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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	soul_n	whole_a	worth_a	1,913	5	9.2236	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86695	A dry rod blooming and fruit-bearing. Or, A treatise of the pain, gain, and use 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 Plymouth.	Hughes, George, 1603-1667.	1644 (1644)	Wing H3308; Thomason E48_9; ESTC R14529	125,445	138

argues small strength for the heart to faint in the day of affliction so it no lesse evidenceth great power not to be shaken 3. There is a reward certainly following after and that a sweet and full one Jer. 31.16 It was Rachels consolation Refraine thine eyes from teares thy worke shall be rewarded No worse the issue of all Gods chastenings It is sweet to live the life of God above afflictions It is honorable to be of the Worthies and mightie ones of God to doe excellently Its greatest gaine to have Gods reward Himselfe is the returne I am thy Shield Gen. 15 1● and thy exceeding great reward was his word to travelling Abraham and no lesse his voice to the soules labouring faithfully under his rod. Be comforted then ye chastened of the Lord life and honour and riches are yours if God can satisfie you your worke shall be well rewarded then be comforted 4. The promised end and certain issue both of the fathers scourging and of thy laborious exercise under the rod conclude infallibly sweet consolation to thy soule Three expressions in the text which carry in them the gaine of affliction are very cordiall and worth applying to the heavy heart 1. Fruit is intailed upon Gods rod and thy worke which issuing from God in this line is a notion of good not of evill and sounds abundance not scanty measure of this sweet that doth arise from bitter It is some comfort to know a mans end shall be good though his beginning and way be darke and evill Woe to him whose good shall end in evil and joy in sorrow but blessed he whose sorrow shall be turned to joy and teares finished in laughing Good much good is reserved for thee in the latter end thou afflicted of the Lord doubled sweet had Job for all his sowre and so shalt thou Job 42.12 let not present sorrow swallow up thy hopefull comforts 2. Righteousnesse the speciall kinde of this fruit if serious thoughts work on it must inlarge thy heart and heighten thy joy against all smart whatever it cost thee It is of the kinde of spirituall and heavenly good not low visible and earthy all which must perish This is a piece of Gods holinesse whereof by chastening he intends to make us sharers with himself this is fruit this is good indeed This heavenly rectitude helpt on in mans heart by chastenings is the face or Image of God in a mirror the divine nature carrying in it the whole Set of Graces answering to the Graces of Christ and Attributes of God none so neer God as these in reality of nature and dignity of place These are in the Spirits expresses the heavenly Gold Pearles Diamonds Agats Carbuncles Rubies c. Blessed soule that is fraught with such riches what will one scruple of saving faith of true holinesse c. be worth when God comes to seek his Jewels Beggarly world shall then be shut out no worth in the Gold of Havilah or Ophir only excellency will be in the Gold of Heaven a little righteousnesse more worth then a world and thou poore chastened of the Lord shalt have fruit a whole crop and abundance of this whilest thou labourest in the fires to glorifie the Lord He will inrich and honour and comfort thee 3. If there be not good enough in that heavenly kinde of fruit to comfort thee excellent because it is righteousnesse the face of God a spark from heaven take in it's adjunct or sweet associate Peace that clings unto and kisseth the righteous soule This is the blessing that cannot be denyed thee thou chastened of the Lord Peace be unto thee The Lord himselfe speaks it unto thee John 14.27 the God of Peace Christ bequeathes it the Prince of Peace My peace I leave with you my peace I give unto you even to his troubled and afflicted Disciples and the Spirit of peace seales it upon your hearts designed the only Comforter in Christs stead to be alwayes present quieting and comforting the hearts of his distressed members Nay the Rod it self speaks peace and not evill nay if thou wilt look up and see the goodnesse of God in his scourge thy heart must and shall say truly It is peace God smiles on me whilest he whips me my smart is allayed my feares are gone perfect love shines forth in chastening Why should I be afraid God ownes and holds mee though his hand be heavie upon me he calls mee darling childe of his delights when he seems to cast me off he rebukes mee indeed sharply yet hee remembers mee