outward affliction on the Church a seeming eclipse of Gods countenance Hos 5 13. Jer. 8.22 It is said to be sick and the health of it out gone up nor recovered This state of health then must needs be very sweet therefore evey desirable unto which the rod by its comforting and reforming influence being duely received doth very much advantage The view of the severall healing vertues in the duties urged will clear this and more forcibly presse to a due and conscionable observance of them which shall now be laboured 1. The healing vertue of true comfort soveraigne over all sicknesse lamenesse or halting of spirit to God-ward caused either by sinfull obstructions or dangerous stumblings will be evident in these speciall saving properties of it 1. The closing or uniting vertue of it in case of any breach or separation made by obstructive sin between the soul and Christ its life oyl and balme are therefore sweet expressions of comfort they close the breaches of the flesh and so heal no lesse the consolations of God These reviving influences arising from God do both give forth God unto the soul and draw the spirit back again to God Christs name that is his sweetnesse are comforts manifested is as ointment powred forth Cant. 1.8 which is attractive upon the sense of standers by therefore the virgins love him pure souls separate from uncleannesse by love cleave to him and are closed with him O that broken and afflicted hearts who refuse comfort would but consider every touch of comfort is a close of the soul with Christ they would catch for this that they might close with him 2. There is a gladding influence from this comfort it chears the spirit and makes life lightsome and pleasant this is health grief makes the heart sick but joy restores it The healing medicine of Christ his comfort is therefore stiled the oyl of gladnesse it makes glad the heavie spirit Psal 35.7 and by chearing heals the sad distempers of it no cure to be hoped for him whose spirit is overwhelmed and will take no gladding cordiall Consider thou sad heart not comforted joy revives and grief must kill take heed of self-destroying by rejecting gladnesse that will heal 3. There is an heart inlarging vertue in this comfort of Christ and the more open the heart is to God the more saving health there Oblessed healthy soul where all influences of Christs Spirit have roome and passage to diffuse themselves through the man he must needs be well Grief draws up the heart like a purse and shortens the spirit therefore it must make sick but Comfort opens it wide and gives God full scope Life may expatiate here and delight it self this is health indeed O that the contracted heart that cries out of its straitnesse unto God would think to be comforted is to be inlarged every drop of this oyl opens the heart and gives way to the Spirit of Christ to run to and fro freely this is the savingly healthfull man Psal 27.4.5 Psal 119.32 No man more hunting after comfort then David and none more inlarged to God then he he cals for this and for that also De we the same 4. There is a soul-quickning power in these consolations joy inlivens and makes man active not onely to live but to be lively this is health This very sight of comfort made the Spouse run to her beloved and hasten him with her cries unto her Cant. 1.4 and 8.14 Draw and we will run is her expression and Haste my beloved is her call The active soul for God must needs be healthfull sad heart lie not still complaining thou art dead and dull it is thy sicknesse drink in the consolations of Christ these will restore and quicken why refusest thou to be comforted The God of comfort by the Son of comfort Isa 57.18 through the Spirit of comfort out of the promise of comfort supplies all this to his lame and halt because he will have their healing not their perishing and perpetuates them hereby in a good state of health that it may abide with them for ever Weigh thia inducement to obedience SECT XI The healing vertue of the second duty 2. THe force of healing in the second duty which is equally pressed with the former that we may no lesse urge it from this motive is there considerable The duty is rectifying wayes or reformation which God urgeth from his Rod not to hurt but to heal God would certainly have healing of soules rather then festering or destroying therefore his counsell is to make streight paths that we may be healed rather then subverted The healing vertue then in this duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.10 would be discovered to incourage more earnestly to lay hold upon it and this will appeare in the effects of this rectifying our paths or of reformation if it be that thorow righting of the soule as is intended by it these are a three-fold rectitude left upon the man 1. Recta disposit to partâ—â—m A right disposition of the parts considerable in this living creature which is the new creature or Christian now exercised under Gods Rod. As it is