in the usuall speech, but many clusters or all the gathe­ring; so not one sweet or good can bee the fruit of chastening com­pleatly, but the harvest and crop of many goods and sweets: so that the weight of this generall word commends thus farre the gaine of chastenings, It is a full cup of all good things for soules delight; And yet adde one thing more, for honour of Gods Scourge, if this bee fruit of chastening, it is as firmely intailed on the rod, as the grape upon the vine, or the apple on its tree, or the cherry on its graffe; All this is carried in the terme of fruit.

2. The speciall nature of this gaine is Righteousnesse, the fruit is therefore specified lest any doubt its goodnesse, [...]. it is fruit of Righte­ousnesse; This specification is not from Earth, it is not fruit of ground, nor fruit of body, nor fruit of vine or figtree, nor fruit of cattel, these are too low to grow upon Gods rod, the word is from heaven, and thence the meaning of it must be fetch't. Now as given us of God, the use of it is either proper, or figurative. In the proper use of it there [Page 30]be two significats. 1 Gods work upon us, changing our conditions, not our natures, Rom. 5. Ier. 23.6. wiping out our guilt, not our staines, which is the gift of righteousnesse or our justification in and by the Lord our righte­ousnesse. This cannot bee intended here, for chastening supposeth men the adopted and justified of God already; this then cannot bee gained by it. 2 Gods worke in us by the sanctification of our natures, even an universall frame of rectitude in our hearts conforme to the revealed will of God: it answers to that holinesse whereof God aimes to make us partakers by his chastening, which in effect is the fruit of righteousnesse; it is summed up intirely together in those titles, the new creation, the forme or image of Christ, and the divine na­ture: In its parts or members described, it is knowledge of God, faith in God, love to God, walking with God exactly in the right way and due seasons of his worship; it is obedience, meeknesse, pa­tience, contentednesse, humility, bowels, chastity, goodnesse, up­right conversation, and whatever else is required to the integrity of a Christian, Phil. 1.11. with these fruits of righteousnesse the Apostle praies the Church of God may bee filled by Christ Iesus: These in their collection and growth are the fruit of scourgings; no despicable gaine. Againe in the figurative or metonymicall use of this terme, it notes all the insaperable adjuncts and consequents of this righteous­nesse, in short, eternall life, kingdome of glory, throne and crown of righteousnesse, so stiled because assigned to it: It pleaseth some to grant the former, but deny this to bee the intended fruit of chaste­nings; Estius in text. I confesse that more immediately issueth from the rod, but why should we not suppose life as neere to righteousnesse, as righte­ousnesse to the rod? nay it will be necessary with this intaile to con­ceive this fruit, if we duely consider one rule which I thinke will not faile us, That whatsoever righteousnesse is promised, or expressed as a re­ward or consequent of a precedent duty, it may or must be understood with the latitude of all its effects. And therefore as containing heaven it selfe, such is the use of it in this place; so it is used elsewhere vari­ously; Hosea 10.12. to touch but one instance, Sow to your selves in righteousnesse, breake up the fallow ground, for it is time to seeke the Lord, till hee come, and raine righteousnesse upon you. Here raining righteousnesse is an effect proposed to seeking the Lord, breaking up barten hearts, and sowing in righteousnesse; here is one righteousnesse the reward of another; who can denie in reason, this raine of righteousnesse to be showres of greater grace and following glory upon their obedi­ence? Like is the use of it here, adn therefore we open to its largest [Page 31]bounds. To summe up this parcell, much gaine was from the rod, in that it was fruit issuing sweet and abundant good, but more that this fruit is Righteousnesse. The name and thing are of divine origi­nall, so that fruit of righteousnesse must be fruit of God, that is, ex­cellent fruit; and two excellencies at least it notes here. 1. Diviue nature, created indeed, and such as is communicable, but exactly conformed to Jehovah Righteousnesse the very image of it. 2. Di­vine blesse, which is the confluence of all glories, communicable also, and depending upon this righteousnesse derived from God, and roo­ted in him. And is not this excellent fruit? Would any but a beast grudge to be whipt into God, into the divine nature, into the image of Christ? Who would not be willing to be scourged and beaten into heaven, into glory, into life from the wayes of death? These are the sure gain of chastenings, but yet more good.

3. The inseparable property of this heavenly fruit, is peace; the terme seemes to answer to the former griefe, vexation, or torture that might be in the rod, which disquiets the man, and fills the flesh with pain and trouble, this is but for the present, working of Gods physick, the after fruit of righteousnesse brings peace, and settles and quiets all again: it is like a stomack setling cordiall after a tearing vomit. The Syriack reads it by conjunction, the fruit of righteous­nesse and peace, not losing any thing of the gain; yet, me thinkes, not uniting close enough that sweet paire by a conjunction, when the Spirit shuts up Peace in Righteousnesse, as the inseparable fruit of that, and so makes in a manner one of both, to shew their undivided societie: Peace as sure a fruit of Righteousnesse, as righteousnesse can be of chastening, is Gods own discovery, Isai. 32.17. The work of righteous­nesse shall be peace, and the effect of righteousnesse, quietnesse and assu­rance for ever. But what then is this peace? I shall not stay long in variety of translations of the word to search this, Pacatum fructum. onely to take the best; That is not good that reads passively, quieted or appeased righteousnesse, farre from the word; It is neerer that renders it actively, quieting, Pacisicum, tranquillum. or pacificall righteous­nesse, for it brings peace with it: but neerest is the absolute reading of it, as in ours, peaceable, or peacefull righteousnesse, abundance, or fulnesse of peace hath this fruit in the compasse of it. But what is it still? I shall return in short, as in the generall use of it, Peace is the confluence of all good, and therefore points out a prosperous state, when all things are in peace; so in the speciall application of it here, it notes all those kinds and degrees of good which onely can [Page 32]be the cure of the severall evils in the rod: for that way alone looks this peace. Now there be these sore evils usually in Gods scourge. 1. Frownes and displeasure discovered in the face of a chastising God. 2. Smart, and trouble, and vexation upon a suffering flesh. 3. Doubts, and feares, and terrours, arising from both the former, in a tender and afflicted soul: in all is great bitternesse. The fruit of righteousnesse, this peace, hath soveraigne vertue against thesee, and cures them all. Psal. 119.165. Great peace have they which love Gods Law (such one­ly are like unto it) and nothing shall offend them: they shall have no stumbling-blocks to vex them; great peace issuing from that right frame of heart, conforme to Gods Law, takes away all offence, no reigning griefe to such. 1. This turnes frownes of God into smiles, and displeasures into pitie, when the rod hath got the victory, and brought home the wanderer to righteousnesse; then it is all peace, God frownes no more, Jer. 31.20. but loves and pities: so he speakes to retur­ned Ephraim, It is my deare child, he is my pleasant sonne. Peace then is Gods smile and favour fixt on his chastened, righteous seed. 2. This peace hath a good or vertue in it contrary to all diseases, maladies, or sores that the rod can make, and therefore must carry healing in it; every yoke it easeth, and every burden it removeth; it is a salve for every sore, no pain can afflict the flesh, but peace can ease it: This is honour in reproach, supply in wants, health in sick­nesse, a guide in wandrings, security in dangers, reliefe in injuries, life in deaths: this is a shelter against the storme, and shade against the scorching Sunne; there is no malady whereunto this is not a suted remedy, it comforts all sorrowes, and wipes away all teares from the eyes of Gods chastened children. Psal. 3.5.6. Psal. 31.22. By this David may be kept secure, sleeping in the siege of ten thousand adversaries; this sheweth him his acceptance with God, and easeth his terror, when he judgeth himselfe a reprobate, and an outcast from heaven. Nay this a sure guard against all the in-rodes of Satan upon the soule, and invincible shield against his fiery darts. This peace of God, and righteousnesse will guard, Psal. 4.7. or keep safe our mindes, our bodies, our all in Christ Jesus. This is peace, the ease of every smart laid upon the flesh.

3. Once againe, as no rackings so full of torture, as those of a doubting, fearfull, self-condemning heart; so no remedy so sove­raigne against these, as the peace of righteousnesse. In a word, this is assurance, or confidence setled upon the righteous soule, that an­swereth every doubt, and quells every feare rising up from the ap­prehension [Page 33]of Gods displeasure in the rod; it is so sweetly stiled, [...] Isa. 32.17. the service, work, or effect of righteousnesse is assurance. It doth in­deed assure God, assure life, assure deliverance, assure glory to the soule against all cavils; it puts every good out of question, and makes the heart live confidently above every crosse; see now the gaine of chastening, Fruit, Righteousnesse, and Peace: the rod brings forth a fruit, that destroyes it selfe, sweet abundant grace and glory, with Gods smiles, griefs ruin, and hearts assurance to triumph over every doubt and evill: who would think that such a dry stick should bring forth this blessed fruit? yet thus it doth. But now to whom? That is the next quaere.

SECT. II. The condition of the fore-going Fruit opened.

2. 2. Condition. [...]. THe character or condition of those souls, who onely find this fruit of the rod, is thus exprest in the Text, To them that are exercised thereby, to them this fruit is yeelded from the rod; There is much weight in this clause, and yet I find it little considered, our gain or losse by all afflictions, depends upon the Yea or Nay of this. It will be fit therefore to see what is in the letter, and then take more seriously to thought the matter intended. Three termes there are in this clause. 1. The Subject, the men here pointed at. 2. The Con­dition, Exercise. 3. The Occasion, or Incentive of it, the Rod; no difficulty here but about the right taking of the condition: It is for the most part onely rendred passively, They that are exercised thereby, that is, they that suffer, and are pressed, and afflicted by the Rod, and so used to sorrowes; but this cannot be the mind of the Spirit here: For then all that suffer afflictions would have this fruit of chastening. which we see eminently false, many the worse and not the better by the rod; but all that are exercised as here meant, fall not short of this blessed fruit. It must needs therefore have an active signification implied here to this purpose, To them that are exercised thereby, that is, all such as by the rod are provoked and stirred up to exercise themselves duly under Gods chastening, for obtaining the fruit pro­mised; so that not onely passion is here noted, a meere suffering of pain, but action, stirring and Christian exercise moved by the rod, to work together with it for the desired fruit. This is in the letter. But now it will be more expedient to look into the nature of the thing; what may this exercise be, whereupon depends so much ad­vantage [Page 34]to Christians? The discovery of two things, the Manner and Matter of this action, will satisfie that quaere, both which will be supplied from the words duly weighed. 1. The manner of this action (because the shortest) shall be first touched, to shew how Chri­stians should buckle themselves to this work; The very word of Ex­ercise teacheth this in three particulars. 1. The originall expression issueth from a term denoting Nakednesse, [...], from [...]. or a naked man, and there­fore hath been properly used in prophane Authours, to set forth such exercises, which men acted in their shirts, or naked, as wrastling, running, foyling, or fencing, wherein garments or clothes would be a great incumbrance; activity, nimblenesse, intention of spirit, are intimated in this form of exercise. He then that would find this fruit from the rod, had need labour in his shirt, cast off all carnall incumbrances, and wrastle it out with God; holy activity and sweat of the browes, great intention, and fervencie of spirit become the practitioner in this work, to gaine the prize, and obtain the fruit promised: what is done, must be done with all the might of man, in this businesse. Idle husband-men, let seed, and ground, and season, be never so good, Eccles 9.10. in vain expect a crop where no labour was. The greatest pains this way, brings the greatest gains.

2. Frequencie. Exercise in this place notes frequencie of action, it is no work­ing by spurts and fits, that will make a man thrive in this way, or become eminently fruitfull: Exercise and use are here Synonymaes, He is exercised indeed, Jer. 9.24. to whom it is usuall to study Gods mind in the rod, and who is daily like the Bee, sucking and making hony out of it; As the daily influence of Gods love, is called the exercise of his loving kindnesse to his creatures; Ezek. 22.29. and the common thiefe is said to exercise robbery; so the soule that meets Gods scourge, and chastening every morning, Psal. 73.14. and falls to work about it, is here the truly exercised Christian. The daily labourer thrives the best.

3. Constancie. Exercise here intends constancie and continuance in labour untill the fruit comes: many plucks may be had at a bucket, yet to stop before it be full up, is but to lose all former labour; draw home we must and reach the mark, if we mean to carry back the price of our high calling: to work two daies, Isai 64.5. and leave off the third, when we should be parfected, is as fruitlesse as never to begin. As in all the wayes and works of God, constancie crownes the action, In those is continuance, and we shall be saved: continuance and salvation are yoa­ked; so no lesse in this, Matth. 10.22. He that endureth to the end shall be saved, that is, he that abides in bearing, in doing, in working after Gods mind [Page 35]under the rod, the safe fruit of righteousnesse, life and peace, shall be to that exercised soule. Thus must their labour be ordered. But then what is the worke it selfe?

2. To come to that, Let us diligently consult the text againe, it is said, they are exercised by it, that is, by this chastening they are a­wakened, provoked, and stirred up to the worke or exercise sutable to the condition under which they are, and to the end or fruit which they desire. Now both the Rise or Incentive to this labour in the rod, and the end of it, which is here expressed Righteousnesse or Ho­lines in God, sweetly point out unto us together the variety of work that must take us up for exercise in this case.

The rod that awakens and puts upon this worke, points us to it, to our selves, and unto God for speciall exercise; so Holinesse unto which chastening is intended, no lesse directs us to looks to the rod, to our selves and to God, for some speciall worke; if we would bee partakers of it: Hence then wee may gather the exercise that doth concerne us is threefold. 1 About the rod that smarts. 2 About our hearts that feele. 3 About God that doth inflict and chasten. 1. Much worke there is to doe about the rod, Worke about the Rod. if wee expect the ap­pointed end, or fruit, it is all taken up in hearing, bearing, and doing after the rods voice.

1. Hearing-worke. There is hearing work for the soule; for there is a voyce or speech in every chastening, and a speciall duty is it to understand the mea­ning of the rod, which yet cannot be had, without hearkening or li­stening thereunto: The one is therefore asserted a truth from God, and the other commanded a duty to him: upon a wise heart that would have profit by chastening, Mich. 6.9 The Lords voice cryeth to the city (the wise will see his name in it) heare ye the rod, and who hath appointed it. If it be enquired, what voice the rod hath? It is fully replied, The Lords voice cryeth in it: But what is the matter of all this cry? In short, virtually it takes in the whole contents of Gods covenant, and calleth for all restipulations due unto God from a covenanted peo­ple. It is spoken of the rod, Levit. 26.25. which is the sword; I will bring a sword up­on you, that shall avenge the quarrell of my Covenant; vengeance abso­lute of wrath it takes up on reprobates for their rebellion, but onely a smart exaction or correction of love upon his chosen, to convince them of former errors, and awaken them to future care in obedience to his Covenant. Whether it bee vengeance to one or chastening to another, this is certaine, the rod carries in it the voice of Gods whole Covenant, and requires obedience to it, where it comes, God [Page 36]appoints it for this purpose: That one Notion under which word and Rod are signified, Psal. 119.20.30. even Judgements, is enough to evince the sub­stance of one to bee carried in the other; The word of covenant is Judgement, Ezek. 14.21. that is, a right word of truth to bring to God, and the rod as Judgement also a right stroke upon the creatures default, to re­quire the abuse of so right a covenant. The rod then doth speake, though it be a word in a blow, for God who sends it; therefore is the chastened soules duty to heare, that is, to listen, to study out: and understand, and to beleeve what the Lord speakes in his chastenings. But what cryeth the rod more distinctly?

These three words plainely are uttered in every scourge, and must be so heard, by the wise soule that would be fruitfull under the rod. 1. The stroke cries aloud unto the soule, Thou hast sinned, thou hast sinned; affliction could never fall upon a creature, where sinne had not made entrance for it: and however God seeth not iniquity in Jacob so as to lay to Iudgement to the rule, to cast away his people for ever, and forget his covenant of grace to them, yet in every rod hee notes their corruptions to convince of them, to lay strokes of death upon them, and keepe from them for time to come. It was the cry of Israels fall before Ai to Joshua; Jos. 7.11. Israel hath sinned, and no lesse Davids family troubles and Kingdom shakings sound in his eare, did the matter of Vriah: every chastening speakes the same to Gods Sonnes.

2. Another note the whip sounds out, God is displeased, God is displeased: though in love God take up the rod, to keepe his chil­dren from the worlds condemnation, yet every stroake shews a frown upon their sin: Though David be Gods deare, and Solomon his be­loved one, and Ephraim his joy, yet his displeasure is against their sin. God loves his Saints, Num. 12.14. but not their sins, and were he not displeased he would not smile, God sparing Miriam shewed that hee loved her, but spitting in her face, argues his indignation against her folly. Notably doth this appeare, Psal 44.24. when the cry of Gods afflicted returnes, Why hi­dest thou thy face from us?

3. The plaine voyce of the rod to the chastened soule is, Returne, Returne, because you strayed abroad, God sent out his appointed scourge after you, to call you home, and to set you right in the way of life againe: when Ephraim was unruly in this kinde, the scourge pursues him, and whips and cries, Come backe Ephraim, come backe; and at last he heares it, Jer. 31.18 & replies, Turne me my God and I shall be tur­ned. Thus every rod cryes repentance to the chastened child; and his [Page 37]worke it is to heare, to understand, to be convinced, and beleeve all this revelation by the rod, if ever that excellent fruit of righteousnes appeare.

2. Bearing-worke. There is bearing worke also for Christians in reference to the rod; The necessity of this patience is urged by one, and the perfecti­on of it advised by another Apostle, Heb. 10.36. James 1.4. to give men possession of the promise, and render them intire, wanting nothing. The Church commends it to her children, It is good for a man to beare the yoake in his youth; good to beare, Lam. 3.27. and to beare betimes, and she resolves to do it in conscience of her owne guilt deserving it, Mich. 7.9. I will beare the indig­nation of God, because J have sinned against him; this is the way to that desired gaine, He will bring me forth to the light, and I shall behold his righteousnesse; see the successe of bearing smart.

But how must we beare, to be sure of this? Quest.

Three words will direct safely. Answ. 1. We must beare feelingly, that is, feele and beare, or else what patience here? little hope of whip­ping a dry post into greene, alas there is neither life nor sense in it, the Anvile-bearing may make worse and harder, never soft nor bet­ter. It is stupidity, not patience, where there is want of sense; no thanke for bearing, Job 1.20.21.22. where no paine is felt: poore Iob feeles and beares, and takes all kindly from the hand of God; in this hee did not sinne.