hee strikes yet his bowels are troubled for me he hath afflicted but hee will sure have mercy on me I will therefore cheerfully beare his hand because it is good and comfort my self in my sorrowes and sing to my God in the very fires for the fruit of righteousnesse and peace shall be with me for ever My God and Father saith so my Redeemer saith so my Comforter saith so yea my afflictions say so and therefore my heart is perswaded to assent and say Surely it is so Peace is my solace in the midst of sufferings though the world see it not Consider and be comforted yee chastened ones SECT XIII Cases arising from the premises resolved AGainst closing with these comfortable considerations I know the troubled hearts of Gods dearest are disswaded that upon some seeming ground of reason which unlesse removed must make their conditions comfortlesse and their burthens doubly burthen-some Let us heare then what they can say and weigh that strength of pretended reason to see if it be forcible to keep out comfort in this condition if not to take it out of the way that it may perplex no more 1. Case 1. Our soule refuseth comfort and concludes nothing but wrath from God in it's affliction being moved thereunto from the greatnesse of the evill lying upon the flesh It argues like Gideon my misery is too great to admit a dram of love or mercy in it As he to the Angel J●dg 6.13 If the Lord be with us why then is all this befalne us No no God cannot be favourably with a people in such extremities as are b●falne us Never say the Lord is with mee or upon my side or like that widow-Jerusalem Lam. 1.12 Was ever any sorrow like unto my sorrow therefore a token of the day of Gods fierce anger and who can comfort against this Surely none can beare up when God puls down Answ nor comfort when he speaks displeasure if he be not graciously present with poore soules in their afflictions no reason indeed is there at all to be comforted The inference is good thus far but stay now Doth the greatnesse of our outward evill argue infallibly the absence of Gods love or the presence of his wrath This is the question which to take for granted is a great mistake the Negative part of it is Gods known Truth otherwise cast Job and

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 o●ely note thus the griefs of his people but is sutably affected towards their sufferings in his owne way above creature comprehension because he cannot suffer from any object his affection is all act and to bee discerned by the effects upon the creature yet these things in the language of men are spoken of him 1 His pity to his chastised he speakes himselfe of mourning Ephraim i ●●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 Jerusal●ms sake r Z●ch 1.15 I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction Gods displeasure then upon the distressers of his people declares his grant that their chastenings are grievous 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God giveth this Judgement of indulgence and alloweth this carriage under their chastenings the two great causes Efficient and Finall will soone determine Reason 1. 1 The Efficient is God-Love himself who from eternity hath purposed the discovery of himself in the notion of his good wil and pleasure to these soules whom he thus indulgeth This love being declared in giving them to Christ in accepting them into Covenant in calling them out of the world by his Word and Spirit in chastising them as children must now looke to the perfecting of his purpose in their appointed glory therefore needes must it worke so towards them in all conditions that they may be furthered in all to their determined end hence it is that hee chasteneth them when they neede chastening and supports them when they neede help pitieth them when they are pained and indulgeth them when they begin to faint and discovereth thoughts of compassiō to their griefs when they think themselves forsaken This love made him fal upon Ephraim neck in the midst of his bemoanings under the rod 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