in man or any other living creature it is not well unlesse soule and body have a fit harmonicall union and consent nerver can health be expected there where life was never well seated so unlesse there be a right cementing as I may call it or disposition of the soule with Christ the fundamentall life of it it cannot live and therefore not live well or be in health These conditions are requisite hereunto 1. Mons sana in corpore sano That the parts so disposed for union between themselves be true the truth of Christ to the truth of men to phansie or make an imaginary Christ to be coupled with man or an imaginary man to be united to Christ is but to erre not to rectifie A monstrous imperfect or a crasie body joyned with the most excellent soule can never make an healthy man both true and sound make the man found indeed In this businesse wary we must be not to mistake Christ in respect of our selves Joâ—h 25.1 2. nor our selves in respect to Christ He the true Vine and we the true branches are like to make a noble plant to God Heart to heart spirit to spirit must be suted 2. That the disposition of these each to other be reall imaginary unions are as uselesse here as imaginary parts a reall habitude or respect of each other must be here health is not in imagination but reall fruition 3. That this disposition be immediate between Christ and the soule without any intervening sodering Christ for the soule and the soule for Christ without other mediating causes These may prove obstructions and dest oy our life in Christ not save it 4. That this placing of these parts be orderly Christ in Supremacy the soule in subordination That body is not well whose members are
Spirit to bring in the severall vertues of Christ for perfecting our salvation in these speciall wayes 1. In answering the Spirit to his worke of union for as that from Christ takes hold of us so faith in us moved by the Spirit takes hold of him whereby the soule is actually united to him and by this union made partaker of all saving vertue in him therfore of the power of his death Rom. 11.20 Hence it is said that we are ingrafted into Christ by faith and no lesse that Christ dwels in our be arts by faith Ephes 3.17 Now the work whereunto faith moves us in this matter is to yeeld to the Spirits offer and to close with Christ as members whom he reveales as sent of God to be our head and so with him to become one Christ mysticall thus our minds by faith are moved to close with him by apprehending knowing and acknowledging him to be our head our wills by choosing him and yeelding to him as head and our hearts by faith also cleaving to him as head in loving fearing and delighting in him thus by consent of faith are we brought to union with Christ and thereby to communion in all his fulnesse whence we draw from his death that fruit which his death doth yeeld and from his resurrection that good which it carrieth for us and in a word from him thus we have grace for grace as the graft sucks out the juice and fatnesse of the good Olive 2. In answering to the Spirits worke of revelation faith is serviceable which faith doth and indeed onely can doe by making evident and reall to the soule what the Spirit by the word reveals Now indeed the greatest works of the Gospel on mens hearts are effected by revelation the Gospels light hath a mighty influence upon all saving effects Nothing of grace is wrought in a soule but by light this works life and all to men To the present case the Spirit reveales Jesus Christ the compleat salvation to his people his death the plague of their sin his resurrection the cause of their life to God and therefore a necessity of dying and living with him this revelation being made evident reall by faith unto a soule becomes not a Platonicall Idea or vaine speculation but an over-powering truth working it selfe into the heart and moulding it into its owne likenesse of death or life The power of such revelation is eminently averred by a mighty Apostle that was once a bitter enemy to the Gospel yet thus he speaketh Gal. 1.15 When it pleased God to reveale his Sonue in me immediately I conferred not with flesh and bloud It was so powerfull being evidenced by faith that it presently takes him from all carnall considerations knits him so fast to Christ that flesh bloud can never take him off somewhat like that fiery charret that separated Elijah from Elisha and took him unto God indeed such fire there is as well as light in these revelations realized by faith And that this is faiths serviceable worke to the Spirit so to evidence is cleare enough when it is styled the Evidence of things not seen Heb. 11.1 faith will convince when no light els can move The Spirit of revelation therefore meeting with faith Eph. 1.17.19 leaves great and mighty works upon that soule no lesse than the might of the power of God revealed to them can effect Such is that in the present instance when the Spirit revealing and faith