2. Wee must beare freely and willingly; forced suffering against our wills is not worth the name of patience; over-powered strength may beare in policie, when it must yeeld of necessity, but little thanks for such a bearing in respect of God; to choose to beare rather than not, when God chastiseth and his will is so, to take up the crosse, when flesh might finde the way to shift it, Christ calling thereunto, this is action, and truth of duty, not dull passion, or patience perforce. Correct me O Lord, and that in judgement, Ier. 10.24. measur'd by the rule of thy saving truth, was the desire of a gratious soule, rather then bee left unrebuk't and hated.

3. We must beare waitingly also, if we expect the fruit; to grow weary after some strokes born, [...]. Chrysost in text. 26.8.9 is but to forfeit all former paines to losse; to hold out and indure bearing to the utmost point of the wil of God is the onely way to get the crowne: It is therefore a true pa­raphrase of the condition in the text by an Antient, to bee exercised is to beare, and to hold out: The practise of that good Prophet and people of truths sutes sweetly with this rule, yea in the way of thy judgements O Lord have we waited for thee; that is, in all the journey [Page 38]round or circuit of Gods scourges, though he take rod after rod, and leade them from fire to fire, and from water to water, they keepe him company throughout the way, and waite unweariedly till the fruit do come, that they may be exactly skil'd or learn'd in righteousnesse. No hope of healing the wound, if the plaister lye not long enough, nor expectation of harvest by the husbandman, till winter bee past and the season come: thus beare the rod, and the rod shall beare his pretious fruit.

3. Doing-work. There is yet more doing worke about the rod, to compleate this exercise, and helpe on the desired gaine: to heare and beare the rod will prove but idle worke without doing, or bestirring our selves in action sutable to its demands; these three Acts I shall commend for compleating your exercise about the rod, and inlarging the intailed fruit.

1. Kisse the rod in your Fathers hand; no storming, no snatching, nor biting at it, if you consult your peace: Aske ye what I meane by kissing the rod? I shall shortly tell you, Honour it as the Scepter of God, set up above you; Feare it as the sword of God, sent to require all failings against his Covenant; Love it as Gods medicine appoin­ted for healing your sores, and preventing death, and condemnation, the kisse is but the token of love and homage due. 2 Chron 33.12 Manasseh did thus under the iron rod in Babylon and prospered.

2. Cast away the sinne that hath provoked God; say unto it, what ever it be, Get thee hence; and within your selves parly, What have we any more to doe with evill? Isa. 30.22. Hos. 14 8. Iob 34.31.32.2 Sam. 20.22. Elihu sweetly notes this to Job in his affliction, Surely it is meete to be said unto God, I have borne cha­stisement, J will not offend any more; That which J see not teach thou me; if J have done iniquity, J will doe no more. It was the speediest way the woman tooke to secure Abell, & make Joab retreat, to throw the Traitors head over the wall; no other way to calme the sea but by casting out Jonah, Iohn 1.12. nor shorter course can be found to still the rod, and ripen the sweet fruit of holinesse, than to thrust out that sinne that angers one, and contradicts the other.

3. Imbrace the covenant of God for which the rod pleades, This is the message about which the scourge is sent, to teach you your folly in transgressing, and wisedome for a timely imbracing the covenant of the Lord. Gen. 43.30. Gen. 35.1.2. &c. That rod which made Jacob stink in the nostrills of his Neighbours, tells him of his forgetfulnesse of his vow at Bethel, and mindes him to purge his family, and haste to performe his covenant with God; upon obedience to this his feare was removed, his smart [Page 39]eased, and his grace strengthened. Gods Covenant embraced, brings Righteousnesse and Peace with it, This is the First peece of our exercise about the Rod.

SECT. III. The exercise about Hearts, and about God, opened.

2. THe next work to be done for perfecting the pleasant fruit of the Rod, is about our Hearts, upon whom the strokes are laid. Now being stir'd up and excited by the scourge, to this exercise, the Heart-work will be taken up in these particulars, Heart-weighing of the Rod, Heart-breaking under it, and Heart-bending to it; by these the chastening is furthered to its end.

1. It will be our duty to lay to heart the affliction inflicted on us; in other termes if you will, to consider and cast in our thoughts the evill incumbent, what it is, whence it comes, by what provoked, to what intended, this is that heart-weighing mentioned. It is the Prea­chers rule of wisedome, Eccles. 7.14. In the day of adversitie consider. Now, if ever, it concerns men that have hearts to use them. Silly Doves, and heart­lesse Ephraims, Hos. 7.11. must pine away and perish in their troubles, they have not hearts to bethink themselves, nor to work good out of their e­vils: but men of hearts must doe more wisely, if they resolve to be gainers by the rod. A solid consideration of the Nature, Authour, Motive and End of chastening, becomes that soule, who would be afflicted for his profit. Hag. 1.5. The Lord himself presseth this on some, Con­sider your wayes, when he pleads against them with his scourges, that is, Set your hearts on your wayes, bethink your selves what you have done to pull these burdens on you, and what must bee done for re­movall of them. Isai. 42.25. Ier. 12.11. Ier. 8.6. And no lesse doth he complain of others, that they lay nothing of his judgements to heart, nor so much as once do say, What have I done? He that seeth the mystery of the rod, and under­stands the deeps of God in it, is in a way to reach the sweetnesse of it, but of the foolish inconsiderate heart, that either sottishly neglects, or rashly runs over the study of affliction, there is as little hope it should be holy, as that it can be wise; skill in the mystery of the rod, as well as of the word, is requisite for holinesse. This heart-work then is needfull, to think, and think, and study throughly this work of chastening.

2. It must be no lesse our exercise to plough or break up our hearts, [Page 40]with Gods chastening plow-share, if we hope for that good fruit to grow upon them. Thistles and weeds are the best return that fallow grounds make to the blessings of heaven, untill the plow turn it up, and fit for the seeds, and future bearing: no better can the heart of man yeeld in spirituals, untill God plow and fit it for his hand. This though the mighty Spirit of the Lord can onely doe, yet such instruments as Word and Rod, he useth to dig through our flesh, and calls no lesse for our concurrence with him in the work. Jer [...]m 4 3. Hos. 10.12. Thus saith the Lord, Breake up your fallow ground. It must be then our exercise as well as his hand-work; this is nothing else but heart-renting, heart-afflicting, and heart-humbling; such a one is a sweet soile for holi­nesse, and a desired rest by God, to come and dwell there, and fill it with himselfe. Requisite is this heart-breaking exercise.

3. It is work also heart-bending to the scope of Gods rod, if we would prosper; our hearts are not fully suted to the intended profit of chastisement by thinking, and by breaking, somthing else must be done to reach the mark: Inconsistencies with holinesse must be removed, and disposition and resignation of the heart unto it, must be setled, stones must be pickt out, and weeds pluckt up, and ground manur'd and fitted for the seed, where we expect a full crop. Rebellious risings are these stones, carefull, lustfull thoughts and affections about the creature are these weeds, our hearts them­selves unapt soile to nourish the seed of righteousnesse, all must be pickt, and pluckt, and cleansed, that we may see the holy fruit a­bound. Circumcising and washing hearts so oft enjoyned, Jer. 4.4.14. have the force of this duty in them; our hearts gain not on God, till God bath gained on them; when once our hard is softned, and our stiffe made stoope and yeelding, that our hearts lay down gainsaying, and are at the beck of rod, to goe and doe its pleasure, answering to God, Lord, what wilt thou have us doe? then come the showres of grace, then righteousnesse raineth downe, then peace abounds, and the dry rod gives forth its pleasant blossome, and pretious fruit. This heart-work then must needs fore-goe the crop.

3. The last peece of our exercise concernes that God who is Fa­ther of his chastened, Lord and commander of the rod, to use it at his pleasure, to burn it when he will: our work will be to eye God in all our afflictions, as the soveraigne that appoints them, that we may doe him honour, Mic. 6.9. if we look to share in holinesse with him. It is Micahs expression upon Gods cry in his rod, The man of wise­dome shall see thy name, that is, eye and take notice of Gods known [Page 41]and famous Majesty, and perceive he hath to doe with God in this matter. I confesse there are other readings of this pas­sage; that of the Vulgar is wide from the letter, Salvation shall be to them that feare thy name, Lorin. in text. though the Jesuiticall glosse seekes to maintain it for good. There is another reading which the Learned have, and our Translators expresse in their variations, Thy Name shall see that which indeed is, making it an Apostrophe to God, Junius. and intimating the reason of his cry unto the Citie, viz. his overseeing eye beholding what was there in being; this cannot be denied to be very congruous to the letter; yet by severall learned in the originall, is the first reading only used, as is expressed. Ar. Mont. Va­tal. The difference ariseth from one word, which signifieth either substance, essence, and truth of being, or else wisedome, [...] vertue of any thing, and the Law it selfe, for the stable and setled being of these; the word in short signifieth any thing that is solid and substantiall; there­fore translated to expresse wisdome, so that we must read then, Wisedome shall see thy Name, but not unfitly translated here, The man of wisedome, that is, the solid substantiall wise man will eye the noted Majesty of God, when in the rod he crieth to him: but this looking to him is for a further work, to honour that Name, that seeth and hath found him out with his rod. It is a full expression by another Prophet, Isai. 24.15. Glorifie ye the Lord in the fires, even the name of the Lord God of Israel in the Isles of the sea, that is, in the hottest fierie trials, and in the remotest parts of your solitude, or exile misery, glorifie the name of the Lord. His glorie is deare to him at all times, he will not give it to another; and because it's stolen, or limited, or spoi­led by creatures, therefore by fierie tortures comes he to re­quire it. Now then, if ever, give glory unto God, unlesse yee would that he should glorifie himselfe upon you in smiting to desolation.

How must we then glorifie God in our afflictions? Quest. Answ.

In generall, to glorifie God, or give glory to him, cannot be by adding any thing to him, but by acknowledging and manifesting the fundamentall glory that is in him. Glorificare est clarificare. Augustin. Now the glory of God, is his excellencie, wherein hee out-reacheth, or over-commeth all created being; as his excellencie of Power, [Page 42]excellencie of wisedome, excellencie of holinesse, of majestie, of justice, and of goodnesse, is that which is unparallel'd, that cannot be matcht, and therefore truly glory: were this given unto God, that is, manifested to the world to be in him by his people, in their sutable demeanour to such a glory by their words, duties, wayes, and conversations, while it is peace, our feet might be kept from stumbling upon the dark mountaines. But when creatures deny this, Ier. 13.16. how just is it for that glorious majestie to require it by his rod? and now it must be yeelded, or we yeeld our selves to perdition. His glory he will have, and we must thus ascribe it.

1. By abasing, abhorring, and nullifying our selves as un­worthy to be, who have lifted up a word or thought against such a glory. Impudent pride of heart is in creatures, while they set their sin above God, which they doe, when they obey it in the lusts of it; obedience is a debt to glory, and is there glory in sinne, poore man, that thou shouldest obey it? or is there none in God, that thou deniest it him? Is shame become glory, and glory shame? Thy sin thy God, and thy God ba­ser in thy thoughts then sin? O abhorre thy selfe in dust and ashes, Iob 42.5.6. that God may yet be glorified in thee. Job was never right untill he came to this passe, I have heard thee by the hearing of the eare, but now mine eye seeth thee; wherefore I abhorre my selfe, and repent in dust and ashes. Goe we must as low, and let God be exalted in our abasement.

2. By justifying God in all the wayes of his judgements, and proceedings against his creatures; Lam. 3.39. if man suffer for his sin, as who doth not? why doth living man complaine? Yet see what sots sin makes us, to provoke the Lord to jealousie, and then quarrell with him for being angry, & so spoile him twice of his glory: Learn, learn, poore soule, of Jeremy, though his span-long thoughts could not reach Gods exquisite procee­dings in his judgements, yet this he laies down as undeniable, Righteous art thou, O Lord, when I plead with thee. Ier. 12.1. Or learn of David, Against thee, thee onely have I sinned, &c. that thou mightst be justified when thou speakest, Psal. 51.4. and bee clear when thou judgest. Say thou also, I have sinned, thou Lord, hast all the wrong, I have rob'd thee of thy glory, for this am I scourged, [Page 43]and it is righteous: yet this is mercy, my just recompense is Hell; Thus should chastised sinners glorifie their God.

3. By a sutable demeanour toward the glory of Gods being, especially now under the rod: deepest trembling to highest Majestie, greatest feare to Supreme Holinesse, fullest obedience to greatest Power, strongest faith to glorious Truth, and lar­gest love to Excelling goodnesse are equall matches, if man bee judge; All wee are are and have, and can, is but his debt, who gave all this, and is more then all to our poore Soule. Deut. 6.5. No lesse can such a glory crave than all the heart, and all the Soule, and all the mind, and all the might; and yet our all too little for the least of him. Manasseh began to study this at last, when shame was fallen on him, to honour God, it is best at first: Aime at this, strive for this, Gods glory is our truest gaine.

4. By going to this onely living fountaine, and drawing from him the blessing of the rod; He that praieth, as well as he that praiseth, honoureth him, and declares him to bee the Ab­solute and alsufficient Author of all good. It is neither rod nor word that of themselves can make us fruitfull in holinesse, hee onely blesseth, and the fruit appeares. It is his owne word, J am the Lord thy God that teacheth thee to profit. Isa. 48.17. Our profit in­deede in righteousnesse and peace is the appointed end of cha­stening, but alasse the rod it selfe cannot give this, no strokes can beate grace into a soule, divine light and life and wisedome and power onely can effect this, to stamp holinesse to the Lord upon any soule; The praise then is not to the rod, but to the Lord; This must bee acknowledged by the soule that would be blessed in suffering, therefore must the Lord bee inquired of by him for all this good; This praying worke also blazons the glory of the Lord, and speeds a blessing on the rod, to make it of a sanctifying nature and vertue in us; This is our exercise, and thus the saints have constantly done and prospered. Sum we up now the whole worke to take it at one view, The indi­spensable condition of the Saints receiving the full fruit of af­fliction is their activity, and stirring exercise under the scourge; worke they must about the rod in hearing, bearing, and obey­ing the voyce of it; stirre they must about their hearts, in pres­sing, [Page 44]breaking, bending them to the will of the chastiser; Ex­ercise they must to Godward in giving him his glory, by selfe abhorring, by justifying his scourge, by a worthy demeanour to him & by a faithful seeking of the blessed fruit of chastening from him; to all this they must buckle strongly, as wrastlers, la­bour in their shirts, as Artists, at it every day, and as Racers run till they reach the marke: this labour shall not be in vaine, the full crop is intail'd upon it, and inseparably follows it, in its appointed season; Afterward the sweet fruit abounds: but how long after? that we shall see in the ensuing search of the season.

SECT. IIII. The Season of the fruit stated.

3. ALL the helpe the text gives us to find out this season is in that one large expression, Afterward, which yet con­sidered with the rest leaves us not unsatisfied. [...]. It hath beene no­ted of the fruit fore-mentioned, that compleatly taken and in its compasse it is Grace and Glory, all the effects of Gods fa­vour here begun, and the perfection of it in heaven; for all this is life truly, and life is the fruit of righteousnesse: According­ly this afterward may be of grace, & that is more neere at hand, or else of glory, and that hath its stated time, the instant of our translation. But yet to give you a stricter account of this time-specifying expression, it is evident that it points at a future sea­son for gaine, contradistinct unto that present of the paine of chastening, and in this future notation three things are carried that concerne this fruit, The Order, Speede, and Duration of it.

1. In this afterward is carried the order of this fruits appea­rance, it succeedes, not foregoes, it is after, not before the paine and Christian exercise under it: folly would brand that hus­bandman, who expects his crop, before he till, or winter bee over; and madnesse in that Christian who lookes for peace, before his exercise performed and rod removed: It was the method God keepes with his owne Sonne (not in way of cha­stening, unlesse the chastisement of our peace) he must first suf­fer, [Page 45]and therein manage his suffering well, and then enter into his glory; the same order is to his members, Isa 53.5. Luk. 24.26. first griefe and exercise under the rod, then after fruit of righteousnesse and peace.

2. In this afterward is intended speede, that is, soone after, or immediatly after labour this fruit is return'd; The travelling womans paine after labouring through some throwes, brings forth the child anon; it is at the very heeles of her travaile: (un­lesse it be a crosse birth, whereof no feare in present case) so soone comes fruit of grace and peace upon the Christians tra­vaile under the rod; atleast the beginnings or first fruit, though not the full expected harvest. Isa. 66.7.8. It is a sweet propheticall note, a­bout the miraculous and fruitful return of the Iewes to Christ, after their long rejection and many paines, when they beginne to exercise and labour under the rod and word indeede, As soone as Zion travelled, she brought forth her children, Nay if that be not soone enough after, take a neerer expression, Before shee travelled she brought forth, before her paine came, she was delivered of a man child: Then shee neede not stay to labour: but under­stand it rightly, it is an expression, that noteth speede in fruit-bearing, yet not excluding paine in the due labour of the Church; but a rhetoricall phrase it is to set forth the swiftnes of the flocking of the Iews to Christ, as afterwards, Shall a nation be borne at once? Hyperbole. This was never seene, but such an income shal there be of these unto the Lord much like to this; As if to expresse the quicke deliverance of a woman in her paines, wee say, shee had her child, before she cryed; joy came so speedily after, as if it had beene before. I shall close this with an eye to the present matter, the harder labour under the rod, the speedier returne of the desired fruit.

3. In this afterward there is duration noted, it is a long after­ward, when once its come, alwaies afterward doth this fruit a­bide with the exercised soule; It is like that in the Psalmist, Thou shalt guide me with thy counsaile, Psal. 73.24. and afterward receive me to glory, that is, for ever after never to leave glory againe; no After shall follow this to cut it off, but this fruit shall bee from generation to generation; eternity is long enough, and that of joy, to recompence a present, an instant of griefe: ye have [Page 46]the burthen of this note of time, it tells when, how soone, how long this blessed fruit of chastening may be expected. But how doth the rod bring forth? This will be satisfied in the last in­quiting of the manner.

SECT V. The manner of this fruit-bearing.