else to steere himselfe by nothing more cleare then this that God laieth himself a rule to his creatures in his Attributes and workes As in that t Levit. 11.44 Be ye holy as I am holy so in this u Luk. 6.36 Be ye mercifull as your heavenly Father is mercifull otherwise vaine creatures are apt to call heavie light and bitter sweet and put off thereupon all bowells towards the Lords chastened God saith chastenings are heavie yet we might know it and say so too and subscribe unto it and expresse sutable indulgent affections to our afflicted brethren 2 More speciall for his chastened ones and that is to bee a standing comfort to them at every crosse when lovers and friends may stand fa●re off and none regard their sad condition though creatures thinke our burdens nothing and shew no pity to the afflicted it is no small refreshing that God knowes our sorrows and judgeth them grievous sit for his compassions David was often put to the use of this and sound no little comfort when an exil'd pilgrim hee wanders heavily driven from house and home and sprinkles his steps with teares and yet no man pitying or taking him in then he is comforted with this thought v Psal 56.8 Lord thou tellest my wanderings and bo●llest up my teares Againe when his spirit is overwhelmed with grief and hee lookes on the right hand and beheld and no man would know him no man cared for his soule then he can see and say x Psal 142.3.4.5 O Lord thou art my portion and my refuge thou carest for me and countest my burthen heavie Thus therefore God sheweth his certaine judgement of his peoples chastenings that in case of creature comfort failing to shew himselfe to be above all that it might be a standing cordiall to the afflicted soule SECT VI. Some Corollaries or inferences for instruction VVIthin the bosome of this sentence past by God lyeth this usefull truth Vse 1. Inst 1. God indulgeth yet grieves his children As God that chastens his owne judgeth their sufferings grievous so he himselfe spares not to put his holy ones to griefe He knowes the rod is smart and yet he laies it on though he pity hee will not spare to grieve his children Hee that knowes its griefe himselfe inflicts it Hee chastens yet pitieth them for their paine he pities and yet he chastens and sets on sorrow It doth not gainesay Gods gratious indulgence to afflict his people Three things God eyes Their sinne Their profit His owne Covenant all which inforce the unin of Gods indulgence and correction 1. God indulgeth yet scourgeth sons with an eye unto their sin not for satisfaction this were a detraction from Christ who alone can make it And what can the pain of the body recompence for the sin of the soul but for correction having marked former errors and miscarriages in them It is no lesse then Atheisme to deny God such a sight of sin in his children testified by his chastenings and intended not so much to afflict the soul as sin as may appeare in these aims of God therein 1. Every chastening respects sin To render sin more evident to the creature which perhaps before lay hid and unobserved or mistaken to be better then it is but when the deserved rod comes and grieves the flesh this discovery is presently made All the grief is sin which either hath provoked this painfull chastisement or at least made a way for it that the glory of God may appeare in the manifestation of sins bitternesse by it None knowes the fire better then he that hath been scorched nor can any better tell what cold is then he that hath been frozen and benummed by it and no man can speak of sin so well as he that knowes it in the smart It is a truth unquestionable y Lam. 3.39 Man suffers for his sin sin then is his suffering and its malignity in the smart of this z Compare Gen. 34.30 and Gen. 35.1 Jacob never so smelt the stench of his sin in the neglect of his vow at Bethel as when it made him stink amongst the inhabitants of the land a 2 Chron. 33.11.12 Manasseh never thought sin so burdensome as he found it by the iron chains in Babylon b Psal 38.3 So David seeth his sin to be the racker of his bones And c Rom. 7.24 Paul acknowledgeth it his death Thus sometime God teacheth men the knowledge of sin by its bitter evils d Iudg. 3.16 as Gideon taught the Elders of Succoth with thorns 2. To render sin more odious to his people doth God put them to grief He that loves wine its likely he doth not love poyson and if one cannot be had without the other if reason be left in the man the loathsomnesse of this will marre the pleasantnesse of that and make both equally odious It is usuall with God to put gall and wormwood upon sins desired Teat to wean his peoples affections from it that they might feel it the bitternesse of their soules and hate it e Hos 2.6.7 When thornes and adulterating seducing lovers are bound together the Church forsakes both these and them when Idols have no better companions but f Isai 30.20.22 bread of adversity and water of affliction they shall have a quick dispatch from the chastened souls with indignation they shall say Get ye hence 3. To render sin lesse pernitious or destructive and to give the speedier and the surer death unto it God grieves the soule which he so much tenders Flesh and sin are so neerly related and united that one cannot be but the other must be also neither can that lie weakned or afflicted but the other likewise suffers when the chastening hand of God