evidencing the death of Christ to be sinnes destruction the soule is hereby lest dead unto sin Let faith therefore worke upon this revelation to evidence it that the minde may discerne it and heart rest upon it the life of sin will surely fall as the hearts of Israel at the sight of Goliah or as the man dyes at the piercing of the Cockatrices eye 3. Faith serves the Spirit to bring in the vertnes of Christ upon the soule in answering its application and direction concerning this matter by receiving one and obeying the other which being fitted for this instrument none but faith can answer It hath been declared before that the maine worke of bringing christ and his excellencies into the soule is upon the hand of Gods mighty Spirit This unites to him and reveales the force of him and by its spirituall energie gives or applies him intirely for life and every piece of him for the severall effects of grace with command so to receive him and expect the revealed force or vertue from him Now nothing but faith can sute the answer this onely receives what the Spirit gives and obeyes what the Spirit commands and so doing makes the soule have actuall experience of all that good of Christ ministred by his Spirit So that the obedientiall act of faith in receiving Christ as he is given in eying of him and depending on him as the onely salvation of his people is the onely way of faith to draw salvation from him So the like work of faith upon his death to evidence it the onely baine of sin in our flesh so to receive it in mind and will and heart and rest on it onely for this effect is the way to find the desired issue even the death of sin in our flesh To them therfore who are puzzeld with that question How faith should draw vertue out of Christ or his death I should onely reply premising that union with him and evidence of him forespoken it is by an obedientiall receiving the truth of him and resting on it to be made good by the Spirit of promise upon which reception all the benefits of person death and life are conferred by the arme of God upon that soule If God send this word to Naaman 2 Kings 5.10 Goe wash in Jordan seven times and be cleane though the water in it selfe had no more vertue to heale his leprosiâ— than anothers yet upon his obedience He that commanded did effect it Or a little more neer the case God commands Moses when the people were bitten with the fiery Serpents Num. 21.8 9. to make a brazen Serpent and set it upon a Pole with expresse word that if any bitten should look up unto it he should be healed and live If any now shall aske how did their looking to the brasse draw vertue for their recovery No satisfaction can be given but this their obedience being therein testified God fell not short of his word he healed while they were looking Our Lord himselfe applieth this to our present case Joh 3 14 15. As Moses lift up the Serpent in the Wildernesse so must the Son of Man be lifted up that whosoever beleeveth in him should not perish but have everlasting life As eying the brazen Serpent healed the fiery bite so looking upon Christ lifted up crucified and dying heales the poysonous bite of that old Serpent and the sting of sin that the soule shall not perish by it but live Some difference there is
A DRY ROD BLOOMING AND FRVIT-BEARING OR A Treatise of the Pain Gain and Vse of Chastenings Preached partly in severall Sermons but now compiled more orderly and fully for the direction and support of all Gods Chastened that suffer either in CHRIST or for CHRIST in these dayes By G. Hughes B. D. Pastor of the Church in PLYMOVTH Legi apud quendam sapientem Non est vir fortis cui non crescit animus ni ipsa rerum difficultate ego autem dico Fideli homini magis inter flagella fidendum Bern. Epist 256. Ad. D. P. Eng. It is good for a man that he bear the yoke in his youth Lam. 3 27 My yoke is easie and my burden is light Mat. 11.30 London Printed by T. Paine for John Rothwell at the Sun in Pauls Church-yard 1644. TO THE RIGHT VVORSHIPFVLL the Major Recorder and Aldermen of the Town of Plymouth with all that love the Lord I sus in sincerity even unto deepest sufferings in that place Honored and Beloved GOds Furnace of affliction and refining Fire hath beene visibly set up among you as in other parts of this distressed Island the furnace hath beene as hot and the flame as great as in any of Gods work-houses in the land Me thinks pity should be shewed to you so deepely afflicted and tossed with tempest by your friends Your enemies and the Churches oppressers wil not spare to add to your afflictions persecuting you as evill doers and charging you with Disloialty a Crime more bitter than your sufferings were the charge but just unjust aspersions will turne to greater honour at the last therfore may be present comforts I pray both for my selfe and you the abhorring of that Sinne next to Rebellion against the Lord of Glory I trust we shall strive equally against it be approved before