4. ALL that toucheth upon this in the text, [...]. is in these, it yeeldeth, that is, the chastening yeeldeth this fruit, or giveth it out from it selfe: What, doth the dry rod or smart upon the flesh, carry in it such spirituall effects as righteous­nesse, &c. or else how can it give them forth? It is firmly as­serted in the text, Chastening yeelds this fruit, which that wee may take aright, two things are to bee remembred concerning chastening. 1 The materiall part of it, which is nothing but the smart. 2 The formall part, and that is the spirit of the rod, or the spirituall energie, which it receiveth from that Hand of power, holinesse, and grace that useth it toward the children of his bosome; when therfore we speake of chastening it is meant the Result of both these, not smart abstracted, nor spirit ab­stracted, but both united in this chastening and of this it is tru­ly said, It yeeldeth the peaceable fruit of righteousnesse; and in the particulars following I shall shew you how. 1 Orderly, for as there are many ingredients in this chastening, Smart, and Love, and Spirit; It is Spirit that is active, working this good unto the creature, for Spirit must be in the cause, if Spi­rit bee the effect: Now this mighty spirit workes through smart, and through love to bring forth this fruit, yet in this method, observing these steps. 1 Through the paine and griefe upon the flesh, as by its instrument it works priva­tively to take away stubbornnesse and indisposition unto righ­teousnesse; true, smart it selfe doth rather anger, but spirit and smart will make men yeeld. This chastening knocks downe rebellion, weakens corruption, takes away gainesaying to the will of God; for there is the spirit that overpowers, and the smart that in bitters sinne unto the flesh, so that it becomes wil­ling to leave the dug though its delight, when nothing but [Page 47]wormwood is tasted in it. This spirituall effect of chastening, lieth in that promise, Esa. 27.9. By this shall the iniquity of Jacob be pur­ged, and this is all the fruit to take away his sinne. Spirit in paine doth this first. 2. Positively, by love and smart it drawes to God, and formes the fruits of love and purpose of the rod up­on the heart. Now that love of the Father that doth chastise, carries all the effects of grace in it, righteousnesse is but his love, and peace his love, and life his love, that is, the issues of it, and the rod makes way through the flesh to bring these in­to the soule, and the Spirit through both perfects the effect, and leaves Gods image more eminently stampt upon the heart, that more exactly we might subject our selves to the Father of spi­rits and live. Luke 15.17. Ier. 31.18. Psal. 119.67. By this the prodigall was brought to himselfe, and Ephraim tamed and turned, and David establisht and per­fected in the way of God. Thus then conceive the way of this increase; the Spirit by his power strikes out this bloom and fruit▪ through the dry rod; that is but the stalke, yet such a stalk there must be, the Spirit is the seminall vertue that gives forth the fruit; and in this order, by the smart awing, hum­bling purging an untoward flesh, and by love adjoyned draw­ing and conforming the soule to God, so making righteous­nesse and peace to abound.

2. Freely doth this rod thus give the fruit; the very word imports it, yeelding it from it selfe: No green tree yeelds its fruit more naturally, none so freely as this: For Grace is in it, which every way is free, and works most freely toward the creature. Nothing more free then gift, and that gift the freest, which comes onely from and for the Donors selfe. Thus the love of God, through the rod, gives forth this gain: it is not by force, nor charm, that this dry rod is quickned, and made fruitfull, onely by Grace and Promise, because the chastising father saith, Hosea 5.15. I will afflict, and they shall seek me early. It is not for thy exercise, but to thy exercise, that the Lord commands his rod to yeeld this blessed fruit.

3. Certainly shall this fruit be rendred from the Rod, to the exercised soule: It is not doubtfully delivered, it may yeeld, or it may not, but peremptorily affirmed, it doth yeeld. If the power, promise, or truth of the Father [Page 48]of spirits, can give certainty enough, all is put to it to assure this fruit. He that workes, and none can let it, hath thus spo­ken, Isai. 48.11. For mine owne sake, even for mine owne sake, will I doe it. What will he doe? Even refine his people, and make them choice ones in the Furnace of Afflictions, righteous and glorious; nay, it stands him upon, otherwise his Name would bee polluted, and his glory lost, in his Churches bar­rennesse under the Rod. From all the premised explications we must take the state of the truth concluded; the sum where­of is this, Gods chastenings, his smarting loving Rods for the afterward yeeld, that is, in their appointed time and manner, give the peaceable fruit of righteousnesse, both grace and blisse to them that are duly exercised by them. Yee see the gain of the Rod discovered.

SECT. VI. The demonstration of this Truth.

ADde we to these the Certainty and Necessitie of this truth, then faith may freely feed and get strength from it: Each particular indeed hath its light in opening enough to convince of all being put together; yet to leave no doubt, the intire truth shall be demonstrated in its certainty, that it is so, and in its ne­cessity, why it must be.

1. That this is true in the whole proposition, [...]. will be evi­dent from two great Arguments, Gods Revelation, and Mans Experience.

1. God hath spoken it, therfore it is certain. Take we some testimonies; Isai. 26.9. This is divine, When thy judgements are in the earth, the inhabitants of the world will learn righteousnesse. These judge­ments in the earth, are chastenings to Gods portion there, these inhabitants of the world, are not all, but some, and they the people of truths, whose souls are said to desire after Gods Name (for the rest abide wicked) these learn righteousnesse, this is their gain, but how come they by it? Not by idlenesse, but exercise: they must goe to schoole for it, and learn it. This also is his Oracle, Psal. 126.6. He that goeth forth and weepeth, bearing [Page 49]pretious seed, shall doubtlesse come again with rejoycing, bringing his sheaves with him. Here's grieving and going, and working, and sowing in the day of mans affliction; but what return? He that goes forth, shall as surely come to his home, he that sprinkles his way with teares, shall come leaping and rejoy­cing, and he that beares and sowes his seed, sowing to the Spirit, so shall he reap, for every seed he shall bring his hand­full, or for every handfull he shall have a sheafe, aboundance of righteousnesse, peace, and everlasting life.

2. The Saints have found it, and experience is a visible de­monstration, then which nothing surer. Psal. 119.71. It is good for me that I have been afflicted, saith David; and good for me, saith Job, and for me, saith Je [...]my, and for me, saith Daniel, and for us, say Abraham, Isaac, and Jacob; all the Saints, Psal. 23.4. Patriarchs, and Prophets, subscribe to this. And this steels David against distractions, Thy rod comforts me, what needs more witnesse?

2. The necessity why it must be so, depends upon one un­deniable ground, that is, the supreme irresistible ordinance of God, then which nothing can be stronger to convince. The alone decree and ordinance of that great God, whose counsell none can crosse, hath so linked this chastening cause to this effect, and this condition, and this season, that they cannot bee separated. If we allow his Soveraignty in lesser matters, wee may not deny it here, unlesse we ungod him. Ier. 33.20. The same power that hath decreed the Winter stormes, and Summer calm, the cold and the hot, the wet and the dry, the frost and the thaw, to fit the earth that it may yeeld its strength to the labouring man in the time of harvest, and none can alter one link of these, or change his mind; to that Soveraigne might we must grant, that his counsel must stand what ever he determine: In an high­er and more excellent way hath he ordained, that the rod to the labouring & exercised Christian, should hasten and give out the sweet fruit of righteousnesse and peace in the appointed season. His authority is the highest reason. Now that his Name and stamp is upon this truth to own it, and make it his, is visible in every peece of it, as before declared. It is all then his ordi­nance, and thereforeour duty to beleeve, and love, and honour God in obedience thereunto.

SECT. VII. The inference of some truths depending.

HAving thus stated the Apostles Proposition, Ʋse 1. Instruct. it will be profitable for us to gather those pretious truths that fall from it: foure fruitfull lessons I shall teach naturally issuing thence. 1. It being in the scope a correcting assertion, to allay the bitternesse of the former concerning present smart of chastening, and to rectifie misguided thoughts, that from sense might be ready to conclude, nothing but evill in the rod, learn this truth, Note 1. A right & perfect judgment of the state of chaste­ning, cannot be made from present sense, but from future successe. The judgement of faith is better then that of sense in this matter; this seeth nothing but present griefe, therfore judgeth it all evill, but faith perceiveth love & faithfulnes of God in his scourge, & discovers the insuing good of it in the promise, ther­fore determines it good, very good, and nothing better; while Jeremy looks no further then present smart, Jer. 15.10. Job 3.3. Jer. 20.24. he bewails himself, Woe is me, he takes himselfe as a man undone. So Job, while his sense is judge, curseth the day of his birth, as the other also. Sensuall judgement upon Gods dealings, misguides men to perverse thoughts of Gods rod, and lets loose passion, and whets the tongue against the Almighty; Thus they tumble in the net, and are faster taken, and murmure themselves into greater torture: for God will have the mastery, and whip his own out of sensuall rashnes and complaints. I note this for the profit of Gods own in this day of darknesse; sense never deals well with Gods word, nor with his rod; lay that aside, rectifie your thoughts of the present troubles on the Church by belee­ving; let faith looke through the providence which now cha­stiseth us, it will discover the after part of it to be very good, so full of glory to Gods people that they would not avoid the smart, to lose the gaine. Ease and deliverance in this case, would be spurn'd away by a beleeving soul. It was Israels sin to live by sense, to murmure in straits, to be barren in mercies. Unhappy sense, unhappy men that live by it! Sense makes Murmurers, Beggers and Apostates from God in time of [Page 51]trouble; but faith makes Martyrs, gainers, and fruitfull, prais­full admirers of God in fiery tryalls: beleeve throughly, and then judge aright of Gods chastening providence.

2. Looke we upon the linking, of rod, of exercise & of fruit; all this gaine is given in to exercise, this exercise is daily la­bour, this labour must be under the rod, this note is worth the taking; The more exercise under affliction, the greater fruit to Gods people; the longest labour under the rod hath the largest income of peace and righteousnesse. Note 2. The more paines, the greater gaines in the trade. If there be a rich veine of metall in a mine, the longest, the hardest labour brings the greatest and the richest profit.

Now there is abundance of heavenly good hid in Gods cha­stening, as much as his love can compasse, and all this to bee wrought out by exercise, therefore the longest travell will bring the largest fruit: Yet not the longest continuance of the scourge absolutely gives this advantage, but the longest that can stand with the Christians exercise; for there is an appointed time for the kindly working of every affliction, and excesse in it may cut off a mans hands and barre from exercise, kill and not quicken to the work: As there is a stated time for the seede to lye under ground, & if excessively it be kept under, it dies for ever and cannot get up to fruit, but within the set season the longer it lies, the root is deeper, and the fruit greater. There is a time also that the refiner sets for the golds triall, in the fur­nace, and within these limits the longer it continues, the purer it comes forth, but in outlying these, it loseth it selfe as well as drosse: So in our present case, the time of the rod is measu­red for doing good, while Christian spirits are spur'd to work, and quickned to labour by it, within these bounds the most continued labour brings forth the greatest crop; but beyond this stint the rod breakes and kills: These bounds of time our refiner the Lord himselfe onely knowes; but this we may build on, if it should be all the daies of the standing of our Taberna­cle, & all those daies we stoutly exercise under our afflictions, as our strength is not over-wrought, so our returne of fruit will be exceeding great. These suggestions will evince it. 1 Gods inlarged thoughts of tendernesse and respect to the long suffe­rings [Page 52]of his people, to have them relieved and eased; Note one instance to his deare Ierusalem, Isa. 40.12. Comfort ye, comfort ye my people, saith the Lord, &c. for she hath received at the Lords hand double for all her sinnes. How double? Neither she nor any creature can pay a single debt to God; bat yet the Lord so indulgeth the long travailing soule, that he accounts every lash two, and pro­vides treble comfort; Its not enough to comfort her once, but againe comfort her, nay and againe speake comfortably to Ie­rusalem: sure there is nothing lost in the longest sufferings, if God so account of his peoples paines.

2. Isa. 61.7. Gods inlarged hand for returne to the hard and long tra­veiles of his children; Heare his proportion, For your shame you shall have double; for confusion they shall rejoyce in their portion; therefore in their land they shall possesse the double; Everlasting joy shall be unto them. In this reading, we have good gaines, two for one, in joy for suffering, in honour for reproach; No cause then of repenting bargaine in this paines. But if wee take ano­ther as may be fit; For your double shame and confusion, they shall praise their portion; (it is usuall thus to change the per­son) as if he had said, ye shall be no loosers by your multiply­ed afflictions, for your double shame, ye shall have a worthy portion, your selves, and all that see it, shall commend it; or if this may bee thought two little, eternitie hath enough in its compasse to satisfie you, everlasting joy shall bee upon you. Make not hast then, brethren, from under the rod, but labour in the fires, your worke shall be well rewarded, and long tra­vailes crown'd with everlasting peace.

3. Note 3. Remembring that this exercise is such stiffe, frequent, con­stant labour, age and growth must needs be requisite to this; a­nother usefull note will issue hence: The right managing of af­flictions to the full purchase of the sweet fruit intailed, is a manly worke, Heb. 5.13.14. and beseeming a growne Christian. Exercise truly stated is the character of distinction which the Spirit makes between men and babes in Christ. It is true, as in meates there is diffe­rence, milke for babes, strong meate for men, yet both eates and digest though not the same; So in workes there is variety, slighter for Children, harder for men; yet both are doing: so [Page 53]in rods also, there is distinction, twigs for children, but cud­gells and whips for them of stronger growth, yet both suffer; God hath so fitted correction as well as foode and worke for severall ages in his Kingdome; but so to indure affliction, and manage it to the greatest advantage as may bee attained, to bring in the abundance of peace and righteousnesse, this will exercise the strongest Christians: lesse strength may gaine a little fruit, but greater must be had and used to bring in plenty: grown knowledge in the waies of God, grown faith, growne patience, growne experience, and grown strength in grace are needefull to a through exercise and a well managing of afflicti­ons for the greatest advantage. Mat. 9.16. The wisedome of the Father would not put weake disciples upon the strong service of fa­sting while they were as old garments ready to teare upon eve­ry little stresse; Luk. 24.49. nor would hee have them venture on the hard conflicts with the world, nor on the bitternesse of suffering un­till they were indued with power from above. How sweet is the proportion betweene abilities and worke which God hath setled? Medications hence arise suting all ages: Art thou strong to beare afflictions? pity and tender the weake, that sink downe under burthens, take them in thine Armes and beare for them. Art thou weake in suffering? Infirmity must shame thee, it is thine owne fault to obstruct thy growth; yet Gods pity may revive thee, hee will not for all this overcharge thy life: And now up and be growing, blessings are promised from heaven, and meanes afforded on earth; O heighten thy mind to great gaines, therefore to much paines and high abilities: This marke I drive at onely in giving this note; not to dash the babes because the worke is manly, but to put them upon growth, that they may be men and worke strongly, so beare the yoake, and weare the crowne.

4. Note 4. Considering this pretious fruit inseparably intail'd upon this kind of affliction, take this note of discrimination between rods. It is judgement not chastening that leaves a man fruitlesse, or void of righteousnesse. No clearer signe of a man plagued in vengeance & under the curse, that to grow worse, or of a man under grace, and chastened in love, than to grow better under [Page 54]the rod: Saul and David are a paire of instances fit to exem­plifie both parts; 1 Sam. 28.7. 1 Sam. 30.6. he the worse, this the better by all afflictions, hee running to the devill, and this to God in time of trouble; therefore he judged in wrath, and this chastis'd in love. Iudge all the variety of scourges in the world by this evidence, such as the fruit is, such is the tree; the rod of vengeance if it harden and make worse, of chastening if it correct and make the soule better. I doe but hold this out to the world, as a black note of perdition, to Pharaohs, and to Ahabs, anvill-soules, that grow harder by every stroake from God: but as an Item unto Chri­stians for speciall care in this matter for improvement of the rod, to gratious fruit: oh let not a crosse, a losse, a sicknesse, a griefe passe over you, but see some fruit of righteousnesse pro­ceeding from it; such profit in holinesse by the rod will prove you sonnes and not bastards: Make this good, that ye bee not disinherited.

SECT. VIII. Conviction of sinne to many.

IT will not be amisse in the next place to glance a little light to sinners from this truth, Vse 2. that if they will open their eyes they may see their sinne and miserie to escape them.

1. If exercise under the rod be Gods ordinance upon his peo­ple, for gathering fruit, then idlenesse in affliction must needs be a sinne; and such a one as will bring utter beggery and un­doing upon the soule at last, while it opens a way to the scourge to weare & wast, and impoverish the creature & makes no resistance, nor suffers the man to make any shift for turning away the bitternesse of the evill. God himselfe sets a marke up­on these, and lifts a cry against them, that in the time of his shaking the rod, and scourging his creatures, are profess'd idlers, neither study the rod, nor understand its voice, nor search hearts, nor looke unto God; nay not so much as say within themselves, What have I done? Absolutely stupefied are these, Isa. 32. [...]21. or willingly bent with Issachar to lye under every bur­den, and take no notice. Heare how God calles them, women [Page 55]at ease, Isa [...]. 56.10. Amos 6.1. carelesse daughters, sleepy dogges, neither shall they goe without their doome, feare, astonishment, and woes un­utterable, shall awake them, and make them howle for ever. I confesse it may be an infirmitie upon Gods owne, for a mo­ment; but it will be their shame and sorrow at their awake­ning. It was much that Pagans should bestirre themselves in a storme more then Jonah, and bee his remembrancers to raise him from his sleep, that he might call upon his God; yet so then it was, but it cost him deare for it afterward, when he is imprisoned in the belly of hell, hee was taught through­ly never to sleep out an affliction againe. Sluggishnesse may fall upon the Saints, but it is their burden, and abides not with them. But habituated and accustomed idlenesse, is the provocation, upon which God returnes his heavie displea­sure. I shall commend one word to these for their serious thoughts, a character of themselves, and presage of Gods dea­lings with them, except they repent, Isa [...]. 26.11. Lord, when thy hand is lif­ted up they will not see; they wink, or sleep, here's their chara­cter: but they shall see, and be ashamed, the fire of thin: enemies shall devoure them. This is their doome.

If it be work for God to bee done under chastening, such as may help in holinesse, then counter-working is sinne, when men shall give God blow for blow, and stroke for stroke, they are busie under the rod indeed, but wickedly imployed. Fruits of such exercise are Hardening, Impatiencie, Fret­ting, Fuming against God, more hatred of his wayes, and blaspheming of his Name. Here's worke enough, but all for the Divell, and to bring forth greater ungodlinesse: It was that foolish Womans advice to her afflicted Husband, Iob. 2.9. Curse God and dye; Folly indeed to fight against God, to be scour­ged with Scorpions; and it was that wicked Jehorams pra­ctise, 2 Kings. 6.33. This evill is of the Lord, what should I wait for the Lord any longer? Seeing he is thus angry, as little care we for him, as hee for us. See the proud creature. No more to these but this, God will have the victory, and will certainly out-curse you. Tremble, and returne; if not, the everlasting curse shall get glory over you.