laieth on the corrosive upon the Flesh when this weakens flesh it weakens sin and when it kills flesh it kills sin that it may save the soul from sins malignity in reigning and in killing It is the Apostles sure word g 1 Cor. 11.32 We are chastened of the Lord that we should not be condemned with the world The life and power of sin brings condemnation in the world Gods chastening kills that life and prevents that condemnation in his own afflicted See then indulgence and severitie in Gods rod towards his own in respect to sinne it is great mercie to lance that he may not kill With these purposes did God intimate his care of correcting the promised seed h Psal 89.30 31 32 33. If his children forsake my Law c. then will I visit their transgressions with the rod and their iniquitie with stripes yet I will love them too though I make it smart See chastening and yet indulgence love and yet the rod laid on 2. God puts his children to grief though he count it grievous Chastening looks to childrens profit with an eye to their further profit the full successe is given in that expression

a little fruit but greater must be had and used to bring in plenty grown knowledge in the waies of God grown faith growne patience growne experience and grown strength in grace are needefull to a through exercise and a well managing of afflictions for the greatest advantage Mat. 9.16 The wisedome of the Father would not put weake disciples upon the strong service of fasting while they were as old garments ready to teare upon every little stresse Luk. 24.49 nor would hee have them venture on the hard conflicts with the world nor on the bitternesse of suffering untill they were indued with power from above How sweet is the proportion betweene abilities and worke which God hath setled Medications hence arise suting all ages Art thou strong to beare afflictions pity and tender the weake that sink downe under burthens take them in thine Armes and beare for them Art thou weake in suffering Infirmity must shame thee it is thine owne fault to obstruct thy growth yet Gods pity may revive thee hee will not for all this overcharge thy life And now up and be growing blessings are promised from heaven and meanes afforded on earth O heighten thy mind to great gaines therefore to much paines and high abilities This marke I drive at onely in giving this note not to dash the babes because the worke is manly but to put them upon growth that they may be men and worke strongly so beare the yoake and weare the crowne 4. Note 4. Considering this pretious fruit inseparably intail'd upon this kind of affliction take this note of discrimination between rods It is judgement not chastening that leaves a man fruitlesse or void of righteousnesse No clearer signe of a man plagued in vengeance under the curse that to grow worse or of a man under grace and chastened in love than to grow better under the rod Saul and David are a paire of instances fit to exemplifie both parts 1 Sam. 28.7 1 Sam. 30.6 he the worse this the better by all afflictions hee running to the devill and this to God in time of trouble therefore he judged in wrath and this chastis'd in love Iudge all the variety of scourges in the world by this evidence such as the fruit is such is the tree the rod of vengeance if it harden and make worse of chastening if it correct and make the soule better I doe but hold this out to the world as a black note of perdition to Pharaohs and to Ahabs anvill-soules that grow harder by every stroake from God but as an Item unto Christians for speciall care in this matter for improvement of the rod to gratious fruit oh let not a crosse a losse a sicknesse a griefe passe over you but see some fruit of righteousnesse proceeding from it such profit in holinesse by the rod will prove you sonnes and not bastards Make this good that ye bee not disinherited SECT VIII Conviction of sinne to many IT will not be amisse in the next place to glance a little light to sinners from this truth Vse 2. that if they will open their eyes they may see their sinne and miserie to escape them 1. If exercise under the rod be Gods ordinance upon his people for gathering fruit then idlenesse in affliction must needs be a sinne and such a one as will bring utter beggery and undoing upon the soule at last while it opens a way to the scourge to weare wast and impoverish the creature makes no resistance nor suffers the man to make any shift for turning away the bitternesse of the evill God himselfe sets a marke upon these and lifts a cry against them that in the time of his shaking the rod and scourging his creatures are profess'd idlers neither study the rod nor understand its voice nor search hearts nor looke unto God nay not so much as say within