the Reproacher in the latter end But why disloyall if I may a little reason because obedient to the lawfull commands of the true fundamentall power ordained by God over us such obedience cannot be Treason unlesse that power bee Traiterous and before this Age it was never known that a true Parliament was a subject capable of the crime of Treason and truer than this rais'd according to the fundamental constitutions of this Kingdome never was any let the enemy himselfe be Judge In this case it is safer to be accounted a Traitor for obedience to such a power then to bee one indeede by resistance of it To the accusers returne The Mystery of Iniquity as it covers sinne in poysoning so it hides the cause in persecuting It pretends Christ when it would convey into the Soule the very Hell of Antichrist and it cries out Faction Treason when it would murther outright Christ in his Members And this devise is too well knowne now than that Gods chosen should bee deluded by it wish them againe to leave calling Traitors and waite for the Chronicle in the next Generation which will more truely tell the generations to come who have beene indeede Traitors in this Age And tell them once more it little concerns the Saints in this matter to be indged in mans day or of mans judgement Gods day and judgement are hasting on unto which alone doe we appeale There shall they answer Christ and us and untill then wee will patiently beare and wait for sentence from our Iudge Your great suffering in the eyes of others both God and Men will finde I hope better acceptance and draw sweeter expressions for returne God hath not hid his face from you in yours deepest darknesse in the flame he hath kept your Bush from burning and in the furnace your selves and substance yet from consuming All that I pray for you is ye may not be found unthankful nor unfruitful but that ye may tread in the steps of Gods bosom-sonne to learne obedience by all that ye have suffered and returne unto the Lord according to mercies received For your helpe in this course I am bold to present this worke to your eyes and hearts to be seene and studied My first conceptions of it I confesse were occasioned by my owne afflictions for my owne use which though bitter to the flesh I hoped to sweeten by the Spirit of these truths bound up in this Apostolicall advertisement to the Christian Hebrewes and I blesse God my hope did not altogether faile nice in this matter Afterwards my thoughts were inlarged to some Sermons upon this subiect with desire not to keepe close these reviving cordialls but to impart them in measure for the comfort of Gods afflicted The desire of some of these to have those words under their eyes which did but touch their eares hath prevailed with me to compose all in this Treatise now to make it of publike use Yet in sending it abroad my hearts desire is to give it a speciall direction unto you and my prayer to God that it may abundantly be profitable to your soules To the love and care wherof as I am ingaged by the more speciall bonds of Christ so if you may better prosper under chastenings by this first fruit of my labour on you it will be my full rejoycing I present this worke to you and the afflicted Church the rather at this season to bee both a remedy against present pressures and an Antidote against the malignity of future troubles in the flesh which the Holy Ghost seem's to bid us to expect in these last dayes of testifying against the Antichrist and his vassal creatures if we be the Saints of God he points at our time and all that space remaining to the harvest of Antichrist Revel 14.12 with that finger Here is the patience of the Saints Here and now trialls enough shall be raised to exercise the patience of Gods Saints but no cause to undervalue Saintship for this Blessed Saints in this time that store up patience that keepe the Commandements of God and the faith of Iesus The victory and Kingdome shall be theirs If any afflicted soule may by this Treatise be directed to its due exercise under the rod and help't on to the receiving of the desired fruit it is all I aime at that God may be glorified in it Vpon you dearely beloved and longed for J cast this seede with a great hope of a sweete returne of a treble fruit toward the rod toward your God toward your selves which I beseech the Father of mercies by the word of blessing to perfect you by your obedience to helpe on that we be not ashamed 1. Towards the rod I shall long and hope for your returne of patience in a sweete bearing of it that ye neither faint under it nor despise it of obedience in a due hearing of it that like the Bee yee may worke hony out of every netle and of diligence or watchfulnesse to be conformed to Gods Covenant for which the Rod pleads that it may be as the thorne at the Nightingales breast your constant Awakener unto God 2. Towards