3. If gracious fruit must spring from the rod of chastening, then sinners are all unfruitfull sufferers. No great difficultie to evince this, seeing it is against the command for such returnes, as well as against the helps ministred by the rod, to make men fruitfull. Returne, returne, is Gods call upon every smiting, and no lesse the love, Mal. 3.7. smart, and spirit of the rod given out to them that will make use of them, are sweet helps ingaging to work together with them, to bring forth the fruit of righte­ousnesse. It is sin indeed against grace, as well as against com­mand, to be thus unfruitfull, yet sinners there are of lesse and of greater guilt: the lesse, that riseth of infirmity, is dangerous indeed, but not deadly; to be lamented and abhorred, yet not desperate: such the soule will be ashamed of, and for it con­demne it selfe and repent. This I onely call for here; as for o­ther scruples concerning these soules, I shall answer them a­mong the cases. The greater, which is of strength and habitua­ted obstinacie, is fatall; such is evident by mens content and delight in barrennesse. I have but little to say to these; yet a message heavie enough. As love, and rod, and labour, and fruit, righteousnesse and peace, are inseparably linkt in Gods course of chastening: so wrath, and smart, and curse, are individed from idlenesse and barrennesse in midst of afflictions. The sen­tence is gone out against all barren ones under Word and Rod, cut them downe, why should they cumber the ground? they are curst already, and now fit for nothing, but to be suell for ever­lasting flames to feed upon. Consider the terrors of the Lord, that they may not be to destruction, but correction. Repent, or die.

SECT. IX. Counsell for duty bence concerning us.

IN all this Concatenation of Rod, Fruit, Exercise and Time, there is but one thing that concerns us as duty, wherein, if we fail, all the rest are scattered, and become vain; True it is, Gods hand must temper rod and love, to make a chastening; and he must blesse this chastening to produce kindly fruit, righteousnesse and Peace, and time or season in his power, but his ordinance calls in our exercise, as an indispensable duty, wherein we are to expect this blessed gain, and without which we shall be but as the barren field, and dry heath, neerer to a curse then a blessing, fit for nothing but the fire.

To this noble Christian Exercise then under the Rod, is the work now to perswade men, necessity lyeth on us to be doing, either to escape (otherwise inevitable) destruction, or to gain that sweet and desired fruit intailed on Gods chastening. As for the matter of the duty, not needlesly to repeat, learn it in the premised draught of the work: There is, hearing, bearing, doing-work about the Rod, there is considering, judging, breaking, bowing-work about the heart, and that great businesse of all, giving glory unto God. And in all these, if we exercise aright, our labour must be hard, even in our shirts, and frequent, every day must we be at it, and constant, no giving over untill the fruit come.

But alas, Quest. what flesh and blood can indure thus to labour in the fires? Who can set about that Rod-work, heart-work, God-work, when he is under the lash, and no rest in the bones, nor ease in the flesh?

I shall easily grant, flesh and blood cannot do it; Answ. nothing but judgement is determined upon reprobate flesh, nor any thing ex­pected from it but murmurings, and sinking under the rod; yet from gracious hearts, who only can be the chastened of the Lord, better things are not only hoped, but must be returned. True, because there is flesh in them, lusting against the spirit, they cannot do what they would in this matter: It will be needfull therefore to suggest some helps, to cool the fire, or to steel their flesh against smart or scorchings, that without distractions they may attend on their ap­pointed exercise: these three directions only I shall move.

1 Have a watchfull eye over the stings of the Rod to pluck that out, it cannot torment and vex when the sting is gone; thou maist play with the Aspe, and make sport with the Adder, when their sting and poyson are taken from them, no hurt can they do, nor by torture indispose to work. It is the right method, that Samson took, [Page 50]he first kils the Lyon, Judg. 14.6.9.14. and then the Eater gives meat, and the strong gives forth sweetnesse: Honey and meat, not bitternesse, roaring, and death, are the fruits of a slain Lyon; so ease and quickning, not tor­ture and astonishment are the issues of the Rod without a sting; the affliction is as good as dead for hurting, when the sting is out.

But what is then this sting of the Rod? Quest. and how to be taken out?

Surely it is no other, Answ. but that which is the sting of death, that makes every evill of punishment an evill indeed, and that is Sinne: could a man lie in the fires without sin, the scorching flames should not disease him, as to put him beside his work in glorifying God; sing and rejoyce may Gods servants in the stocks, when sin doth not make the stocks to pinch, nor the iron to strike anguish into the soule. Now the main strength this sting hath to strike and hurt, and torment, 1 Cor. 15.56. is from the Law; it is expresly so averred, the strength of sin is the Law; The Law? doth that strengthen sin? yea, but not sinfully; not by adding any thing of the same kinde, to make it more sin, but by aggravating the sinfulnesse of it, to make it more pain and terror: Thus the Law strengthens sin to vex the soule in these severall wayes. 1. By making it sin; for without the Law, wher­of it is a breach, sin were not; where there is no Law, there can be no transgression, at least none to be imputed: but now the Law be­ing given, Rom. 5.13. and that in absolute holinesse, rectitude and goodnesse, it makes every transgression absolutely vile, corrupt and sinfull; yea, sinfulnesse in the abstract, the spirit, the heart, the hell of sin; it can be no lesse, being extremely opposite to the very heart and spirit, and heaven of holinesse in the Law, and this must make the scourge strike like a Scorpion to torturing and astonishment: how terrible is it, meerly to suffer as evill doers with sin upon us?

2. Rom. 7.7, 8, 9, 10. The Law strengthens sin to vex, by making known the sinful­nesse of it to the conscience: I had not known sin, saith the Apostle, but by the Law; and again, by the Law is the knowledge of sin: and such a glance it was the Law gave him, that he was dead with the sight of it, Rom. 3.20. Sin revived, and I died; It is torment for a man to suffer with his guilt cast in his face, written upon his fore-head, and strucken to his heart; no marvell if that soule faint.

3. Gal. 3.10. And yet further the Law strengthens sin to torment a soule in affliction, by discovering the wrath from whence it comes, the curse of God that hath whet and sharpened it, to wound deadly, and that it is but the earnest of seventie times seven plagues more to come upon it for sin: Now dreadfull is this condition. Alas, what soul [Page 51]can labour for good under the frownes and wrath of God, or give him glory, when the effects of his furic drive them like a whirle-winde? Surely none; care then must be, that this sting and strength of the Rod be destroyed, if ever a soule be fitted for that great exercise under Gods chastening. Again, there is besides this another life, and strength of sin in the flesh, where it lives natu­rally: As a man is said to be living in or by the Law, when it acquits him, and condemnes him not to take away his life, yet he is naturally alive also, by the principles of life within him; so sin is alive by the Law, when it is made strong thereby to condemne and kill the man; yet it's naturall, rooted life, whence all the motions and stir­rings come, are in the flesh; Rom. 7.23, 24 of which no lesse is the Apostles com­plaint, in bemoaning that Law that wars in his members, and coun­ting himself a wretched man, untill he be freed from that body, wherein raigne only sin and death. Now this double strength of sin must be spoyled to kill the sin, and the sting must be pulled out to give the soule ease to labour in the midst of the fires.

But how then may this be done? Quest.

The great charmer of this Serpents sting, is Christ, Answ. 1 Cor. 15.57. it is so acknow­ledged in that doxologie, Thanks be to God, who hath given us victo­ry through our Lord Jesus Christ. Yet this victory over the sting of afflictions and death, is gained from some speciall piece of Christ, and that his death, the only powerfull Antidote against sin, to take away all the life and strength of it; effectuall for justification, and so to kill sin in the Law; and no lesse for mortification, and so to kill sin in the flesh; This is Gospel doctrine in plain assertions, Rom. 9.5. Hebr. 9.14. Wee are justified by his blood, and again, The blood of Christ shall purge our consciences from dead works; which is nothing else, but his death, and the vertue of it both wayes asserted.

The true vertue of this remedy against this sting and it's strength, and the right application of it, are two things needfull to be known by them, who desire to finde this help by it in the day of their afflicti­on, to be so quieted, as then to sit close to their appointed exercise.

1. The death of Christ hath a force predominant over the Law, to take away all the strength it gives to sin, that it can no longer ac­cuse nor make guilty, nor terrifie the conscience, nor lay on the tor­menting curse, which shakes the soule out of all abilities of perfor­ming duty to God: this power is seen in these effects. 1. In that it is the full payment of mans debt to the law, beyond which nothing more could be desired for satisfaction, which the second Adam that [Page 50] [...] [Page 51] [...] [Page 52]heavenly one hath paid for all his seed; hence is the mouth of Law stopt from laying any thing to their charge; for the Law being just, can demand nothing but that which is right and due, all that is here discharged. 2. In that it purchaseth forgivenesse, or the gift of righ­teousnesse from the Law-giver to his seed, so that now sin is no sin, debts are no debts, all hand-writings being cancell'd by this pur­chased pardon, neither is the Law in this respect a Law, or in force to burthen the soule with feares, and drive it from it's work.

2. The same death of Christ hath an over-ruling power, quelling the motions, weakning the strength, and wasting the life of sin in the flesh; for from thence is the heart of man no lesse indisposed to du­ty, than from the Law; sin by the Law frights a man from his work by scaring feares, but in the flesh by a direct opposition to the Will of God, warring against all light and power that should help one to this exercise; it doth so hinder, put back, and thrust off from the work, that a man cannot set to it, unlesse the force be quelled; now admirably efficacious for this, is the death of Christ; To give a right understanding of this, how the death of Christ wounds, and weakens and kils sin in our flesh, is a work of great skill, such a Mysterie, that I almost despair of a fit, and compleat expression to make it plain and easie for every minde to conceive; yet, because it is a thing so profitable, and so desirable by Christians, to be acquainted with that one only way of baining, of killing their corruptions, trusting on the guidance of the Spirit of truth, I shall indeavour to give some help for this. To present therefore this singular way of sins morti­fying by Christs death, conceiveable to a believer, I shall labour in these propositions, to set down the state of it.

1. As the fundamentall ground for framing our thoughts aright about the precedent Mysterie, we must lay this truth, That the Lord Christ in this, as in all other instances of giving out, and communi­cating grace, is to be considered as the second Adam: Thus is he set forth as the Truth, Rom. 5.14. or Auti [...]ype of the first Adam, who should have conveyed life, but indeed gave out nothing but death to his poore seed; 1 Cor. 15.45.47. and so is he expresly stiled, the last Adam, and the second man, with his characterising excellencies, to specifie him to the Church: Now the true significa [...]e of this notion, first or second Adam, is a Man by way of eminency, in some notable and speciall respect, a Root-man, one made as a Fountain of Nature to convey it with it's advan­tages or disadvantages to the derived seed, such was the first man made after Gods Image, which had he kept, he should have propa­gated [Page 53]to his succeeding issue, but having given it to the spoil, nought else could he derive to his Posterity, but the miserable effects of his own wilfull ruine, sin and shame; so he begat a Son in his own likenesse; Gen. 5.3. and such like must be all the generations of men that arise from him. Rom. 5.12. It is the plain assertion of Gods spirit in this matter: By one man sin entred into the world, and death by sin, yea, and death passed upon all men, for that all have sinned. That one being the fountain of humane nature, and having in the fountain corrupted it by sin, could not con­vey this nature any further, but with the deadly attendants of it, guilt imputed, enmity against God, and an universall depravation insued upon, with those bitter consequents of death and hell, fol­lowing after it. This is the line of our misery, which God [...] spirit hath drawne; It is not my purpose to stay upon the proud cavils which flesh and blood make against this, that charge God foolishly for so ordering, and curse such parents for their natures thus deri­ved: I shall only suggest this thought to such a Disputer. Hadst thou been the first Root-man, to have raised mans seed, that nature which was so treacherous in him, would have been no better in thee, and thou wouldst have transgressed even as hee in the very same particular; Let not pride vain man, deceive thee, humbly seek by the second Adam to be healed, and be not foolish to deny or cover the wound, which otherwise will prove incurable by self-conceit, and confidence. My digression shall be no longer; The reason of mentioning the first Adam here was for the sake of the second, that as it may appeare not only possible but reasonable, the way of con­veyance of sin and death from him upon his seed, so no lesse the probability of receiving sins death, and deaths plague from the se­cond Adam may be apparent. For suppose this man also, as wee must, to be a Root-man, a fountain of Nature [...]um [...]ne, spirituall, heavenl [...] to give out to his seed, no more difficulty can there be of conceiving the way of communicating what is communicable from him to his seed, than of the first to his; nay more easie to be con­vine do [...] influence coming from the second, if we take up but these additions; This is the quickning-spirit man, that by spirit can migh­tily work upon his members, to conforme them to himself, and every piece of himself, death, resurrection, &c. This is the Lord-man, that hath all dominion and soveraignty committed to him by God to work what hee will to work upon his own for the per­fecting of his Kingdome; yea, this is the heavenly-man set against and above the sin and corruption of creatures, to destroy them in his [Page 54]seed, Sermon, Em­balming of dead Saints. (of which I more largely dealt elsewhere): All which con­sidered facilitates the way of our conceiving ver [...]ue flowing from Christ to his.

2. This truth is next to be suggested, As Christ in whole and in­tirely considered carryeth in himself the compleat work of our sal­vation, to give out unto his seed; so the severall states and conditions of Christ have some speciall and proper pieces of that salvation de­pending on them, Rom. 6.5. Col. 3.1. Joh 14.19. as death of sin upon his death, resurrection to grace upon his resurrection, and life of God on us upon his life; these ne­cessary dependances of our graces on his severall works, the Scrip­tures fully declare, which revelation may help on to conceive the speciall vertue of the death of Christ in the present case.

3. More neerly to the point in hand, this is a main truth, The death of Christ, as it was intended of God, so indeed it carryeth in it a direct contrariety to all that withstands his seed in the way of their salvation, and not only that it weakens, but a soveraign contrariety, able to quell and over-power every thing that opposeth the salva­tion of his people; These opposites are sin in the first place by the guilt and poyson of it, then the Law with it's dreadfull curse, wher­unto are joyned the Devill that hath the power of death, the bitter­nes of death it self, and the terrors of hel, with all the powers of dark­nesse; all these conspire to destroy poore soules, and against all these hath the death of Christ a ver [...]ue opposite and predominant, as hot medicines to overcome cold diseases, and cold to quel the hot, there­fore very reasonable that it should eate out the very heart of sin, the sting of our afflictions. Rom. 6.2, 3. Ephes. 2.16. The frequent oppositions of the death, blood and crosse of Christ, against sin, curse, enmity in flesh toward God, &c. and the victory of that averred over all these adversaries, are evidence without exception, sufficient to conclude this truth.

4. Adde wee this, The death of Christ is not only contrary un­to sin, but in the mysterie hath actually killed and destroyed the en­mity which is in the flesh of his members against him, as well as all other adversaries of our life without us; Col. 2.14, 15. [...]. Hebr. 2.14. The Act past is plainly re­corded, He blotted out the hand-writing, which was contrary to us, (not only that of Ordinances which peculiarly concerned the Jews, but that of his Law that was against every man) and tooke it out of the way, nayling it to his Crosse, and spoyled Principalities and Powers, &c. that is, those of hell, that constantly opposed the salvation of Christs seed; which elsewhere is thus expressed, By death heed'd destroy him that had the power of death, which is the Devill. The world [Page 55]also a grand enemy is crucified to believers by Christs Crosse. Gal. 6.14. Here are blotting out, taking quite out of sight, and nayling to the Crosse for dead law and curse that were against Christs people, to note their utter abolition, so is there a destroying or making void and use­lesse all the power of the Devill to kill, so againe crucifying the world, making it as a thing hang'd out of the way which every one abhorreth, and no lesse by the same death or crosse a killing of all enmity in the creatures against God, not only by pardoning, but by abolishing it in the flesh, insomuch, Rom. 6.2. that the Apostle concludes for himselfe and fellow-believers, an impossibility of their abiding un­der the life of sin, being actually dead to sin by the death of Christ. Now all this, as is said, was done by Christ in the mysterie, and that expression teacheth us, that what-Christ so doth, is done by him as head of his body, and therefore in reference to it, and with influ­ence of all those secret mysticall acts on it: the plain effect of this Mysterie is most fitly and pithily expressed in those termes of con­junction which couple the soules with Christ, as being together within all his works and travells for their salvation: So we reade that his members are crucified together with him, Gal. 2 20. and their old man cru­cified with him, and they again buried with him, and risen with him: So the mysterie is discovered to the Gentiles, Rom. 6.4. Col. 2.12. [...]. that they should be fellow-heirs, and of the same body, and partakers of his promise; all which are expressed by withs, cons, and together, and knitting par­ticles, which can import no lesse, but the sharing of these joyned soules with Christ in all the vertue of those works, sufferings or pri­viledges wherein by God himselfe they are joyned with him: so that if they be planted together with him in his dying, Ephes 3.6. [...]. though they cannot die for sin as he did, yet a likenesse to that death they must have in effect, even a death to sin in themselves; therefore they are joyned with him in that suffering of his, Rom. 6.5. [...]. because they do hold out a sutable effect to that his death, issuing from it in their own flesh; and the same reason is of their conjunction with him in his other works tending to their salvation, sutable effects are wrought in them from all. This is actually done by Christ; as for the time of the actuall manifestation of this sin in his united members, more wil be declared in the application of this vertue of Christ hereafter; but for present some help is given from hence to conceive of the effica­cie and necessity of sins fall by the death of Christ.