themselves What have I done Absolutely stupefied are these Isa 32. ●21 or willingly bent with Issachar to lye under every burden and take no notice Heare how God calles them women at ease Isa● 56.10 Amos 6.1 carelesse daughters sleepy dogges neither shall they goe without their doome feare astonishment and woes unutterable shall awake them and make them howle for ever I confesse it may be an infirmitie upon Gods owne for a moment but it will be their shame and sorrow at their awakening It was much that Pagans should bestirre themselves in a storme more then Jonah and bee his remembrancers to raise him from his sleep that he might call upon his God yet so then it was but it cost him deare for it afterward when he is imprisoned in the belly of hell hee was taught throughly never to sleep out an affliction againe Sluggishnesse may fall upon the Saints but it is their burden and abides not with them But habituated and accustomed idlenesse is the provocation upon which God returnes his heavie displeasure I shall commend one word to these for their serious thoughts a character of themselves and presage of Gods dealings with them except they repent Isa● 26.11 Lord when thy hand is lifted up they will not see they wink or sleep here 's their character but they shall see and be ashamed the fire of thin enemies shall devoure them This is their doome If it be work for God to bee done under chastening such as may help in holinesse then counter-working is sinne when men shall give God blow for blow and stroke for stroke they are busie under the rod indeed but wickedly imployed Fruits of such exercise are Hardening Impatiencie Fretting Fuming against God more hatred of his wayes and blaspheming of his Name Here 's worke enough but all for the Divell and to bring forth greater ungodlinesse It was that foolish Womans advice to her afflicted Husband Iob. 2.9 Curse God and dye Folly indeed to fight against God to be scourged with Scorpions and it was that wicked Jehorams practise 2 Kings 6.33 This evill is of the Lord what should I wait for the Lord any longer Seeing he is thus angry as little care we for him as hee for us See the proud creature No more to these but this God will have the victory and will certainly out-curse you Tremble and returne if not the everlasting curse shall get glory over you 3. If gracious fruit must spring from the rod of chastening then sinners are all unfruitfull sufferers No great difficultie to evince this seeing it is against the command for such returnes as well as against the helps ministred by the rod to make men fruitfull Returne returne is Gods call upon every smiting and no lesse the love Mal. 3.7 smart and spirit of the rod given out to them that will make use of them are sweet helps ingaging to work together with them to bring forth the fruit of righteousnesse It is sin indeed against grace as well as against command to be thus unfruitfull yet sinners there are

comforter the marke therein specially intended which is still some main duty or other for comfort is not given for it selfe but for farther ends thereby attainable therefore when Christ would have his disciples know his minde and keep in remembrance his dictates his way is The Comforter which is the Holy Ghost Joh. 14.26 hee shall teach you all things and bring them to remembrance Nothing so powerfully instructs as comfort for as much as it revives and ingageth thereby the heart first unto it selfe and so brings the soule with delight to hearken to the Word made knowne and none can surpasse that good Disciple who learnes Jesus Christ with delight So when the Lord would have his servants be faithfull and bold in the testimony of him Joh. 15.26 27. or bearing witnesse of his truth this is his course to effect it by consolation I will send the Comforter to you from the Father hee shall testifie of mee and strengthened by his comforts Yee also shall beare witnesse Consolations shall constrain you to do that for me not to leave my glorious work without witnesse to the world Againe If he would have people convinced of sin in a saving way to melt them Joh. 16.7 8. and to drain their soules from filth and draw them unto God in himselfe this is his way If I depart I will send the Comforter unto you It is still the Comforter that he makes use of a sweet and blessed notion And when hee is come he will convince or reprove the world of sin See the Comforters work and if he reprove and make men know their sin sure it is in a comforting way to separate from it and to leade soules safe unto Christ Nothing makes sin appeare so exceeding sinfull as comfort presented to a wretched rebellious and disobedient soule the Comforter if any will make them ashamed and abhorre themselves It is the method