That God tenderly accounts the burdens of his people heavie may be evident from the notice and observation he takes of them which is exact and full if any expressions after the manner of men may helpe us to conceive this we have variety that God useth and yet all fall short of that which God doth in this respect because the observation of God is beyond the expression of man yet if f Exod. 2.25 seeing considering and looking upon the afflictions of a people argue tendernesse or if g Ier. 31.18 hearing hearkning to their groanes prove a carefulnesse h Psal 56.8 or if telling the Pilgrims wandrings or botling or booking the mourners teares shew a right valuing of their sad condition this God hath done this he doth this he will doe for his people 2 Hee doth not oâ—ely note thus the griefs of his people but is sutably affected towards their sufferings in his owne way above creature comprehension because he cannot suffer from any object his affection is all act and to bee discerned by the effects upon the creature yet these things in the language of men are spoken of him 1 His pity to his chastised he speakes himselfe of mourning Ephraim i â—â—r 31.20 My bowels sound or are troubled for him and it is said of him his soule was grieved for Israel straitned or shortned put to distresse or paine from them strange expressions for God and strangely true beyond our imagination nay as if beeing God he could not be pitifull enough because he could not suffer he sends his Son k Heb. 2.17 to bee made like unto his brethren in the flesh that hee might bee feelingly mercifull to the tempted 2 His care to measure and moderate the afflictions of his people that they exceede not their strength and to make way for escaping when they overcharge l 1 Cor. 10.13 Hee is faithfull in this and therefore tenderly yeelding to the moanes of his afflicted 3 His tender bearing with kind interpretation of and gratious pleading for all the hasty words froward and unseemingly carriages of his children under their sad pressures which fellow-creatures would scarce indure So God pleads for Job against Satan m Iob 2.3 Seest thou my servant Job still holdeth his integrity although thou moovest mee against him to destroy or swallow him without a cause so hee excuseth all Jobs hasty language which by his unfriendly comforters were turned to his reproach and charged as brands of his hypocrisie yet after all God giveth him this witnesse against his mistaken friends n Iob 42.7 Ye have not spoken of me the things that is right as my servant Job hath It is Gods returne as was Elisha's to his servant about the Shunamite in her sad unseemely passionate carriage holding the Prophet by his feet Gehazi is presently at her to deale roughly with her and thrust her away but Elisha is more tender o 2 King 24.7 Alas let her alone for her soule is bitter or vexed within her This is a Spirit from God like himselfe yeelding to the infirmities of a chastened soule 3. His carriage to the very adversaries of his people the instruments of their sorrowes speakes his tender indulgence towards his burdened ones and argues that he grants the rod is smart and painfull see it and judge of it in these particulars 1 In his limiting and restraining the Adversaries which are his rod that not a stroke more shall bee laid on but what hee commands himselfe for his childrens good p Psal 76.10 The wrath of man shall praise him so farre therefore he will use it but the remainder of wrath that which takes away his praise he will constraine So he bounds Satan in afflicting Job first touch not his body then touch not his life God yeelds there is bitternesse in the afflictions of his servants therefore he will not suffer them to overflow 2 In his reproving of men for their unkind and mercilesse carriage to his chastened people see how hee handles Eliphaz Bildad and Zophar for dealing so harshly with his afflicted Job q Iob 42.7 8. he chargeth them they spake not right and no lesse then a sevenfold sacrifice can purge away their sinne or folly and that too by the intercession of despised Iob sure he is contrary to what hee reproves and if mans folly thinke afflictions light Gods wisedom accounts them heavie 3 In discovering his wrathfull displeasure upon the persuers of his afflicted what matter were it how afflictions were multiplied if there were no burthen in them but God is angry with them that increase the sorrowes of his chastened therefore he must thinke them grievous Heare what hee speakes for poore afflicted Zions and Jerusalâ—ms sake r Zâ—ch 1.15 I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction Gods displeasure then upon the distressers of his people declares his grant that their chastenings are grievous 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God giveth this Judgement of indulgence and alloweth this carriage under their chastenings the two great causes Efficient and Finall will soone determine Reason 1. 