5. Yet the difficulty is not cleared, How should crosse, or blood, or death, these dead things, work the fall or death of sin in my [Page 56]flesh and spirit? The last position will come home to this: There is a living spirit purchased, given, and annexed unto all these saving works of Christ, which applies the vertue of his death, sufferings, and resurrection, to produce sutable and due effects upon mans soule: This, this is that active principle that sets Christ death on work to kill sin, that brings men to a fellowship of his sufferings, and makes them conformable to his death. The vast difference between blood and blood, death and death, together with the ground of it, is fully declared by the Apostle in comparing the legall sacrifices with Christs one perfect offering, Heb. 9.9.13, 14. Alas the blood of Buls and Goats could, but at best, sanctifie to the purifying of the flesh, it could never per­fect concerning the conscience, but the blood of Christ purgeth consciences from dead works to serve the living God, which is the same with killing sin within us, and freeing our hearts from the bendage of corrupti­on to that glorious liberty in serving God. But what makes the difference, that so worthlesse, this to excell for purging sin? The same Text will satisfie: It was the blood of him, who through the eter­nall Spirit, offered himselfe without spot or fault to God; wherein these excellencies are observable. 1. It was a pure blood, without any poysonous tincture of sin by participation, therefore a remedy fitted against it, such is no blood of creatures besides, but all, either by inheritance, or participation, defiled. 2. It was a powerfull, spi­rited blood, for that eternall Spirit, by which he offered himselfe, works in it and by it, to purge consciences from Spirituall death of sin, but the other to a weak spiritlesse blood, therefore altogether uselesse for these high effects; No sope nor nitre, no fire nor blood materiall can work out sin, no spirit in these; only that Ful­lers sope, Mal. 3.2. and that Refiners fire, and that Sacrificers blood can purge from sins powerfull pollutions, into which the eternall Spirit gives influence, and whereby it works sins perpetuall destruction. It is not obscure, that our Lord, upon leaving the world, designes his Spirit in his own place, to put his Church in remembrance of what he hath told them, to shew them the things of Christ in the power of them, and to bring home the spirituall energie and force of all his satisfaction, death and resurrection to their soules; how­ever therefore the death of Christ be the plague of sin, when wee come to feel the vertue of this death, we must by the Spirit mortifie the deeds of our flesh, Rom. 8.13. by yeelding to that Spirits effectuall appli­cation of this killing power to our indwelling corruptions. It is observable in those former conjunctions mention'd, We are buried [Page 57]with him, and risen with him (i. e. we have in our selves the inseparable effects of his death and resurrection a death to sin and life above it.) Something els is added for perfecting the effects in us, Col. 2.12. [...]. Even through the faith of the Operation of God; Faith draws on our parts, but Gods powerfull Spirit works upon the other, killing sin by his death, and quickning by his resurrection, & hereby onely becomes his bloud so victorious over sin: So that now from all these considerations put together, Christ acknowledged the Adam, or principle of propaga­tion, his death the special remedy intended against sin, having a sove­raigne contrariety to quell it, & having actually given the deaths­blow to it upon the Crosse, which the Spirit at this day puts in force upon every united member, we may clearly conceive the powerfull vertue of this means against the life of sin in the flesh, and withall not onely a reasonable possibilitie, but an ordained necessitie upon Christs part of giving out its force for the thorough subduing, and utter abolishing sinne in his seed; yet a question is behind, But how should we draw this mortifying virtue from Christ upon our own flesh, so as to feele the effect in the dying of our corruptions? The second part must answer this.

2. It is now needfull having seen the waters at the gate of Beth­lem, and known that soveraigne sin-killing vertue in the death of Christ, to consider the way of getting of it through all difficulties, and of having the actuall experience of it upon our own hearts; and in short, the way that we must take is but one, even that singular way of faith, wherein this saving issue may be expected. Nothing can be clearer than this in the revelation of God, that every vertue is drawne out of Christ by beleeving: It is true, Christs death and bu­riall kills and burieth us to sin in the mystery, as conjoyned with him, but yet this is not done, Col. 2.12. but by the Faith of the operation of God, this actually instates us into all the priviledges of Christ. It is the Apostles profession of himselfe in communion with the head, Gal. 2.20. I am c [...]ucified with Christ: Neverthelesse I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God. Death and life he confesseth he hath issuing from Christ, and sutable to him, death to the law and sin as well as life to God; but how are these drawne out? Onely by beleeving, for he dyed as we'l as lived by the faith of the Son of God: So that it is questionlesse, That by faith the vertues of Christ are brought into the soule: all the difficulty is of the way and manner how faith should obtaine them from him, whereunto I shall labour to give satisfaction in these fol­lowing determinations.

In generall I shall premise that all the operative force of Faith in this, as in other parts of salvation is onely instrumentall, serving a su­perior Agent, and effectuall onely in his hand: The mighty Spirit of God hath created and fitted this in our hearts to sute with his graci­ous dispensation, that by it the whole good-pleasure, and free pur­pose of God to life might be accomplished in us; he onely working himselfe all acts of grace upon us, and this serving his hand & work­ing (nothing els being meet to joyne with grace) untill he finish the whole mind of God in us. This instrumentall vertue is frequently averred in subordination to that power that useth it: As, by grace ye are saved through faith; Ephes. 2.8. [...]. and againe, Ye are kept by the power of God through faith unto salvation, Gods power and grace is the Saviour, Faith but the instrument, whereby he brings salvation to us; and that too is properly its instrumentall consideration, 1 Pet. 1.5. [...]. as it is in his hand, and not ours; for it is our grace given and worke acted, but his in­strument onely in us. Now this faith serveth that Spirit to bring in the severall vertues of Christ for perfecting our salvation in these speciall wayes.

1. In answering the Spirit to his worke of union; for as that from Christ takes hold of us, so faith in us moved by the Spirit takes hold of him, whereby the soule is actually united to him, and by this union made partaker of all saving vertue in him, therfore of the power of his death. Rom. 11.20. Hence it is said, that we are ingrafted into Christ by faith, and no lesse that Christ dwels in our be arts by faith. Ephes. 3.17. Now the work where­unto faith moves us in this matter, is to yeeld to the Spirits offer, and to close with Christ as members, whom he reveales as sent of God to be our head, and so with him to become one Christ mysticall; thus our minds by faith are moved to close with him by apprehend­ing, knowing and acknowledging him to be our head, our wills by choosing him, and yeelding to him as head, and our hearts by faith also cleaving to him as head, in loving, fearing, and delighting in him; thus by consent of faith are we brought to union with Christ, and thereby to communion in all his fulnesse; whence we draw from his death that fruit which his death doth yeeld, and from his resur­rection, that good which it carrieth for us; and in a word, from him thus we have grace for grace: as the graft sucks out the juice and fatnesse of the good Olive.

2. In answering to the Spirits worke of revelation, faith is ser­viceable, which faith doth and indeed onely can doe by making evident and reall to the soule, what the Spirit by the word reveals: [Page 59]Now indeed the greatest works of the Gospel on mens hearts are effected by revelation, the Gospels light hath a mighty influence up­on all saving effects, Nothing of grace is wrought in a soule but by light, this works life and all to men. To the present case, the Spirit reveales Jesus Christ the compleat salvation to his people, his death the plague of their sin, his resurrection the cause of their life to God, and therefore a necessity of dying and living with him; this revela­tion being made evident & reall by faith unto a soule, becomes not a Platonicall Idea, or vaine speculation, but an over-powering truth, working it selfe into the heart and moulding it into its owne like­nesse of death or life. The power of such revelation is eminently a­verred by a mighty Apostle, that was once a bitter enemy to the Gospel, yet thus he speaketh, Gal. 1.15. When it pleased God to reveale his Sonue in me, immediately I conferred not with flesh and bloud; It was so power­full, being evidenced by faith, that it presently takes him from all carnall considerations, knits him so fast to Christ, that flesh & bloud can never take him off; somewhat like that fiery charret that sepa­rated Elijah from Elisha, and took him unto God: indeed such fire there is as well as light, in these revelations realized by faith. And that this is faiths serviceable worke to the Spirit so to evidence is cleare enough, when it is styled the Evidence of things not seen, Heb. 11.1. faith will convince, when no light els can move: The Spirit of revela­tion therefore meeting with faith, Eph. 1.17.19. leaves great and mighty works upon that soule, no lesse than the might of the power of God revea­led to them can effect. Such is that in the present instance, when the Spirit revealing and faith evidencing the death of Christ to be sinnes destruction, the soule is hereby lest dead unto sin. Let faith there­fore worke upon this revelation to evidence it, that the minde may discerne it, and heart rest upon it, the life of sin will surely fall, as the hearts of Israel at the sight of Goliah, or as the man dyes at the pier­cing of the Cockatrices eye.

3. Faith serves the Spirit to bring in the vertnes of Christ upon the soule, in answering its application and direction concerning this matter, by receiving one and obeying the other, which being fitted for this instrument, none but faith can answer. It hath been declared before that the maine worke of bringing christ and his excellencies into the soule, is upon the hand of Gods mighty Spirit; This unites to him, and reveales the force of him, and by its spirituall energie gives or applies him intirely for life, and every piece of him for the severall effects of grace, with command so to receive him, and ex­pect [Page 60]the revealed force or vertue from him; Now nothing but faith can sute the answer, this onely receives what the Spirit gives, and o­beyes what the Spirit commands, and so doing makes the soule have actuall experience of all that good of Christ ministred by his Spirit; So that the obedientiall act of faith in receiving Christ as he is gi­ven, in eying of him, and depending on him, as the onely salvation of his people, is the onely way of faith to draw salvation from him. So the like work of faith upon his death, to evidence it the onely baine of sin in our flesh, so to receive it in mind and will and heart, and rest on it onely for this effect, is the way to find the desired issue, even the death of sin in our flesh. To them therfore who are puzzeld with that question, How faith should draw vertue out of Christ or his death, I should onely reply, (premising that union with him, and evidence of him forespoken) it is by an obedientiall receiving the truth of him, and resting on it to be made good by the Spirit of pro­mise, upon which reception all the benefits of person, death and life, are conferred by the arme of God upon that soule. If God send this word to Naaman, 2 Kings 5.10. Goe wash in Jordan seven times, and be cleane; though the water in it selfe had no more vertue to heale his leprosi [...], than anothers, yet upon his obedience, He that commanded did effect it; Or a little more neer the case, God commands Moses, when the people were bitten with the fiery Serpents, Num. 21.8, 9. to make a brazen Serpent, and set it upon a Pole, with expresse word, that if any bitten should look up unto it, he should be healed and live: If any now shall aske, how did their looking to the brasse, draw vertue for their recove­ry? No satisfaction can be given but this, their obedience being therein testified, God fell not short of his word, he healed, while they were looking. Our Lord himselfe applieth this to our present case, Joh 3 14, 15. As Moses lift up the Serpent in the Wildernesse, so must the Son of Man be lifted up, that whosoever beleeveth in him, should not perish, but have everlasting life: As eying the brazen Serpent, healed the fiery bite, so looking upon Christ lifted up, crucified and dying, heales the poysonous bite of that old Serpent, and the sting of sin, that the soule shall not perish by it, but live. Some difference there is here in the objects, for power indeed is in Christ to kill up fin, no vertue in the brasse it selfe to heale the Serpents bite; but the acts are of the sa [...]e force, for looking there and beleeving here, were both Gods ordinance, to the obedience whereof the effect is made sure by God himselfe: so is all the glory of Christ made over to the obedience of faith, the very receiving of him given, and the looking on him, [Page 61]and resting in him for the effecting of all grace in us. The preroga­tive and nature of Sons is assured upon this beleeving, Ioh. 1.12. As many as re­ceived him, to them he gave power or priviledge to become the Sons of God: Onely in this obedientiall receiving of him by faith, wee must con­sider these Rules.

1. To look unto him with a single eye of faith; as he is revealed the onely salvation of his Church, and his death the onely plague of sin, so must faith onely eye him for salvation, and his death to kill sin by it; No other looking but the brazen Serpent onely could prevent death; Consideration of wayes, humbling soule with fasting, cir­cumspection, and watchfulnesse, are a good way of diet, for remo­ving sins strength and recovering the health of God, but diet may not be used for medicine, that which onely can kill sin in us is the death of Christ, unto this onely must we look for our cure, and no other way: And this one eye hath like force with that of the Spouse, Ca [...]t 4.9. to ravish the heart of Christ, and pull any vertue that is in him for the helpe of the poore soule; sin dies while it looks to the death of Christ onely, expecting the likenesse of it, or the sutable effect there­of to be produced in the soule.

2. It must be a full eye of Faith also, that receiveth this vertue from Christ; that is, Faith gathering it's full force, turning all the thoughts of the minde, all the purposes and resolutions of the will, and all the affections of the heart to close with Christ in his dying, and to draw vertue thence conformable thereunto, even death to sin; such an ey, when all the spirits in the soul give their joynt in­fluence unto it, must needs have a piercing sight; such as Christ must, and will yeeld unto: with such a full Spirit of Faith came that woman to touch the hem of Christs garment, and sutably drew ver­tue out of him for stopping the issue of blood; Neither was it pro­perly her drawing against the knowledge and will of Christ, Mat. 9.21. that did this, but his free giving out vertue from himself unto that full Faith, which made her say: If I may but touch his garment, I shall be whole.

3. It must be a fast ned waiting eye of Faith, unto which this grace is vouch safed, unset led; wandring eyes, now off, now on, draw little knowledge, or any good else from their objects; the fixed look is that, which turneth Christ unto it; believing to the end, will certainly make the effect to come. Such a fixed eare and eye of Faith, had that poore Criple, that attended on Paul so int [...]n­tively and firmly, that he drew back the Apostles eyes stedfastly up­on [Page 62]him, Act. 14.9, 10. who perceiving he had Faith to be healed, that is, Faith every way proportioned to receive an healing, said with a loud voyce, Stand upright on thy feet: and he leaped and walked: single, full and constant believing cannot go off from Christ empty, but while men are so beholding him in death or life, they shall be changed into the same Image from glory to glory, from one step of excellency to another, in sinnes ruine, and graces reviving, by the Lord the Spirit: Faith only looks, and the Lord-spirit works all effects of grace upon poore soules, whilest they are so earnestly looking for good from Christ. According to their Faith, so the Lord dealt graci [...]usly with the blind, and deaf, and lame, and sick, they believed for all, and hee performed all for them, and gave eyes and eares, and limbs and health to Faith, while it eyed and received him. Thus far is that way, that only way declared of taking out the sting of afflictions by faith's working upon the death of Christ, which done, the tor­ment of the scourge is allayed, and then may the soule sit close to it's exercise, even give glory to God in the fires, and thereby bring home the full desired fruit of peace and righteousnesse to themselves.

SECT. X. A second direction to inable Christians for exercise under the Rod.

2. TO those poore soules, that in the vallies of trouble, hemm'd in with unpassable hills upon every side, would sit close to work without distraction, my counsell is, that they earnestly and singly eye the Spirit of the Rod, to draw that out, and not so much pore upon the grosser part of it, which is nothing but smart upon the flesh; This Spirit of the Rod is lenitive for the pain, active for the work which concernes a chastened soule; The grosser parts of unsavory herbs may be bitter, and invalid, or dull to give out their vertue, yet the spirit of these may be sweet, and operative for spe­ciall ends, being rightly extracted. It is very true in the present, the more sensible and carnall part of the Rod is irksome and inef­fectuall of it self for good, but the more invisible and spirituall part of it is most pleasant, full of energy, and vertue to make the soule live above affliction, and according to God to labour in it. This is a mysterie, (but a great truth) as there is a spirit in the word Covenant, so there is in the Rod of the Covenant, one and the same is the very soule of the Rod, as is also of the Word, without which the Word is but a dead letter, and the Rod but a dry stick; but [Page 63]with it, Word and Rod are not only God [...] power to awaken, Vna cadem (que) manus vulnus opemq [...] tul [...]t. wound, afflict and kill towards sin, but to quicken, heal, comfort, and strengthen in all duties toward Christ. Two things at least will be inquired concerning this, which I shall resolve, and then leave this direction to Christian practice.

1. What is this spirit of the Rod? Quest. 1.

2. Where is this especially to be eyed, and whence procured? Quest. 2.

To the first; Answ. 1. In short this Spirit is that divine power or spirituall energy and vertue secretly put forth in the Rod, by the Lord him­self, to bring his purpose to passe by it, what ever he intends for the good of his children: As for the Rod, take it by it self, of what kind soever it be, it is of a smarting, vexing, angring quality, when it meets with flesh, and stirs up corruption against it self, as it falls out, but subdues it not; It is this Spirit, the very soule of chastening, that overpowers sin by it, and quickens, and rectifies, and strengthens the chastened ones for their present work; This in short is no other, than the awakening power, the awing power, the convincing power, the softning power, and reforming power of the Rod over the flesh; whoever have experience of this, they are put in, not beaten off from present duty under afflictions. The being of such a Spirit is demonstrable, as well by divine revelation, as by reall ef­fects from the execution of the Rod.

1. It is revealed, 1 Pet. 4.14. that together with fiery and wasting trialls there is a Spirit of Glory and of God given to the Saint; that is, a migh­ty excelling power, that shall master and over-rule all sufferings, reproaches, scorchings that may befall them, and make them so to live above pain, as to glorifie God, in the midst of torments; This is the spirit of the Rod, intayl'd on it, for them that shall be heirs of salvation, which shallinable them to present duties, and smart shall not turne them back from a conscionable attendance on their work: this is that only which overcomes corruption, and caused the Rod to do good and no hurt.

2. The different effects of affliction upon severall hearts must conclude this Spirits presence in one Rod, and it's absence in ano­ther; what reason else can be given, 2 Cor. [...].11, 12, 13. that the very same Rod should convert one, and not so much as move another to any goodnesse: Manasseh was bound with a Babylonish chain, and affliction was great upon him in that bondage, no lighter irons were upon Jehoi­akim, and Zedekiah, yet he converted unto God, and accepted, but not they: what may be the reason of this? Surely the spirit of the [Page 64]iron was upon him by it to presse him unto God, but nothing save Iron upon these to presse them under sin. O let our eyes be then in our afflictions toward this Spirit, that we may gain it; Surely this will weaken affliction and strengthen us.

But where may this be found, Quest. 2. and whence is it to be obtained?

For satisfaction unto this also, Answ. 2. nothing is more cleere then the Apostles expostulation, Gal. 3.2 Received ye the Spirit by the works of the Law, or by the hearing of Faith? Doubtlesse not by that, but by this; It is true, this is meant of the Spirit of the Covenant, which same also is the spirit of the Rod by gracious dispensation annexed to it; This is not parchased by any labour or work of ours, but by the hearing of Faith; that is, by that doctrine or word of promise (here op­posed to the Law) which Faith heareth and receiveth: so that no Spirit or divine power from God tending to life, is any where to be found but in the promise, nor from any place to be expected, but from the Word of Grace. The former expression notes both terme whence, that is, the promise; and means whereby this Spirit is drawne forth, and that is Faith; the word of Grace carryeth in it this power, and Faith is the only instrument to worke it out. Such promises as these are as the treasuries of the Spirit; whence variety of power is given out to the chastened and believing soule. Hos. 5.15. In their affliction they will, or indeed, they shall seeke me earely; for the forme of words is promissory, and here is a Spirit or power given out to by asse the soule in afflictions unto God, and to speed it too in seeking earely in the morning after him; and so it appeared in the effect, Hos. 6.1. Isa. 43.2, 3. when immediately they call upon each other: Come, let us return unto the Lord; so againe it is promised, When thou passest thorow the waters, I will be with thee, and thorow the rivers, they shall not over slow thee, when thou walkest through the fi [...]e, thou shalt not be burnt, neither shall the flame kindle upon thee: For I am the Lord thy God, &c. Here lyeth the securing spirit, and the preserving power for the Saints in the house of affliction, that may make them sit and sing, and worke securely; God gives it out from himselfe in his promise to them, Z [...]ch. 1 [...].4. and Faith must receive. Yet further, I will bring a third part, (that is, his chosen remuant) through the fire, and will r [...]fine them as silver is refined, and will try them as gold is tryed; They shall call on my Name and I will heare them; I will say it is my people, and they shall say the Lord is my God; See here the trying, refining, spirit, working in the fires upon poore soules, yea, the covenanting, closing, obedient spirit, that through all chastenings knits the [Page 65]soule closer unto God; Let faith now work throughly upon these promises, it will ingage the power and Spirit of the Lord, to refine and fit the soule for God, and to unite it with him. It is evident what this Spirit is, and where to be obtained: Obedience to this direction is now required; eye more the spirit of the rod by faith, than the smart by sense; this will be the benefit, the sticke of the rod cannot so much disturb, as the spirit setles, nor that so much grieve, as this doth comfort, nor that so much weaken from worke, as this doth streng­then to it; for Spirit is stronger than flesh in any kind; and in this is given out of God to over-power affliction, that it should not hurt or hinder, but help and further them in the way to glory: Gaine this Spirit, and thou canst not be lost under the rod.

