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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	father_n	good_a	2,753	5	4.1032	3	true

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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

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 M●● 1.6 If I be a Father where is my honour And reason yeelds it him especially while pleading against his children with the rod 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

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

not let our spirits sinke when such support is given to hold us up To the third Quere then 3. What is the Duty What is the afflicteds duty it will now be needfull to returne we see the providence chastening the comfortable considerations therein presented and their force to revive and comfort all the vertue and force of consolation is upon Gods side but the duty in the use and application is upon ours God gives the reason of our cheerfulnesse in his work and we must returne performance answerable in our duty God gives the life but we must lift up hands and knees our selves But what is this lifting up precisely Surely it concernes us to know whose duty it is to do it It is an expression fitted to the former metaphor of hanging hands and palsie knees however friends may be about supporting chasing cheering these fallen fainting and dying members yet the very patient himselfe must put forth the strength hee hath to raise these diseased parts out of this sad and pining posture and so strive to dispose them that the remedies applied may bring forth the defired ease and reviving Resolve the precedent dolefull Embleme properly into hearts fallen trembling and fainting under Gods chaflisement and this lifting up must note a sutable work in the chastened for removing this spirit-palsie and heart-failing The notation of the name or word it self may help in this it is plainly in it's proper significate to erect or set upright in it's place something disjoynted or fallen from it's proper station wee reade it used by Christ to expresse his cure upon the crooked woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 13.13 Shee was made streight that is her parts and members were restored to their proper place site and posture and this was her comfort So God speaks of the ruin'd Tabernacle of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.16 by way of comfort to his people I will set it up that is put it into it's right state and frame again No lesse here is it a Paraphrase of comfort to the soule bowed downe and heart infeebled to lift it up is to set it in it's right state and posture towards God for receiving the comfortable influences of his chastening providence which it cannot do while it hangs down and lyeth in it's palsie fits Now then a right position or erecting of the heart that it may be capable of and meet with the consolations of God in his scourging love is the duty concerning us when the spirit is set right and even with God for his revivings then is head and all lifted up with comfort when it declines or hangs down another way it swerves from Gods intended refreshings The nature subject and condition of this duty would be known to guide us to it First the nature of this duty in short is to dispose our selves by the help of that gracious influence given out by the spirit of the Rod to receive these cordiall revivings which the chastening providence hath ordered to us How unworthy is it that God should hold out such sweet incouragements to his chastened children and they in a kinde of unbelieving discontent never regard him So troubled are they with the smart that they will not once minde the sweet of the Rod This is utterly a fault therefore let us know Gods Will in this and do it But how must wee do it Quest Plainly thus by putting out that spirituall strength we have Answ into activity or motion for setting the heart in the right frame to sure with the consolations of God in the Prophets phrase Isa 64.7 by stirring or rousing up our selves or Davids expression by calling unto our spirits in time of fainting and distresse Psal 42.5.11 Why art thou cast down O my soule c. This is our work to call up and stir up our hearts from over-powering dejection to reach to the consolations of a chastising father held forth in the very Rod. But whereunto should we call or stir them for attaining this Even to these duties following that set them in a right frame for comfort 1. To believing and by Faith to a single and attentive eyeing of all these comfortable considerations which the Fathers care disposeth in every Rod for the good of his chastened ones So to view them that Faith may make them evident which were formerly obscured under smart of outward evill and make them really subject which to sense seem not to be where they are and to apply all and make them properly our own which is Faiths peculiar it doth but touch and take God himself and all that God hath It was the ground of the Prophets complaint There is none that stirreth up himselfe to take hold of thee Isa 64.7 What was the reason they saw Gods face hid from them in their dark and sad condition and themselves consumed by the hand or means of their own iniquities but they could believe no good in this severe hand of God toward them therefore they lye still in their sinking and will not so much as stir themselves to take hold of God This is great dishonour to the holy One. Stir up our hearts wee must to Faith on the comforting part of the Rod if wee would have them right and set to meet with the revivings of God 2. To hoping and waiting for the giving out of these cordials from the chastising hand Thus David calls to his soule in his perplexities Why art thou disquieted within me hope thou in God for I shall yet praise him Psal 42.11 who is the health of my countenance and my God The patient soule shall never looke for help or comfort from God in vain such hope cannot make the soule ashamed O stirre up fainting hearts to hope we must that sweet hand that scourgeth will give out gracious support to that good heart that hopeth activity is our duty in this also 3. To crying and earnest supplication to our chastening God to send out sweet out of the smart and meat out of the eater then we set our selves in a right posture for receiving mercy when our drooping hearts are stirred up to pray and cry for those gracious discoveries It was also Davids activity Psal 4.6 when he wanted the comforts of his God he falls to crying Lord lift thou up the light of thy countenance upon me The heart is set upright when it can pray under the hardest pressures and this is duty to pray and cry for comfort Though we should be neer the shadow of death yet must we not let our hearts fall downe It is a dismall fall to be thrown from prayer If God hold out so much sweet comfort in his chastening government and severest discipline it is the least wee can do to fetch it out by prayer Lift we up then our soules to God that he may lift up his favour upon us This is the duty 2. The subject of this duty is the