1 The Efficient is God-Love himself who from eternity hath purposed the discovery of himself in the notion of his good wil and pleasure to these soules whom he thus indulgeth This love being declared in giving them to Christ in accepting them into Covenant in calling them out of the world by his Word and Spirit in chastising them as children must now looke to the perfecting of his purpose in their appointed glory therefore needes must it worke so towards them in all conditions that they may be furthered in all to their determined end hence it is that hee chasteneth them when they neede chastening and supports them when they neede help pitieth them when they are pained and indulgeth them when they begin to faint and discovereth thoughts of compassioÌ„ to their griefs when they think themselves forsaken This love made him fal upon Ephraim neck in the midst of his bemoanings under the rod s Ier. 31.20 Ah poore Ephraim ah deare child the son of my delights how hast thou been chid and whipt and yoaked and distressed and none regard thee I remember thee since I spake against thee I know thy burthen is heavie surely I will have mercy on thee Love makes God of this minde 2. Reason 2. The End which God aimes at no lesse necessitates this present judgement and in respect of us is twofold onely that I shall now touch 1 More generally for all to leave a rule of truth unto his creatures therby to order their judgements and affections what to think and what to doe to their brethren in like case of afflictions for God doth not judge so because it is truth but it is truth because hee doth judge so he makes truth in his creatures he findes none
will see none of them be missing not a haire of theirs must fall to the ground nor the least hurt betide them by their sufferings and againe hee tells them as accounting highly and preciously of them baser things are not kept by tale not stones but gold and things of price such are the haires on the heads of Gods children therefore he numbers them much more their teares their prayers their sighs their wandrings should not this make us to lift up 2. The activity of this sweet care As God is purely Act it self and therefore no passion or stop from others can take impression on him So is his care about his childrens chastenings active and alwayes stirring to do them good by them It is therefore noted that the seven eyes of the Lord run to and fro through the earth no rest nor stop with this providence day nor night from working good to his children out of these afflictions This is good 3. The humility or lowlinesse of this providence is sweet it stoopes to every the basest poorest miserablest condition that may befall Christs members it lookes to sores and issues and ulcers and boyles and stripes and wants and burthens of all sorts that may be upon Gods people if they be in the dungeon it is there or in the stocks there it is with them in fire or in water or in mire with Jeremiah thither stoopes this providence to rule all these distresses for good This is the care it self which strongly presseth the consequence wherefore c. 4. 4. Rule of Rod. To these the Rule of chastening comes in yet to make the inference the stronger and inforce afflicted spirits unto comfort it is wholly delivered according to the intimation in the context either in counsels of incouragement or comforting promises bearing up against faintings In summe the Covenant of grace takes in all wherein that excellent goodnesse and faithfulnesse of God revealed may well injoyn to lift up hanging hands and feeble knees 5. Reb. 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last particular in this chastening providence is the end of is which expresly is declared to be the profit good of Gods children holinesse righteousnesse peace the very good of grace and glory both here and hereafter to be injoyed of which with the former much hath been spoken before only here must it be noted Manus inquit remissas habetis genua vestra ideo labescunt quia non agnoseâ—t 〈◊〉 quae vera sit in rebus adversis consolatio Calv. n text as giving in it's strength with the rest to perswade Gods chastened unto cheerfulnesse wherefore even for this end also as for the rest lift up the hands that hang downe c. SECT III. The force of the precedent providence and duty thence concerning the chastised TO the second Quere what force this chastening providence hath upon the following duty of incouragement in Gods afflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very terme of illation can conclude no lesse but that there is a vertue in that drawing out of this duty by these premises otherwise weakly must it be pressed wherefore lift up c. Now we know the Spirit of God argues not weakly but upon forcible grounds In short then I shall reply there is a double force one of nature and influence another of reason and consequence which hence issue out to inforce the chastened to comfort and reviving 1. There is a power of the severall concurrents of this chastening providence to give out naturally vertue for refreshing