SECT. XI. A third direction.

3. TO the soule that would be industrious in keeping close to this spirituall exercise under chastening, the last word that I should give for help is, To eye the Mediator of the rod, and make sure of him to be siding with it. Jesus the Son of God the Mediator of the Covenant, mediates also for his in respect of the rod, to make this worke together with that, for the eternall good and comfort of his chosen; There is no passage of providence from God to us, but it comes through the hand of a Mediator; 1 Cor. 8.6. All things are therefore said to be by him, and among those all, chastenings of his people must fall in; O sweet and blessed rod that falls upon any poore soule, through its Mediators hand; it cannot be evill, but good unto him. The very notion of a Mediator is full of sweetnesse; Some smattering light of this, that it is best to have to doe with God through a Mediator, some of the Gentiles had, Heroes, Da­moues, Dea­stra, Mediantes dignitates no­tans. for which in their way they canonized such as they conceived to be Heroicall Spirits while they lived, to be the Fa­vourites of the High-gods when they died, by whom they expected to draw downe some favours upon themselves. But the true light of God gives us to know, one Lord Jesus Christ, by whom are all things, and we by him, one Lord Mediator indeed, Jehovah is in him, fulnesse and goodnesse of beeing, and that (quatenus) in the very respect of Me­diatorship, that by Mediation he might bring downe all from the highest God to the lowest creature: Now put what you will into the hand and power of a Mediator, it must turne to good unto them, for whom he hath undertaken this Mediation; His hand intends nothing els but help to the weaker part, for whom he mediates, as it obtaines [Page 66]nothing but grace from the mighty God, to whom he ministers for them. Take we this instance; Nothing could be more contrary and hurtfull to Man a sinner than the Law, that found him guiltie, and accordingly cursed him to death; Gal. 3.19. [...]. yet this ordained in the hand of a Me­diator, though but an Earthly one, must be revealed with Evangeli­call purposes; the hand or Ministry of a Mediator, must needs be gracious; how much more the hand of that heavenly Mediator, wherein is power and grace it selfe (more than commonly ministe­riall) can and will turne all within its reach, scourgings themselves to the comfort of Gods chastened ones? Now nothing clearer than this, that the rod as well as Covenant is in his hand, therefore over­ruled, and tempered by him for the afflicteds comfort: He com­mands the spirit of the rod, and he takes out the sting of it. Ravish him with the piercings of the single eye of faith, and you are sure of him your Mediator, and he sure so to order afflictions for good, that they shall not presse you out of your working frame. Two speciall mediating helpes are observable.

1. The Mediator steps in between wrath and us, to interdict that; no fury nor effects of it, can issue from God upon the people of Me­diation; he suffers nothing but love to proceed toward them, and if that love bring the rod to try or purge, he yet againe interposeth, ei­ther to hold off the smart, or to allay it that it shall not distract: no affliction comes but he sweetens and meekens it. The rage of man could not aggravate a torment more, Dan. 3.19, 26, 27. than that proud Monarch did in his seven times over-heated fornace, for those three valiant Con­fessors of the true God; yet throwne in and comming out, the smell of fire was not upon them, nor a finge upon their cloaths. How came this to passe? There was a fourth went in with them, and stood be­twixt them and harme, the Son of God, whose hand master'd and cool'd the fire; The Mediator sweetens the Crosse.

2. The Mediator as he steps in against the rod, so for us, as to al­lay the bitternes of that, so to strengthen our weaknesse for bearing the remaining smart. It is marvellous that a creature should doe and suffer that so triumphingly, which the Apostle professeth of him­selfe; Phil. 4.11, 12, 13. I have learned in what ever state I am, therewith to be content. He was able contentedly to goe on in his worke, under the hardest con­dition, not content onely with a little, but whether he have any thing or nothing, it is all one with him, he hath sufficiency within him; He can be abashed, and be hungry, and suffer need, and nothing turnes him out of his biasse to the worke of God. How comes he to [Page 67]be so unshaken? He tells us, I can doe all things thorough Christ that strengtheneth me. It was the Mediator that supported, putting his own neck into the yoke, & his own shoulder to the burden, that it might not over-charge this poore soule. Let us eye him, and overcome him by looking in faith to him as Mediator; he cannot deny but he will doe for us likewise. With a carefull eye to these directions, we may reach the marke that is set before us, even in the midst of roaring Seas, tumultuous pressures, scorching fires, and heart-breaking bur­dens, to give glory unto God, our blessing shall not then be far be­hind the fruit of righteousnesse and peace, with abundant following consolations.

SECT. XII. Consolations issuing from the precedent Truth.

AS the Consolations of Christ are sweet and many, in varietie of conditions, so in none more sweet and abundant, than in the state of sufferings; the abundance of these brings forth plentie of them. It is worth our view to see what store of them, the dispositi­on of the rod with its appendents in the present truth, sends forth to Gods afflicted; It will be very injurious to hide them from the ex­ercised wrastlers under Gods rod, seeing he hath ordained them for such; though perhaps they may receive a pinch upon the thigh, that makes them halt, yet they shall not goe away without a blessing; Though God whip them, yet will he blesse them. Every word in the Text speaks comfort unto these, and no man may take it from them.

1. The hand of love that chastens, as a Father cheers up the soules labouring in the furnace; Faint not poore heart, when thou art re­buked, my dear, my darling, the child of my delights art thou; Jer. 31, 20. I re­member thee when I speake against thee, every stroke goes to my heart, my bowells are troubled for thee, and I will surely have mer­cy on thee. I delight not to afflict, but now it is needfull, because I love I chasten you, and chasten that I may save you; Rev. 3.19. better chastened than condemned; Let not sorrow over-lay your hearts, God-love cannot afflict his seed for evill.

2. The rod it selfe that smites them, speaks nothing but good un­to them; scare not, thou tossed and afflicted soule, Psal. 23.4. behold I will com­fort thee: although I smart and wound the flesh, yet it is but to heale the Spirit, my commission is to awaken, not to stun thee, to kill thy sin, not to hurt thy soule, to refine and not consume thee, to take a­way thy drosse, and make thy gold more glorious. Lift up thy head, [Page 68]I am from God on thy side, to save not to destroy; Love hath sent me, to check sin, and spur on grace, to turne thee out of the wayes of death, and keep thee in the paths of life; Had not I come, how many lusts would have preyed upon thee? How many deaths might have devoured thee? How would hell have striven to swallow thee? I am Gods Scepter to over-power thee, as well as his rod to discipline and guide thee to heaven. Be not disconsolate.

3. The work it selfe, though hard and irkesome in the very fires, yet yeelds sweet comforting suggestions to the chastened and exer­cised soule. Three grounds of consolation at least may hence be pre­sented, to incourage the afflicted heart.

1. There is life above affliction, when the rod hinders not from motion unto God: Miserable he that can neither set hand to worke, nor feet to walk in the valley of trouble; but blessed, whose heart is not falne, nor turn'd aside from the work of God, amidst all blusters: Happy Job that could give glory by beleeving unto God, Job 13.15. though he should kill him.

2. There is strength of grace in that soule, which can so master the rod, as not to be disquieted by it from its appointed worke: As it argues small strength for the heart to faint in the day of affliction, so it no lesse evidenceth great power not to be shaken.

3. There is a reward certainly following after, and that a sweet and full one. Jer. 31.16. It was Rachels consolation, Refraine thine eyes from teares, thy worke shall be rewarded. No worse the issue of all Gods chasten­ings; It is sweet to live the life of God above afflictions; It is hono­rable to be of the Worthies, and mightie ones of God, to doe excel­lently; Its greatest gaine to have Gods reward; Himselfe is the re­turne; I am thy Shield, Gen. 15.1 [...]. and thy exceeding great reward, was his word to travelling Abraham; and no lesse his voice to the soules labouring faithfully under his rod. Be comforted then ye chastened of the Lord, life and honour and riches are yours, if God can satisfie you; your worke shall be well rewarded, then be comforted.

4. The promised end and certain issue both of the fathers scourg­ing, and of thy laborious exercise under the rod, conclude infallibly sweet consolation to thy soule: Three expressions in the text which carry in them the gaine of affliction, are very cordiall, and worth ap­plying to the heavy heart.

1. Fruit is intailed upon Gods rod, and thy worke; which issuing from God in this line, is a notion of good & not of evill, and sounds abundance, & not scanty measure of this sweet, that doth arise from [Page 69]bitter; It is some comfort to know a mans end shall be good, though his beginning and way be darke and evill. Woe to him whose good shall end in evil, and joy in sorrow, but blessed he whose sorrow shall be turned to joy, and teares finished in laughing: Good, much good is reserved for thee in the latter end, thou afflicted of the Lord; doubled sweet had Job for all his sowre, and so shalt thou, Job 42.12. let not present sorrow swallow up thy hopefull comforts.

2. Righteousnesse, the speciall kinde of this fruit, if serious thoughts work on it, must inlarge thy heart, and heighten thy joy against all smart, whatever it cost thee: It is of the kinde of spiri­tuall and heavenly good, not low, visible and earthy, all which must perish: This is a piece of Gods holinesse, whereof by chastening he intends to make us sharers with himself; this is fruit, this is good indeed: This heavenly rectitude helpt on in mans heart by chasten­ings, is the face or Image of God in a mirror, the divine nature car­rying in it the whole Set of Graces, answering to the Graces of Christ, and Attributes of God; none so neer God as these in reality of nature, and dignity of place; These are in the Spirits expresses, the heavenly Gold, Pearles, Diamonds, Agats, Carbuncles, Rubies, &c. Blessed soule that is fraught with such riches! what will one scruple of saving faith, of true holinesse, &c. be worth, when God comes to seek his Jewels? Beggarly world shall then be shut out, no worth in the Gold of Havilah or Ophir, only excellency will be in the Gold of Heaven, a little righteousnesse more worth then a world, and thou, poore chastened of the Lord, shalt have fruit, a whole crop, and abundance of this, whilest thou labourest in the fires to glorifie the Lord; He will inrich, and honour, and comfort thee.

3. If there be not good enough in that heavenly kinde of fruit to comfort thee, (excellent, because it is righteousnesse, the face of God, a spark from heaven) take in it's adjunct or sweet associate Peace, that clings unto, and kisseth the righteous soule. This is the blessing that cannot be denyed thee, thou chastened of the Lord, Peace be unto thee: The Lord himselfe speaks it unto thee, John 14.27. the God of Peace; Christ bequeathes it, the Prince of Peace, My peace I leave with you, my peace I give unto you, even to his troubled and afflicted Disciples; and the Spirit of peace seales it upon your hearts, de­signed the only Comforter in Christs stead to be alwayes present, quieting and comforting the hearts of his distressed members: Nay, the Rod it self speaks peace, and not evill; nay, if thou wilt look up and see the goodnesse of God in his scourge, thy heart must, and [Page 70]shall say truly, It is peace, God smiles on me whilest he whips me, my smart is allayed, my feares are gone; perfect love shines forth in chastening, Why should I be afraid? God ownes and holds mee, though his hand be heavie upon me; he calls mee darling, childe of his delights, when he seems to cast me off; he rebukes mee indeed sharply, yet hee remembers mee; hee strikes, yet his bowels are troubled for me; he hath afflicted, but hee will sure have mercy on me; I will therefore cheerfully beare his hand, because it is good, and comfort my self in my sorrowes, and sing to my God in the very fires; for the fruit of righteousnesse and peace shall be with me for ever. My God and Father saith so, my Redeemer saith so, my Com­forter saith so, yea, my afflictions say so, and therefore my heart is perswaded to assent, and say, Surely it is so: Peace is my solace in the midst of sufferings, though the world see it not; Consider, and be comforted, yee chastened ones.

SECT. XIII. Cases arising from the premises resolved.

AGainst closing with these comfortable considerations, I know the troubled hearts of Gods dearest are disswaded, & that upon some seeming ground of reason, which, unlesse removed, must make their conditions comfortlesse, and their burthens doubly burthen-some. Let us heare then what they can say, and weigh that strength of pretended reason, to see if it be forcible to keep out comfort in this condition, if not, to take it out of the way, that it may per­plex no more.

1. Case 1. Our soule refuseth comfort, and concludes nothing but wrath from God in it's affliction, being moved thereunto from the great­nesse of the evill lying upon the flesh. It argues like Gideon, my mi­sery is too great, to admit a dram of love or mercy in it; As he to the Angel, J [...]dg. 6.13. If the Lord be with us, why then is all this befalne us? No, no, God cannot be favourably with a people in such extremities as are b [...]falne us; Never say the Lord is with mee, or upon my side: or like that widow-Jerusalem, Lam. 1.12. Was ever any sorrow like unto my sorrow? therefore a token of the day of Gods fierce anger, and who can comfort against this?

Surely none can beare up when God puls down, Answ. nor comfort, when he speaks displeasure; if he be not graciously present with poore soules in their afflictions, no reason indeed is there at all to be comforted; The inference is good thus far; but stay now, Doth [Page 71]the greatnesse of our outward evill argue infallibly, the absence of Gods love, or the presence of his wrath? This is the question, which to take for granted, is a great mistake, the Negative part of it is Gods known Truth, otherwise cast Job, and David, and Jere­miah, yea, the Sonne of God in the flesh, (whom it pleased the Fa­ther to bruise or grinde with grief; so that his evils named him the Man of sorrowes) out of the number of his darlings: For in the generations of men, who have felt heavier strokes, or more bitter pangs in body or spirit? yet the Lord was with all these, and though he grievously afflicted, yet hee hated them not; his love and pity was with his holy ones. To satisfie this case, three evidences of Gods love I shall shew alwayes with his in their greatest distresses, which will sufficiently evince, that the greatnesse of outward evill is not inconsistent with his love toward his chastened ones.

1. His temperance alwayes observed in afflicting or chastening his own; It is true, wrath in taking vengeance doth over-match, and over-beare the power of the creature; who can stand when he is an­gry? who can dwell with everlasting burnings? Alas, not one, no not one among poore creatures: but love in chastening doth support; Grace metes out affliction to the strength of the poore soule, and supplies strength to the measure of affliction. Let me in Gods stead challenge all the generations of the righteous, from Adam unto this day, produce aninstance if you can; did ever God over-match the spi [...]its of his people in chastening? No, he will not, he can­not; for he cannot deny himselfe, and of him it is spoken in the everlasting Truth, God is faithfull, 1 Cor. 10.13. who will not suffer you to be tempted above that you are able. It was his word to Jacob, Jer. 30.11. Jer. 40.28. I will cor­vect thee in measure, yet will I not cut thee off utterly; or, not alto­gether leave thee unpunished. I conclude then hence, the greatest affli­ction on Gods children is so tempered, that it exceeds not their strength; therefore very consistent with his love, which alone tempers the Rod so sweetly for them.

2. The presence of his Grace constantly with them in their suf­ferings at the greatest, must evince his love, and not his hatred; would the God of heaven be familiar with any soule in any condi­tion whom he doth not affect? This cannot be; It is a translation of ours, which admitted, describes the neernesse of God unto his chastened, or if not, it is a true Paraphrase of the letter; Isa. 63.19. Inchotib no [...] [...] in Rec. ejus [...]. in all their afflictions he was afflicted, and the Angel of his presence saved them. There is one Particle in this clause that by variety of point­ing, [Page 72]hath a very different signification; one way it is a Relative, he, or his, as our translators reade it, In all their affliction was his af­fliction, or he afflicted, as before; but the other way, it is a meer Negative, and so read here, makes this sense, In all their afflictions, was no affliction to them; and indeed how could there, if he bore the burthen, and took the affliction to himselfe, as the former read­ing expresseth? and this is warranted from the sequele, The Angel of his presence, or of his face (which must needs carry favour in it) saved them. It was the Messenger or Angel then, who could carry Gods face or presence to the afflicted Church, by whose presence they were so saved, that affliction became no affliction to them: And this in Christ is not for the chastened Jew only, but for the Gentile also. Greater evils on the flesh cannot be, than sword, fa­mine, pestilence, desolation in great part, yet in these was the pre­sence of the Lord so to diminish, that they became no afflictions; Gods saving presence is the undeniable evidence of his love; but greatnesse of evill, not of his fury, unlesse absolute, and over­pressing creatures to perdition.

3. In the greatest pressure of his Saints, as God tempers the rod, and sweetens it with his presence, so perpetually doth hee make it easie to them by his assistance; and will God assist, where he doth not love? It is the great consolation which God gives unto his Church, Isa. 41.14. Feare not, thou worm Jacob (thou worm-Church that liest in harmes way under every mans foot) nor yee men, or indeed dead men of Israel, (so opprest, as even past hope of life,) why should not these feare? who more in danger, or lesse able to resist than the worme? who more hopelesse than the dead? yet feare not, for I will help thee, saith the Lord, and thy Redeemer, the Holy one of Is­rael. So theu where God helps he loves; but his help is not with­drawn from greatest troubles; cast not then away your comforts upon this ground; God doth help his people at hardest straights, and therefore must needs love them in their greatest miseries.

2. Case 2. Another of Gods chastened, though hee can beare up against a brunt, be it never so great, yet repetition of evils, and frequency of bitter scourgings are ready to kill the heart of him; so that his cry is this: God hath set me as his mark to shoot at, he breaks me with breach upon breach, from morning to evening he is making an end of mee; one blow followes another; if God did love in chastening, his rod would not be so often upon my back; his hand is stretched out first on goods, and then on name, and then on chil­dren, [Page 73]and then upon my flesh, Gods frequent strokes strike off my comfort: This was Jobs wearinesse sometimes, that made him bitterly complaine.

