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
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 n 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 n 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 o 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 p Mâ—â— 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 q 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 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 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
adeoque exanâ—â—eâ— prorsus quam â—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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poteâ—â—â—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 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
out of place it must be deficient in beauty if not in health and indeed an uneven and unfit disposition of members â—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 spâ—â—tio 〈◊〉 when judgement will and affections stand right with God in that Euangeâ—â—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. Râ—ctadâ—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 pâ—â—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 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 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 FINIS
God no lesse shall I desire and wait for the eminent Piety Holinesse and zeale for his cause in the power of them to give him Glory his Peculiar in word in waies in worship this he will have either from you or upon you How well spent are we if we be consumed and God glorified Saints are but Lamps or Candles of God they burne and shine to shew his beauty and at last are done Col. Gould goe out sweetly and expire in his glory Such a Lamp is lately gone out with you that is burnt spent for Christ his Church and you His life was light and that desired his death darkenesse not in yours onely but the kingdomes Hemisphaere and that lamented I cannot thinke upon such a publike Man but with Honour and though Envy barke the memory of the iust shall be blessed I mention him onely to move you to a repaire of such a Light Be all so burne and shine and spend state and parts and lives to become at last Gods Glory in expiring 3. Towards your selves I pray and waite for out of all your troubles the fruit of Love Vnion though in times of peace Christians may perhaps grow fat and proud and wanton and kick with the heele yet me thinks the rod and afflictions should tame them Though in the palace the Martyres may contend the stake did surely make them friends One scourge upon all backs for one cause by one Adversary will certainely whip the hearts of them together that suffer Either ye are not all indeed sufferers in the same cause of Christ if so let Hypocrites unmaske themselves or else ye must bee of the same heart and minde O let that cursed selfe dye and let Christ live in you then ye shall bee of one heart and of one minde Selfe-conceit Selfe-ends Selfe-pleasing let them perish Is this a time to seeke things for our selves Seeke Christ serve and please one another in him no way so holy and so prosperous Let the rod have such an answer or if by any other arguments I may let me now beg you into mutual love and sweet accord I will strive by the Apostles strength Beloved if there be any consolation in Christ Phil. 2.1 2. any comfort in love if any fellowship of the Spirit if any bowells and mercies fulfill my joy to be like-minded in the Lord. With this hope I send this token to you in this hope I am hasting towards you your union and mutuall love in Christ will be my joy your divisions from him my greatest griefe Honour Christ and comfort me and blesse your selves in yeelding this fruit Take now this pledge of my love and use it I also shall bow my knees to the Father of our Lord Iesus Christ that while ye are reading the Spirit of life and light may fall upon you and change your hearts into the likenesse of every Truth Hee teach and stablish and comfort and perfect you unto Gods Heavenly Kingdome Into his bosome I now commend you through the Beloved In whom I must subscribe my selfe Lond. May. 11th 1644. Your unworthy Pastor desirous to be your faithfull servant for Jesus sake GEORGE HVGHES A DRY ROD BLOOMING AND FRVIT-BEARING OR A Treatise of the Pain Gain c. use of Gods Chastenings upon his own Children issuing from this Text Heb. 12.11 12 13. Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them that are exercised thereby Wherefore lift up the hands which hang downe and the feeble knees And make streight or even pathes for the feete lest that which is lame be turned out of the way but let it rather bee healed THE FIRST PART Of the Paine of Chastenings 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 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 11th 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
thought of him that is at ease Of the other many of the Saints cry out one saith x Psa 142.4 None careth for my soul another y Psal 88.18 Lover and friend are farre from me A third begges heartily z Job 19.21 Piti◠me O my friends and complaines sadly a 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 which 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 b 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 it s 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 c 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 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 d 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 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 e 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 f 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 g 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 h 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 grieve in this case seeme to crosse the foregoing truth So upon the death of Nadab and Abihu he commands Aaron and the rest i 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 k 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 l 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 m 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 Ezâ—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 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
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 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 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 Jeâ—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 Vse 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
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 spiâ—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 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 over-pressing 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 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
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
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 chastâ—ned cleave to even paths God himselfe is in the rod therefore must worke like himselfe to bring about his purpose of graâ—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 creatiâ—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 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. â—3 11 Dâ—sidero alquâ—d audiâ—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 â—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 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