and raising up the heart As the sunne gives influence to the matter it animates and therefore it must live because it partakes of that quickening power So no lesse nay much more this highest providence must necessitate the creature to expresse the influence of it and give out it's effect in return of duty unto which it doth incline Now in this speciall consideration of providence about the Rod both the cause ordering it and effect upon the soule produced by chastening must needs incline it to receive incouragement In the Cause we have the Father primarily putting out in this Rod his power and his love the Son next to him Mediator-like sweetening the Rod with all the gracioâ—s fruits of his merit and intercession before he will suffer it to be laid on or to smart upon the flesh the Spirit proceeding from both these whose name is therfore eminently the Comforter manageth the Rod brings all the sweetnesse of Christ with it to his members and effectually so applyeth the over-powering grace that it must needs keep up the soule from fainting and incline it to sweet and heavenly refreshing in the very fires The promise the rule of this providence carryeth no lesse the arme of God to help and his counsels too are all inabling words in this matter Strengthen the weak hands and confirme the feeble knees say to them that are of a fearfull heart Be strong Feare not Isa 35 3â—4 No sooner spoken thus from God by his Spirit but it is created and so set in the station of comfort unto which God calleth the poore soule In the Effect also of this providence which is all the soules profit the hearts good and that evidently effected upon the man eminently is this force seen for good and nothing but good of which this is the best here intended can cheer a soule and that must and will do it if it be not mistaken Let me therefore in short thus argue and conclude with our Apostle Your eyes are opened and light presented therefore you must see or your eares boared and voyce sent out therefore yee must heare or the the Sunne is now in the vernall Aequinoctiall therefore the earth must spring all necessarily follow by influence imparted So here as strongly Gods chastening providence hath sweetly touched you therefore lift up the hands that hang down and feeble knees be cheerfull and revived yee must be so if the sweet vertue of that providence have an influence upon your spirits 2. To add to this If strength of reason have force upon a man to perswade him to any thing the strongest reason is here from sweetnesse of chastening to draw the afflicted to the duty of reviving Take a little draught of reasoning the Fathers love is in the Rod therefore should we be comforted not dejected The Mediator sweetens it therefore should not we faint but be refreshed the Spirit measures it and sanctifies it therefore should we be glad under it the Promise is the rule of dispensation and the effect our true and eternall good therefore should we be incouraged and live cheerfully above the smart If we be men here is reason the strongest reason of God to draw us to revivings when we begin to faint if from ability to duty and from free and glorious mercy to duty be a strong way of reasoning then this must prevaile God chastens therefore should we be cheerfull and
follow not the rule of the divine law Againe for these right or even paths must be prepared that is a right course or frame by that unerring truth must be set for these to move in I should not stand critically to paraphrase upon that word in the text paths which signifies strictly such a way or tracke that a wheele makes upon the ground suppose of chariot or the like for I am perswaded here mainly it intends a way fitted for a man to walke in whether drawn out by a wheele or trodden by a foot it matters not either may serve and so doe to present the way of Gods counsells to us fitted for Christians to walk in but finding it occasioning a pious conceit that it should presse speed in the way as well as evennes as the charret-wheele runs in its tracke when the foot but walks in its course I would not reject it yet not concluding it necessarily from this expression A right course to God is the maine here prescribed Once more these we must make for the direction is to us not favouring free will as the Jesuite notes as if this were presently in our owne power their Seraphicall Doctor may teach him better from the Text Make streight paths that is so much as in you lyeth indeavour to it but it is Gods onely worke properly to rectifie or make streight hearts and wayes for which cause David prayeth Shew me thy wayes O Lord teach me thy paths God himselfe by the Spirit given in the rod inclines and orders the heart to a right frame suted to his counsells but then the chastened soule being quickened and acted by God must work under him with him to bring heart words and works to this right rule so that indeed God onely rectifies and we are rectified by him all our