And is all this sufficient to expunge Gods love from com­forting his chastened in their paines? Answ. I must determine contra­ry; Frequency in scourging is no sure argument of Gods wrath against his owne. One or two instances will cleare this, that wee may proceed: The sweet Psalmist was a tender one in Gods eye, yet heare him tell how severely God useth him beyond his very slaves, the wicked of the world; They, saith hee, prosper in the world, they increase in riches &c. But all the day long have I been plagued and chastened every morning, or my rebuke and chastise­ment was in the mornings, that is, every morning, or morning after morning; as if hee had said, I was as sure to be rebuked and whipt by God every morning as I did rise; And this began to shake him also into perverse conclusions, he was saying, Ve­rily I have cleansed my heart in vain, but that he should therein have sinned against the generation of Gods children, with whom such was his custome to deal; therefore no argument to conclude a child of wrath. Number the dayes of sorrow upon Gods own Son, from the Manger to the Grave, and stifle this objection: Nay, rather con­clude good then evill from frequent chastenings; These sweet be­nefits intended in, and effected by them are forcible for that purpose.

1. The often and daily awakening of the soule hereby upon sins the weakening of it, and barres against it; this is no signe of God, Isa. 50.4, 5. hatred to his people: He wakeneth me morning by morning, was the Prophets note; and what the issue? Hee wakened, and opened mine eare, and I was not rebellious, neither turned away back: blessed Rod that keepes from sleep in sin, the more blessed, the oftner it comes: It wakes the soule, nay, more, it wakens sin; death and sin get more strength the more one sleeps in them, and still are weakened, when the soule awakes and is in lightened; affliction wears out the flesh, and so consumes the sin that lives in it, 2 Cor. 4.16. when ordered by that sin-killing spirit, no wrath but love in this, sin should decay with flesh, that spirit and grace may thrive: Yea farther, every Rod is a barr against sin, and every affliction a thorn-hedge, Hos. 2.6. to keep us in from roving after our inchanting lovers, our lusts that bewitch us unto hell; who would not suffer any thing to avoyd these Charmes? Well, trouble not my soule with this; my God whip mee every [Page 74]houre of the day, if every time thou wilt quip out sin; I will kisse that Rod every time it comes, that awakes my soule, and weakens my sin, and barres against perdition.

2. The frequent and daily purging of the soule; cleannesse of spirit is a sweet frame, most like to God; Blackmoores, children of the Aethiopians in the spirituall notion are most unlike God, and most distastefull to him; cleannesse, I say, not only privative from sin (which is toucht in the former) but positive, noting an absolute purity of spirit, unto which God provokes his own by his counsels, drawes them by his promises, and drives them by his rods: The blewnesse of the wound cleanseth away evill, Prov. 20.30. and stripes the inward parts of the belly; outward smart may be, and usually is inward health to Gods owne chastened: By sadnesse of countenance the heart is made better; that is, the Rod that makes sad, betters the spirit, by the over-powering hand of grace, that chastens with it; such cleannesse found David, restored to his soule by the Rod, af­ter his defilement with Ʋriahs blood and Bathshebas pollution. Peace then, foolish flesh, grumble not against often chastenings; did not God love thee, he would never take such pains with thee: away, away repinings; My God, scourge and purge, purge and scourge me, as often as thou wilt; cleanse me throughly, though thou afflict me hourely: Let mee be clean, though a man of sor­rowes all my dayes; then I shall know thou lovest me.

3. The frequent and daily triall of our graces; know we what this is, we shall not construe hatred in often chastenings; There is something in this that one Apostle tels us, 1 Pet. 1.7. The triall of your Faith is much more precious than gold that perisheth, though it be tried with fire: and another, Jam. 1.2, 3. [...] as much as [...] Count it all joy when yee fall into divers tempta­tions, variety and so frequency of afflictions with him is a joyous thing, but why so? Knowing that the triall of your Faith worketh patience, &c. The word in both is the same, and notes an excel­lent effect upon grace by the trying and discerning power in af­flictions commanded on them: Faith loseth nothing by the Fur­nace, or fiery triall, but gaineth rather, and becomes more precious, Faith of proofe, Grace of proofe, no violence can pierce or spoil it: And as grace is better then gold that perisheth, so tried grace, pro­ved faith, more pretious then the tried gold, and seven times re­fined in the fire; and the more tried, still the more glorious; These advantages grace alwayes get by trialls, more lustre, more purity, and more perfection, to beautifie, inrich, and perfect soules. Heare [Page 75]what one sayes, It is unto praise, and honour and glory, with respect to God; and heare the other, It makes us perfect, intire, and wanting nothing: Now who would not be whipt every day out of wants, and scourged every moment into integrity and perfection? Nay, who would not be beaten every morning, to praise, and honour and glo­ry with God? If this be the worst of frequent chastenings, give glo­ry to God, poore Christian, and comfort thy self, he doth not hate, but mightily love in this; My soule choose this portion, and beg it from heaven: Try, and refine, and perfect thy graces in me, O my God, and scourge, and teare, and waste my flesh as pleaseth thee; This is the drosse, and that the gold most precious.

SECT. XIV. Other Cases answered.

3. YEt more hardly against comfort under the Rod, Case 3. it is urged by other poore soules; Alas, it perplexeth not me for the great­nesse or multitude of my afflictions, saith another; my burthen is, I cannot exercise, I cannot work under them, I am so tossed, I can do nothing, either about heart, or God, or Rod; I can neither pray, nor beare, nor consider; how shall I be comforted, when all the good of chastning is intail'd upon exercise, and my hands and knees are so feeble, that I can do nothing?

But is it so indeed, Answ. that such amazement is falne on thee by the Rod, that thou canst do nothing? What, not pray, nor look unto God that smites thee? In good earnest thou must be chid, for this is utterly a fault: There is support and not confusion in the Rod, awakening, not astonishing; and doest thou draw this, and not that, to thine own undoing, and Gods dishonour? Surely, this is thy shame, to eye only the stunning bitternesse, and utterly neglect the reviving sweetnesse of the Rod. Yet not to trample upon this dejected soule, whose burthen as well as sin this condition is, and therefore makes he this complaint, and refuseth to be comforted; I shall adde but two words of incouragement, and advise, to remove the difficulty of this Case, which keeps off the soule from comfort in affliction.

1. Be not yet dismayed, poore soule, there is hope concerning this thing, though but little action yet appearing; it may be the di­vine Wisdome would abase thy pride, and make thee see thy selfe how low thou art, and therefore hath struck and left thee for a mo­ment without strength; this is his goodnesse sometimes, Iob 2.13. and his way to save men: thus Job sate seven dayes dumb before his friends [Page 76]in ashes, his griefe tooke away his speech; Yet againe consider thy self-condemning is one piece of work, thy teares and sorrowes for thy deadnesse another, Jerem. 31.18 sutable for thy condition and pleasing unto God; though thou canst not compasse all the work, yet it is some comfort to move a little: yet further God will give in reviving from his holinesse to thy dejected spirit, and set thee upon thy feet, and lift up thy hands to work, Isa. 57.15. and through him, yet shalt thou la­bour abundantly, and thy labour shall not be in vain.

2. Be advised also, to take that course, which may strengthen heart and hands to the desired exercise; eye therefore not only the grief, but the comfort of the Rod; not only it's dejecting, but it's supporting vertue; not only the wounding smart, but the healing sweet that still accompanies; This will be a cordiall considerati­on against fainting. [...]. 27.5. Adde to this the greatest care of laying hold on Gods strength, so shalt thou make and keep peace with him in all estates, and nothing shall offend thee: Christ is that strength of God, given out to poore believers, what can they not do in the worst condition through Christ that strengtheneth them? In short, strive against feares of future evills, as well as smart of present; cheer up thy heart, and stirre up thy selfe to worke together with Christ, in striving thou wilt finde greater influence of life from heaven; This is thy duty, in a carefull performance whereof thou wilt finde the surest cure of feares, and answer to thy doubts; but to this, I must speak in the speciall use of chastenings which the Apostle makes hereafter.

4. Case 4. Yet another stop is put in to keep out comfort from the af­flicted soule, It is the sad complaint of some from the sense of fruitlesnesse under the Rod; Alas, why should I be comforted in my sorrows when no good comes of all my sufferings? I am scour­ged every day, but never the better; If the end of Gods chasten­ings be sharing in his holinesse, or the fruit of righteousnesse, I am a stranger unto God, and these; therefore may I conclude, ven­geance hath seised on me from my Judge, not chastening from a father, for I am unholy, and unrighteous still in the midst of the fires, barren and vile under all the prunings of God.

Poor soule, Answ. more to be pitied, because so severe against thy selfe! But is it all true, that thou hast said, and are there no issues of good from the Rod upon thy heart? Give me leave a little to search, and try what answer thy spirit in truth can make to some queries. Tell mee, deare Christian, after all thy scourgings, how are thy [Page 77]thoughts concerning God and Christ, and sin and selfe? Truly I think my self the vilest of creatures; I have cause to do so, even as loathsome as the Devils, and sin I judge to be worse then death and hell it selfe; and God I know to be that High and holy One (O that I were like him!) and Christ I confesse the only way to God; O that I could reach him, and by him move unto the Father! Now pray tell mee, are not these right thoughts? Hath not the time been that thou hast had harder thoughts of God, and better of thy self? harsh of Christ, and pleasant concerning sin? Hast not thou called sometimes sweet bitter, and bitter sweet? Is not this the rectitude or righteousnesse of God stampt upon thy minde? Is not this a de­gree of sharing in his holinesse? Tell mee then, how is thy heart, how stands thy affections? what doest thou hate, what doest thou love, what doest thou feare, and what doest thou desire, where is thy delight? Speake Christian; and canst thou say otherwise than thus, surely I would love God, desire after him, and delight in him; I would feare to grieve, I would hate sin, and abhor my selfe for ever: And is not this rectitude in thy affections? and hath not the Rod turned thy heart more this way? Nay, once again tell me, O thou afflicted! which way is thy face? whither bendest thou in wayes and walkings? Is not God thy mark? yea, I would hit that, and reach him, if I could, but alas, I do not, I cannot, it's but little, it's but little that my heart or wayes are tur­ned to God-ward. Yet a little is worth as much as life: shall wee deny any, because we have not all? Doe not so poore soule, lest thou wrong God in denying his grace; acknowledge this and kisse the rod, so will greater grace appeare. But suppose the fruit were so little, as scarcely visible; yet there is hope, by exercise, waiting and blessing from heaven, the dry rod may blossome, and bring forth abundantly: kill not thy selfe with faithles doubts, with those wret­ched ones, that say there is no hope, and therefore conclude no far­ther labour is here usefull, no, no, there is yet hope in the latter end, the splitting of an oake by storme may spread the life of it into new sprouts, in stead of killing it; beleeve, beleeve and be established, abide in Christ close, and yee shall bring forth much fruit to your fa­thers glory. Cast not then away your comfort.

5. Yet once more the shaking soule replies, and will not be chee­red; Case 5. Alas grant this, some small sparkes of righteousnesse may have a little kindling, yet there is no warmth or influence in them; if it were righteousnesse indeed it would bring peace, but I am sure I [Page 78]have no peace, I see frownes in Gods face, but no smiles, I find trou­bles within, but no ease, heart-akings, no heart-revivings. Were they chastenings of God, they would bring peace, but they are judge­ments, they are vengeance, therefore have I nought but trouble.

I confesse this case will prove hardest to satisfie, Answ. not from the weight of reason, but from the disposition of the creature, that feels nothing but disquietnesse in the flesh, and therefore concludes no­thing but wrath in its affliction: reason will not satisfie sense, and sense onely undertakes here to judge of peace, no more peace will it grant, but what it feels, though to the spirit God speake never so much: yet to quiet this heart too a little, if it will but heare, I shall present these considerations to be digested, & weighed with the case.

1. Righteousnesse is the surer and the clearer fruit of chastening, bearing witnes of the love of God in it, Conscientia bo­na & iniquic­ta, Bernard. though peace may seeme the sweeter; and yet a conscience may be pure and troubled; flight from sin, pursuit of holines shall testifie Gods grace in every rod, though the powers of hell may rack the soule to torture; Psal. 119.67.71. keeping word, and learning Gods statutes, is Davids evidence of the good of his affliction, peace is not mention'd. If righteousnesse appeare, be comforted, though peace be not come.

2. Though peace be inseparably united unto righteousnesse, and given of God together, yet are they not alwayes coaetaneous in their existence upon the heart: The sprouting out of both is reserved for the afterward of the affliction in the very text; and indeed though sometimes they may rise together, yet many times long after righte­ousnesse, doth peace appeare in the soule. It seemes to be so in that holy man of God, who in the height of holy affections wanted the light of Gods countenance, and therein peace, yet thus he bespeaks himselfe; Psal. 42.5.11. Why art thou cast downe, O my soule? and why art thou dis­quieted within me? hope thou in God; for I shall yet praise him for the help of his countenance; who is the health of my countenance, and my God. His face or presence is salvation, and that the health, and chearefulnesse of mine, all my peace is from it, this makes my countenance health­full: and though I see it not now, yet I will hope, and I shall praise him for it; peace will come. Conclude not then, deare soule, no grace, because no peace; wait, for it will come, and will not tarry, abundance of peace to blesse thy soule for ever.

3. There is peace upon thee in present, were but thine eyes clea­red of teares, and thy heart of cares, a little to consider, and look to­wards it. Rev. 3.19. Can this word fayle us, Whom I love Ir [...]buko and chasten? [Page 79]and can he love and not be at peace? All this thou doest not feele, and therefore wilt not beleeve: Faintings oppresse thy sense, and sense thy faith, that now thy hands hang downe, and knees be feeble, no strength is left in thee to see the good, the peace of thy condition: No remedy but this to shake thy selfe from the dust, to bestirre thy selfe to lay hold upon mirth and healing. Strive not against thy com­forts still, but yeeld thy selfe to reviving counsells; In this way righ­teousnesse and peace shall meet upon thee, and crowne thee, and kisse each other; Onely up and be doing, to make that use of the chastening Providence, which the Apostle here commends. It is the last generall proposed, and now more strictly to be considered.

SECT. I.

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

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

• 1. The true premised ground, whence it takes its rise, which is not onely the end of chastening immediately foregoing, but indeed the whole chastening Providence, with the pie­ces of it as mention'd in the former part of this Chapter.
• 2. The true force of it upon the consequent duties, it lays ne­cessitie upon Christians, To lift up, &c. To make streight or even paths, &c.

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

• 1. Incouragement, They must stirre up themselves from their sad postures, Lift up hanging hands and feeble knees.
• 2. Amendment, They must make crooked, streight, set them­selves to rectifie and levell their wayes to God. And both these I conceive joyntly urged by a double Motive.
  • 1. The danger of the neglect, It will be greater Apo­stasie.
  • 2. The benefit of the performance, It will be the hea­ling of the lame.

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

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

2. [...]. Descriptio ho­minis inertis guem [...] vocat Hesiodus, Ber. in Text. [...] d [...] eo dicitur cujus manibus nulla industria inest, cujus manus sunt minime indu­striae, vel cu [...]us [...]. 1. mambus n [...]hil roboris inest. Steph. [...] The Act, which is lifting up, a fit remedy for the foregoing e­vill. Could I handsomly present this man to view, with these hanging fallen hands, and these feeble, loosened, dis-joynted knees, it were a most sweet Embleme of a most sad and disconsolate condition. Suppose a man either by age, or weaknes, or surpassing paines so worne, wasted, and spirit-fallen, that his hands sinke downe, fall from his worke, having no strength, and yeelding unto death; Or againe looke upon an aged palsie-man, or one smitten with astonishment, as Belshazzar at the hand-writing, that his joynts are loosed, & knees smite one against another, what a picture of amazing and confound­ing sorrow were this? nothing but fainting and trembling to be seen here, even to the yeelding up of the ghost. And if such be recovered, it must be by stirring, chafing, or lifting of these fallen members up; himselfe rousing, his friends about him supporting, were as fit a re­semblance of the comforting part. To speak plainly, these hands and knees intend no other but fainting and palsie hearts; when poore soules seeme to be over-wrought with affliction, so that as a wing-fallen bird, they are stopt from motion; strength, spirit, and all even yeeld­ing unto death; the terrors of the Almightie make them sit trem­bling, and drinke up all their spirits; In this conflict, what creature can hold up? yet this must not take away our hearts, wee must even now lift up such hanging hearts, support and comfort our spirits in such palsie fits, and strive against our yeelding unto death; by no means must we give way in chastenings to uncomfortable faintings, [Page 81]but cheer up and revive against the face of death it selfe; spirituall liftings up there must be for spirituall faintings, and setting hearts againe in right frame of comfort and reviving for the worke of God. This then hence is the rule for that Christian use wee must make of chastenings, inferred from strong 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. 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 [Page 80]fore-going context declares, and he not onely as the Father, but as their Father also in Christ; he owns the child for his whom he cha­steneth, he meddles not with bastards; It is not a fruitless addition, Ver. 8. that in the midst of this work he is called the Father of Spirits: These notions of comfort at least are sweetly held forth in this fountaine of providence. Ver. 9.

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

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

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

2. The Mediator of this providence; 2. Mediator of rod. 1 Cor. 8.6. for as God hath committed all judgement now unto his Son, and governs the world by a Media­tor, so especially all things towards his Church, his rod as well as his staffe is ordered by the hand of Christ unto them: By one Lord Jesus Christ are all things, that is, for beeing & preservation of all events, and we by him, that is, the Church in all its conditions. Now a Me­diator is a notion full of grace, and what ever passage of providence comes through him, it must savour of grace; as the water of the sul­phareous veines of the earth, or the wine of the perfumed bottle; No rod but gracious can passe through the hand of Christ. Now to this yet the respect which this Mediator hath to the sufferings of his Clients, carrieth much life for us; and it is three-fold. 1. He himselfe is their leader, or foregoing patterne in this hard way; thus is he set before us to incourage in our following, Look unto Jesus, Heb. 12.2. &c. who for the joy that was set before him, &c. He eyed the end, and made no stop in the way, but indured Crosse and despised shame, and then sate downe at the right hand of the throne of God. Its comfort to have a leader in an uncouth way, but excellent such a one, whose footsteps we may tread safely, and so reach the desired end.

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

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

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

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

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

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

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

5. Reb. 12.10. [...]. Rom. 8.28. [...]. The last particular in this chastening providence is the end of is, which expresly is declared to be the profit, good of Gods children, holinesse, righteousnesse, peace, the very good of grace, and glory, both here and hereafter to be injoyed, of which with the for­mer, [Page 85]much 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? [...]. 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. No sooner [Page 84]spoken thus from God by his Spirit, but it is created, and so set in the station of comfort, unto which God calleth the poore soule. In the Effect also of this providence, which is all the soules profit, the hearts good, and that evidently effected upon the man, eminently is this force seen, for good, and nothing but good, of which this is the best here intended, can cheer a soule, and that must, and will do it, if it be not mistaken; Let me therefore, in short, thus argue and conclude with our Apostle, Your eyes are opened, and light pre­sented, therefore you must see; or your eares boared, and voyce sent out, therefore yee must heare; or the the Sunne is now in the ver­nall Aequinoctiall, therefore the earth must spring, all necessarily follow by influence imparted. So here as strongly, Gods chasten­ing providence hath sweetly touched you, therefore lift up the hands that hang down, and feeble knees, be cheerfull and revived; yee must be so, if the sweet vertue of that providence have an in­fluence upon your spirits.