than the awakening power the awing power the convincing power the softning power and reforming power of the Rod over the flesh whoever have experience of this they are put in not beaten off from present duty under afflictions The being of such a Spirit is demonstrable as well by divine revelation as by reall effects from the execution of the Rod. 1. It is revealed 1 Pet. 4.14 that together with fiery and wasting trialls there is a Spirit of Glory and of God given to the Saint that is a mighty excelling power that shall master and over-rule all sufferings reproaches scorchings that may befall them and make them so to live above pain as to glorifie God in the midst of torments This is the spirit of the Rod intayl'd on it for them that shall be heirs of salvation which shallinable them to present duties and smart shall not turne them back from a conscionable attendance on their work this is that only which overcomes corruption and caused the Rod to do good and no hurt 2. The different effects of affliction upon severall hearts must conclude this Spirits presence in one Rod and it's absence in another what reason else can be given 2 Cor. ●● 11 12 13. that the very same Rod should convert one and not so much as move another to any goodnesse Manasseh was bound with a Babylonish chain and affliction was great upon him in that bondage no lighter irons were upon Jehoiakim and Zedekiah yet he converted unto God and accepted but not they what may be the reason of this Surely the spirit of the iron was upon him by it to presse him unto God but nothing save Iron upon these to presse them under sin O let our eyes be then in our afflictions toward this Spirit that we may gain it Surely this will weaken affliction and strengthen us But where may this be found Quest 2. and whence is it to be obtained For satisfaction unto this also Answ 2. nothing is more cleere then the Apostles expostulation Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of Faith Doubtlesse not by that but by this It is true this is meant of the Spirit of the Covenant which same also is the spirit of the Rod by gracious dispensation annexed to it This is not parchased by any labour or work of ours but by the hearing of Faith that is by that doctrine or word of promise here opposed to the Law which Faith heareth and receiveth so that no Spirit or divine power from God tending to life is any where to be found but in the promise nor from any place to be expected but from the Word of Grace The former expression notes both terme whence that is the promise and means whereby this Spirit is drawne forth and that is Faith the word of Grace carryeth in it this power and Faith is the only instrument to worke it out Such promises as these are as the treasuries of the Spirit whence variety of power is given out to the chastened and believing soule Hos 5.15 In their affliction they will or indeed they shall seeke me earely for the forme of words is promissory and here is a Spirit or power given out to by asse the soule in afflictions unto God and to speed it too in seeking earely in the morning after him and so it appeared in the effect Hos 6.1 Isa 43.2 3. when immediately they call upon each other Come let us return unto the Lord so againe it is promised When thou passest thorow the waters I will be with thee and thorow the rivers they shall not over slow thee when thou walkest through the fi●e thou shalt not be burnt neither shall the flame kindle upon thee For I am the Lord thy God c. Here lyeth the securing spirit and the preserving power for the Saints in the house of affliction that may make them sit and sing and worke securely God gives it out from himselfe in his promise to them Z●ch 1● 4 and Faith must receive Yet further I will bring a third part that is his chosen remuant through the fire and will r●fine them as silver is refined and will try them as gold is tryed They shall call on my Name and I will heare them I will say it is my people and they shall say the Lord is my God See here the trying refining spirit working in the fires upon poore soules yea the covenanting closing obedient spirit that through all chastenings knits the soule closer unto God Let faith now work throughly upon these promises it will ingage the power and Spirit of the Lord to refine and fit the soule for God and to unite it with him It is evident what this Spirit is and where to be obtained Obedience to this direction is now required eye more the spirit of the rod by faith than the smart by sense this will be the benefit the sticke of the rod cannot so much disturb as the spirit setles nor that so much grieve as this doth comfort nor that so much weaken from worke as this doth strengthen to it for Spirit is stronger than flesh in any kind and in this is given out of God to over-power affliction that it should not hurt or hinder but help and further them in the way to glory Gaine this Spirit and thou canst not be lost under the rod. SECT XI A third direction 3. TO the soule that would be industrious in keeping close to this spirituall exercise under chastening the last word that I should give for help is To eye the Mediator of the rod and make sure of him to be siding with it Jesus the Son of God the Mediator of the Covenant mediates also for his in respect of the rod to make this worke together with that for the eternall good and comfort of his chosen There is no passage of providence from God to us but it comes through the hand of a Mediator 1 Cor. 8.6 All things are therefore said to be by him and among those all chastenings of his people must fall in O sweet and blessed rod that falls upon any poore soule through its Mediators hand it cannot be evill but good unto him The very notion of a Mediator is full of sweetnesse Some smattering light of this that it is best to have to doe with God through a Mediator some of the Gentiles had Heroes Damoues Deastra Mediantes dignitates notans for which in their way they canonized such as they conceived to be Heroicall Spirits while they lived to be the Favourites of the High-gods when they died by whom they expected to draw downe some favours upon themselves But the true light of God gives us to know one Lord Jesus Christ by whom are all things and we by him one Lord Mediator indeed Jehovah is in him fulnesse and goodnesse of beeing and that quatenus in the very respect of Mediatorship that by