motions being onely in him and by him as he said Now I live yet not I properly and of my selfe but Christ liveth in me So indeed God properly and by his strength makes streight the crooked we are but streightned by him however moving in his hand It is a certaine truth our duties depend upon Gods promises as the effect upon their cause This word the Lord of heaven speaks Isa 35.6 The lame man shall leap as an Hart and speaking doth create it the lame stands upright and walks and leaps in the wayes of God In short the dutie here concerning us is not unfitly paraphrased Make streight running paths for your feet or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerar Runne streight and uprightly in the wayes of God this is the worke charged on us How careful would a man be for a lame foot to have shooe even ground even all even to keep from hurt more should we care for lame hearts to have frame even and paths even for them to walk and run in if our marke be blisse The former wherefore indispensably presseth this upon Gods chastened ones Gods care in chastening must put them upon care in rectifying or making streight their wayes for him the last rule then for our practicall use of chastenings is Doct. 4. Gods chastening Providence is his rectifying hand upon his halting Children or thus The rod providence inforceth the chastened as much to rectitude towards God as comfort for themselves no lesse injoyning to make even wayes for lame feet than to lift up hanging hands and palsie knees I shall not need here againe to state the nature of this chastening Providence the spring that moves to this dutie that being done above These three things must be dispatched and then shall I set the period to this worke 1. A discovery what vertue force or help this rod-providence yeelds for rectifying mens hearts 2. The state of the afflicteds dutie under this help 3. The motives added in the Text inforcing to this dutie all which more distinctly handled I shall then draw up the close SECT VI. The vertue or force of the chastening Providence for rectifying hearts and wayes THat there is a force in this scourging care of God to constraine the chastened to this rectitude of heart and wayes the illative terme wherefore doth evidently determine which presseth from thence upon the dutie The question here to be satisfied is the quid sit what force this is Which opened will carry its proof within it selfe The vertue or power then of this chastening is two-fold 1. Physicall or naturall which is the cause naturally producing this dutie as the fire warmth upon that which is applied unto it The rod makes right in beating to it this force constraines by inabling 2. Morall or rationall forcing the reason of man to command his heart to this rectitude and bend towards it In all works and means of grace as God dealeth powerfully so he doth rationally also with man his creature These deserve a little weighing To the first Take we in but those grand concurrents to this chastening dispensation the Author Mediator Spirit and Rule of the rod not to speake of them distinctly they joyntly give out their power to effect this rectitude in the chastened soule and that efficiciently necessitating the man to this streightnesse of heart and way and that in this order God the Father in his Son and by his Spirit and through his promise or according to that word of grace so orders the rod that it shall reduce the wanderer rectifie the crooked and help the halting to walk at ease in right and even paths therefore they must make streight paths for their feet All these persons are coordinate in the rectitude of their own being the ground of this effect produced in the creatures and in their power and in their purpose of working it this way on the afflicted Deut. 32.4 Psal 19.8 Right or Rectitude is the Name of God in every person No lesse is Right the singular propertie of his word and if so whatsoever issueth from this hand according to this rule by the rod must needs be an answerable like effect Now the joynt power given out from this chastening Providence to frame the soule to this dutie is various 1. A teaching power Directive which is properly a teaching power that dictates this uprightnes of heart and walking to the chastened and prompts them succesfully to it The rod hath a voice in its smart speaking righteousnesse but of it selfe weake untill he that prompted it put forth his voice in it here the Providence chastising or God himselfe correcting teacheth by it reformation or rectifying of a mans waies and if he teach he makes impression upon the spirit though creature teaching passe off too sleightly It is the note of Christ in recording that promise Joh. 6.45 They shall be all taught of God Every man therefore that hath heard and learned of the Father commeth unto me God doth not teach in vaine or in any case so not in this way of instructing by the rod his uprightnes prickes the lesson and his power teacheth it to