2. To add to this, If strength of reason have force upon a man to perswade him to any thing, the strongest reason is here, from sweetnesse of chastening to draw the afflicted to the duty of re­viving. Take a little draught of reasoning, the Fathers love is in the Rod, therefore should we be comforted, not dejected; The Me­diator sweetens it, therefore should not we faint, but be refreshed; the Spirit measures it, and sanctifies it, therefore should we be glad under it; the Promise is the rule of dispensation, and the effect our true and eternall good, therefore should we be incouraged, and live cheerfully above the smart. If we be men, here is reason, the strongest reason of God to draw us to revivings, when we begin to faint: if from ability to duty, and from free and glorious mercy to duty be a strong way of reasoning, then this must prevaile, God chastens, therefore should we be cheerfull, and 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 [Page 85]do it; It is an expression fitted to the former metaphor of hanging hands, and palsie knees, however friends may be about supporting, chasing, cheering these fallen, fainting and dying members, yet the very patient himselfe must put forth the strength hee hath to raise these diseased parts out of this sad and pining posture, and so strive to dispose them that the remedies applied may bring forth the de­fired ease and reviving. Resolve the precedent dolefull Embleme properly into hearts fallen, trembling and fainting under Gods cha­flisement, and this lifting up must note a sutable work in the chasten­ed for removing this spirit-palsie, and heart-failing. The notation of the name or word it self, may help in this; it is plainly in it's pro­per significate, to erect or set upright in it's place, something dis­joynted, or fallen from it's proper station; wee reade it used by Christ to expresse his cure upon the crooked woman, [...]. Luke 13.13. Shee was made streight, that is, her parts and members were restored to their pro­per place, site and posture, and this was her comfort: So God speaks of the ruin'd Tabernacle of David, [...]. Act. 15.16. by way of comfort to his people, I will set it up; that is, put it into it's right state and frame again. No lesse here is it a Paraphrase of comfort to the soule bowed downe, and heart infeebled; to lift it up, is to set it in it's right state and posture towards God, for receiving the comfortable influences of his chastening providence, which it cannot do while it hangs down, and lyeth in it's palsie fits: Now then a right po­sition, or erecting of the heart, that it may be capable of, and meet with the consolations of God in his scourging love, is the duty con­cerning us; when the spirit is set right and even with God for his revivings, then is head and all lifted up with comfort, when it de­clines, or hangs down another way, it swerves from Gods intended refreshings. The nature, subject and condition of this duty would be known to guide us to it. First, the nature of this duty, in short, is to dispose our selves by the help of that gracious influence given out by the spirit of the Rod, to receive these cordiall revivings which the chastening providence hath ordered to us: How unwor­thy is it, that God should hold out such sweet incouragements to his chastened children, and they, in a kinde of unbelieving discon­tent, never regard him? So troubled are they with the smart, that they will not once minde the sweet of the Rod: This is utterly a fault; therefore let us know Gods Will in this, and do it.

But how must wee do it? Quest.

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

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

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

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

2. The subject of this duty is the 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 [Page 90]Rod to incline his afflicted to lifting up, and by all the reason of his discipline ingageth them not to fainting, but to cheering hearts: Let me speak to you for God, and from God in this matter, Come yee afflicted of the Lord, gird up your loynes, hearken unto me, will yee keep those hearts sad, which God will not have kept sad? O sin not against God in this, as yee would by no means sin in other cases; if he say lift up your hands, do not yee hang them downe, if he call to rectifying and strengthening feeble knees, let them not fall into palsie fits; if hee cheere up your hearts under the Rod, do not yee make them faint through unbeliefe, and so kill your selves. I need not state the duty againe, what God would have you do in this case. Reade over those cordiall considerations in the scourging Provi­dence under which yee lie; set before your eyes the relation, power and tendernesse of a chastening Father, stirre up your selves to hope for, and call out all the sweetnesse in that Fountain, both of your be­ing, and of your affliction; view the Mediator of the Rod, and rouse up your hearts to take hold of him your Pattern, your guide in this uncouth way of trouble, he will bring you out: Consider the rule of the Rod, it can do no more hurt than what the promise hath in it, for this orders it, and nothing but good can issue from the Word of promise: or, in a word, looke to the end of all your afflictions, it is righteousnesse, peace, and joy in the Holy Ghost; now stirre up your selves, and feed and live upon these comforts, account it your work, and as naturally a duty as any, to call up your souls out of troubles, to lift them up in Faith, in Hope, in Prayer to meet the reviving in­fluences of God given out with the Rod unto you; let mee over­come you but in this; that it is your duty to be comforted as much as to be humbled; and if reason or truth may prevaile, besides the moving considerations in the Text, which I shall presse toward the close of the work, these few convincing grounds I shall lay down in this place.

1. The command, counsels, and care of God, concerning this comfort to his afflicted, infallibly evinceth it a duty on their parts to attend on it, and reach forth unto it. Now, are not these com­mands, Rejoyce in the Lord alwayes, Phil. 4.14. Jam 1.2. Ma [...]. 5 11, 12. Count it all joy when you fall into divers temptations; Rejoyce, and be exceeding glad when yee are reviled and persecuted, &c. In all which was matter of chastening as well as triall, smart that did make sad, as well as a cause that did support; Counsels are frequent, let not your heart be troubled, neither let it be afraid, lift up your heads, &c. And the [Page 91]exceeding great care of God to have this effected, strongly proveth, it must not be by them neglected; two evidences of this care are in sight: First, in providing a spring of comfort for all cases of di­stresse and dejection among his own children, Joh. 14.16, 18.26. therefore 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. How doth he in them call upon his afflicted, O thou afflicted, and tossed with tempests, and not com­forted? And doth this care of God call for no care from you, to see that his end be not frustrated, and your hearts left comfortlesse? Reason must convince you, that yee must be like-minded with God, to suffer as hee would have you suffer, and be humbled as hee would have you humbled, and be comforted as he would have you comforted. Now then, if it be your duty, be as conscionable and carefull to dispose your selves for the comforts of God, as for any other duties to him: So yee must be, if yee deale truly with him, for as much as this is honour to him as much as any other ser­vice. What a reproach cast yee upon God, to make the world judge, God cannot comfort his people? O therefore lift up the hands that hang down, and bestirre your selves for comfort.

2. The comforts of God are not only ingagements, but inablings of poore soules to all other duties expected from them; so that sleight these, yee lose your strength, and become fruitlesse. It is ob­servable in the delegation of the Spirit by Christ to be his Churches 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. hee 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 [Page 92]when the Lord would have his servants be faithfull and bold in the testimony of him, Joh. 15.26, 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. 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. 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. Now 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 [Page 93]Faith, 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. [...]. Ephes. 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 [Page 94]with 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. [...]. 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. 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.

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

Surely the more need of comfort, because thou art faint, Answ. and of support, because thou art lame and haltest: Thinkest thou to cure thy fainting and heale thy halting, without the consolations of God? This cannot be; observe the Apostles method in this verse, he aimes at it by the rod to bring us to an upright station and even walking with God, but this cannot be while dejection is predominant over heart and flesh; first then he labours to support hands hanging downe and feeble knees, and then directs to make right paths for lame feet to walke in. It is the naturall course of curing, Nitendum est 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.

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 [Page 96]here to be weighed, that we may know Gods mind herein, and more strongly conclude what here he teacheth us. The usefull counsaile here given is short and pithy, rhetoricall and rationall, clothed in a metaphor, as the former, but carrying in it and pressing on us a solid truth, and wholesome advice for rectifying our wayes, and making even our hearts with God, being put upon it by the scourge. The Act of provision or making: The object, right paths or wayes; The sub­ject for what, for your feet, are all expresse termes in the dutie, and suted in this borrowed speech one unto another. Feet are the instru­ments of motion, which here must note all that of man that must move to God, [...] gre [...]sivae, ita op [...]at [...] claud [...]at, quondo non se­qu [...]r r [...]ula [...]gis divinae, Aquin. in tex. [...]. Ʋ [...]bitas, S [...]mi­tas, vias, &c. Est prae [...]pt [...] [...] 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. in the course appointed for the creature; and therefore not onely affections as one, or mind as another, nor any one part singly, but the whole man must be here intended; which the heart may well comprehend; these also as we are guided by the following expres­sion, must be conceived lame feet, halting, maimed hearts, cripple or limping soules, that walk not perfectly with God, like a foot bruised or out of joynt: then is a leg or foot truly lame, when it followeth not the rule of the going or moving facultie, which is to tread even, and so to walke at ease; No lesse our hearts and works toward God are lame, when they follow not the rule of the divine law. Againe for these, right or even paths must be prepared, that is, a right course or frame by that unerring truth, must be set for these to move in. I should not stand critically to paraphrase upon that word in the text (paths) which signifies strictly such a way or tracke, that a wheele makes upon the ground, suppose of chariot or the like; (for I am per­swaded here mainly it intends a way fitted for a man to walke in, whether drawn out by a wheele, or trodden by a foot, it matters not, either may serve, and so doe to present the way of Gods counsells to us, fitted for Christians to walk in:) but finding it occasioning a pi­ous conceit, that it should presse speed in the way, as well as evennes (as the charret-wheele runs in its tracke when the foot but walks in its course) I would not reject it; yet not concluding it necessarily from this expression; A right course to God is the maine here pre­scribed. Once more, these we must make; for the direction is to us; not favouring free will, as the Jesuite notes, as if this were presently in our owne power; their Seraphicall Doctor may teach him better from the Text; Make streight paths, that is, so much as in you lyeth, indeavour to it, but it is Gods onely worke properly to rectifie or make streight hearts and wayes, for which cause David prayeth, Shew me thy wayes, O Lord, teach me thy paths. God himselfe by the [Page 97]Spirit given in the rod, inclines and orders the heart to a right frame suted to his counsells, but then the chastened soule being quickened and acted by God, must work under him & with him to bring heart, words, and works to this right rule, so that indeed God onely recti­fies, and we are rectified by him, all our motions being onely in him and by him; as he said, Now I live, yet not I properly and of my selfe, but Christ liveth in me; So indeed God properly and by his strength makes streight the crooked, we are but streightned by him, however moving in his hand; It is a certaine truth, our duties depend upon Gods promises, as the effect upon their cause. This word the Lord of heaven speaks, Isa. 35.6. The lame man shall leap as an Hart: and speaking doth create it, the lame stands upright, and walks and leaps in the wayes of God. In short, the dutie here concerning us, is not unfitly paraphrased, Make streight running paths for your feet, or, [...], Camerar. Runne streight and uprightly in the wayes of God; this is the worke char­ged on us: How careful would a man be for a lame foot, to have shooe even, ground even, all even to keep from hurt? more should we care for lame hearts, to have frame even, and paths even for them to walk and run in, if our marke be blisse. The former wherefore indispensably presseth this upon Gods chastened ones, Gods care in chastening must put them upon care in rectifying or making streight their wayes for him; the last rule then for our practicall use of chastenings is, Doct. 4. Gods chastening Providence is his rectifying hand upon his halting Children; or thus, The rod providence inforceth the chastened as much to rectitude to­wards God, as comfort for themselves; no lesse injoyning to make even wayes for lame feet, than to lift up hanging hands and palsie knees. I shall not need here againe to state the nature of this chastening Pro­vidence, the spring that moves to this dutie, that being done above. These three things must be dispatched, and then shall I set the period to this worke. 1. A discovery what vertue, force, or help, this 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 [Page 98]thence upon the dutie: The question here to be satisfied is the (quid sit) what force this is? Which opened, will carry its proof within it selfe. The vertue or power then of this chastening is two-fold. 1. Physicall or naturall, which is the cause naturally producing this dutie, as the fire warmth upon that which is applied unto it; The rod makes right in beating to it; this force constraines by inabling. 2. Mo­rall or rationall, forcing the reason of man to command his heart to this rectitude, and bend towards it. In all works and means of grace, as God dealeth powerfully, so he doth rationally also with man his creature; These deserve a little weighing.

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

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

2. Effective also, or a creating power is this issuing from the rod-providence to make Gods 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. David found this upright frame really made and abiding on his soule, for which he blesseth the houre of his chastening. It is good for me, Psal. 119.71. that I have been afflicted, saith he, the effect was evident, the learning of Gods upright statutes; which was no other, but the framing of his heart unto them; needs then must they walk rightly and run in even paths, for whom God makes such hearts and wayes.

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

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

1. It is the will of the Chastiser, the command of the highest God, even your amendment by the Rod, to have your feet set even in his right path; Ezck. [...]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; [Page 101]can reason deny to yeeld to this power, which is for the mans sal­vation, and not destruction? Surely not; we shall then take it as un­deniably pressed upon chastened soules from this sweet Providence, therefore make streight paths for your feet. But what is our duty here? That is the next part.

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

THe power of Providence to help us, and reason from the Rod to convince us of duty, have before appeared; That we are to be doing something being summoned by the Rod, is evident, what we must do, is now the question. Make right paths for lame feet, we must, this the Rod would have, that we set our halting feet in Gods even wayes, to make our treadings or steps sutable thereunto; Now, halting here is an unperfect or uneven walking with God, when by feares or other blasts, we are kept from the strict and right tract of conversation, from which we should not swerve; Amend­ment then, or thorow reformation, is the morall of right paths, and right feet joyned together, which is our work to look unto; to make our thoughts right concerning God, concerning sin, con­cerning duties, and our affections right, suted to various objects according to the rule, and our indeavours right, striving to keep close to the line of 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 [Page 102]come 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. 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, [Page 103]no 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. 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 [...] be car­ryed in that terme [...]; that is, if our running be implyed in this track of a ranning wheel. by greater measures of Faith. I will run the way of thy Commandements when thou shaltinlarge my heart: This pious conjecture from the wheel [Page 104]track 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. [...]. 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. 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 [Page 105]to be under the Rod, while pressed with pain, or overcharged with feare, they seek any deviations for shelter from God, complying with worldly devices, and not wholly shaking off their profession of the Lord. This lamenesse or halting then, is an unsound wal­king with God, unto which the flesh of Gods chastened doth much incline, while it is under the Rod: A carefull eye must be then upon the hurt, lest it prove fatall, and proceed to the utter subversion of the soule: no lesse is suggested in that expression, Est 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. will appeare in a full in­duction of the afflicted Saints in all ages: See Abrahams halting with God in Egypt before Pharaoh, in Gerar before Abimelech. In the same kinde and place did Isaacs lamenesse appeare under the scourge of Famine, he walked not perfectly with God. Gen. 26.7. So Jacob halted in the matter of Esau, worse then that was with Gods pinch; Gen. 27.19. and Moses halted in the Wildernesse, especially at the waters of Meribah, and poore David confesseth himselfe ready to halt in all his sorrowes; Num. 20.11. 13. & 38.17. Mat. 26.14. and terrified Peter halts quite down-right in the hight Priests Hall. I need name no more instances of these; I shall touch only the ground, which is universall in all Gods chastened.

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

1. Carnall sense of the smart and bitternesse of affliction; Now this can discover nothing but evill, vexing and angring the crea­ture; therefore turnes it to some disaffection, both to the Rod, and him that did appoint it: This becomes dismall hatred to God, in the wicked, whose flesh is predominant, but stirrings of disaffection only in Gods own, who have the Spirit supreme in them, which yet unregarded may become more dangerous: See this is Jehoram, 2 King. 6.33. Jon. 4.9. who threw off God upon it; and this in Jonah, who was something discontented with him.

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

SECT. 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 [Page 108]freely 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, [Page 109]and 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. 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. from whom Timothy was advised to withdraw.

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

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

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

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

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

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

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

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

SECT. X. Second Motive.

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

The moving Consideration then to Conscience in former duties from the present word may be thus proposed. Note. Gods choice is to have his rod prove rather healthfull then hurtfull to his chastened children; healing not killing is the prime intention of the rod, which must presse them to use the rod for incouragement, and amendment, who ever desire life, and not death. Two Queres must be satisfied to open the strength of this Motive. 1. What is this health or heal­ing? 2. What vertue is in former duties with respect unto the rod, for healing the lame and halting soul. These being apparent, may put on to more circumspection in dutie. 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. [Page 114]Let this be spiritualized, and it may fit here; spirituall life (of which here) is the result of the union of the soul with Christ; the health intended is the good and prosperous state of this life, which inward­ly consists in its duely proportioned union with Christ, and free communion of spirit from him, without fatall obstructions of sin, and outwardly in the light of Gods countenance, and favour, ex­pressed in externall blessings, which make this life, sweetly comfor­table. Vpon interruption of either, this life is weakned by inward obstructions, Cant. 5.8. as it was with her that cried, I am sick of Love: and by outward obstructions also is it something impaired, whereupon in case of any outward affliction on the Church, a seeming eclipse of Gods countenance, Hos. 5 13. Jer. 8.22. It is said to be sick, and the health of it out gone up nor recovered. This state of health then must needs be very sweet, therefore evey desirable; unto which the rod by its comfort­ing and reforming influence being duely received, doth very much advantage. The view of the severall healing vertues in the duties urged, will clear this, and more forcibly presse to a due, and con­scionable observance of them, which shall now be laboured.

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

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

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

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

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

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

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

1. Recta disposit to 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 [Page 117]soule without any intervening sodering; Christ for the soule, and the soule for Christ, without other mediating causes; These may prove obstructions, and dest oy our life in Christ, not save it.

4. That this placing of these parts be orderly, Christ in Supre­macy, the soule in subordination: That body is not well, whose members are out of place; it must be deficient in beauty, if not in health; and indeed an uneven and unfit disposition of members, [...]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. When minds stand right with Gods mind, and will with Gods will, and love where God would have it, 1 Pet. 3.21. and feare where God appoints it, and zeale where God calls for it, so that answer of conscience is directly to Gods call, Psal. 27.8. according to that, when God saith, Seek yee my face, the heart answers in very termes, Thy face, Lord, will I seeke; this is a sound spirit in good state of health; rectifying therefore must be healing.

3. 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. 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 [Page 118]by Christian soules: Heaving therefore thus touched the good­nesse of these motives, which is their drawing force, for a close of all, as God directs, I shall only labour to move by them to the practice of those duties which concernes the chastened in the right use of their afflictions.

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

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

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

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

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