of all the Apostles to ingage inable and fortifie soules against hardest oppositions and for greatest duties by the consolations of Christ 1 Pet. 4.14 when they would set them above fiery trialls the C●mfort of the Spirit of glory must mount them and the consolations of Christ harden them against death it selfe as for his own experience the Apostle labours with his Corinthians 1 Cor. 1.3 4 5 6. Now then yee afflicted of the Lord whose strivings of heart are to be h●ly under the Rod to search out sin to hate it to be fruitfull to Christ to mortifie corruption to make a good confession of Jesus Christ to be faithfull to the death conscience bindes you to exact care and watchfulnesse for these and it is well but how do you think to do these if you cannot live under the Rod or how do you think to live without comf●●t I know no way If it be duty for a man to labour it is no lesse his duty to eate and drink and refresh himselfe without which long labour hee cannot Nay with as ardent and strong desires is he to reach after his refreshings as his work the same God injoynes both equally Deare Christians know it then no lesse your d●ty to strive after comfort in your saddest state that must quicken and maintain your life than after any office of that life which God calls for at your hands This I must indeavour to perswade it is your duty to reach after comfort and set your hearts in a right posture to meet with it the soule cannot be profitable to God that refuseth to be comforted by him O then stirre up your selves by Faith by Hope by Prayer to call in the consolations of Christ into your soules these will be your strength and being comforted ye shall worke michtily The Church cryeth out for this Stay me with flagons comfort me with apples for I am sicke of love Support comfort and reviving is that shee calls for the means were fruits cordiall and effectuall thereunto as Pomegranates or such like and good measure of these cordiall receits shee cryes for flagons at least her sicknesse puts her upon and not terrifies her from it shee was sicke with love longing desires to Christ were in her and desire not satisfied made her sick and sicknesse now makes her call for comfort that she may yet be streng th●ned to follow Christ O do yee likewise in all chastisements whether upon spirit or flesh rouse up sinking hearts ye your selves must heartily make after comfort unles ye mean foolishly to give up the ghost and become dead and unprofitable to God 3. Yee will be more perswaded that this is your dutie to make after comfort if yee doe rightly consider what plots the Devill hath to keepe you from it he knows if he can keep you comfortles he will make you fruitles and at last Apostates from God as his hope was concerning Job and he thought he put faire for it when he brought him to curse the day of his birth c. I would alwayes conclude this for truth That from which the Devill drives me is surely the dutie unto which God draws me If he for bids me comfort I will bele●ve that God commands it Let me but touch the wiles of this subtle Serpent a little which I observe at three states of time 1. In bringing men into sin 2. In keeping men in it 3. In killing those that doe escape it as much as in him lyeth The first the Apostle notes about Eve that the Serpent-devill beguiled her by his subtletie 2 Cor 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his sleight of hand turning every way for his own purpose he is very craftie in perswading men into sin The second he warnes of to the Eohesians what wiles methods mazes labyrinths maeanders he hath to puzzle men in sin that they should not find the way out shrewdly guilefull is he this way to hamper men as the cunning hunter doth his game in the net The third is his last fetch that if God mightily deliver the soule and by the power of God it escapeth out of his dominion then his devices are to swallow up that soule with hopeles feares doubts and unbeliefe that he might never taste the good comforts of God but perish in a despairing way therefore he powres out flouds of temptations after him if possible to destroy him Of these inventions the Apostle makes mention in the case of that sinner in the Church of Corinth whom God by his Church had chastened with that severe sentence of Excommunication The man was so dejected that he was even now swallowed up of a kind of despairing sorrow The Apostle therefore timely interposeth desires the Church to pardon and receive in this chastened humble soule lest Satan should over-reach them and while they thought by casting out and delivering to Satan to save the spirit the Devill might thereby destroy it wilily suggesting a desperate ejection of him at once out of the Church 2 Cor. 2.11 〈◊〉