of Christ before his adversaries is too too evident 3. Base feare of men and crearture terrors proper to this flesh do prompt to halting with God Mens homin's omni metu superier tantum quod Deo probe●ur reputa● timor ad quaerenda diverti●●●s inge●i●●us est plus satis Calv. in text when danger appeares and smart drawes neer the flesh this wounded Abraham with a lie as well as Isaac and Peter by a sad backsliding from Chirst This hath been the laming and almost the baining of many Saints in severall age● when Gods hand hath been gone out in triall against his Church Feare is subtile to finde digressions from God and make the soule walk unevenly and full of danger yet this the universall affection of sinfull flesh 4. Foolish hope to ease the smart by complying with Gods enemies and so halting between both This however it is not allowed in Gods children yet are they subject to such motions from their flesh helpt on by the power of Satan whereby their hearts may be dampt 1 Sam. 27.10 their limbs lamed their pace may faulter towards God See something of this in Davids carriage before Christ Thus then the Saints have been and may be in danger in their afflictions to be lamed and brought to halting therefore but need by reviving and reforming to prevent this very lamenesse yet if this be neither prevented nor healed greater danger than this is at hand that may more orderly perswade to the former duties SECT IX To the second part of the first motive TO the second haltters in affliction are very apt to become Apostates if comfort may stop and reformation prevent this mischiese all reason will perswade the lame soule to make earnestly after these But why should such an argument as this be used to Gods children lest that which is lame be turned out of the way Quest when it is certain they cannot fall off from God unto perdition It is not irrationall to use such motives for duty to the most stable and unshaken soules in the Church here Militant Answ and therefore not unusefull with the Spirit of God to presse them upon the best of men to keep them close to their obedience These considerations may evince the necessity of such arguing toward these First they are rationall creatures grace hath not swallowed up reason nor destroyed the man though it over-power and innoble it for heaven Now to all such all reason-foreing and convincing arguments are sutable now prevention from finall Apostasie to perdition is a forcible consideration to every rationall creature to take heed of the halting evill that leads unto it and make use of all preservatives comforts counsels for rectifying and establishing that will certainly keep the soules from it therefore meet for the best as well as for the worst of men Secondly they are even the best in great part carnall and sold under sin as the Apostle was and every one is in the first great bill of sale by mans transgression however in Christ redeemed and set above the power of corruption yet even in this state of grace sin is in them as thornes in their sides and pricks in their eyes and therefore strongly inclining them to fall from God however they be kept by the power of God unto salvation This did so terrifie that holy man that he cried out Who shall deliver me from this body of death Where then diseases are though not predominant it is not unreasonable to presse for care to prevent death Thirdly consider the ground of their establishment That they cannot fall away from God is not from any strength or ability in themselves to stand nor indeed from any creature Consideration for mutability and change is the creatures adjunct but it is meerly grounded upon the Covenant of God to Christ and to his seed wherein his power wisdome justice truth and immutability are freely ingaged to keep these soules from perdition unto eternall life Now that wisdome that hath contrived the perseverance of these to glory who are so fraile and unstable in themselves hath also cast the way whereby he will accomplish this promised end and deals with them as well rationally as powerfully to effect this purpose It pleaseth therefore this God-wisdome to sute arguments to the state of his creatures he seeth the remainders of pride in their flesh that upon conceit of priviledge may puffe up and make secure and thence thinks fit to presse some terrible considerations to suppresse such swellings and keep the soule in an humble and believing feare whereby it is inabled to steer it's course directly unto God and to reach home unto him however indeed the argument of it selfe cannot prevaile but the power of God in it drawes over the heart to yeeld obedience no unreasonablenesse then to presse the fixed ones of God with such shaking reason for this way God doth fasten them in his Kingdome This rub removed two things must be declared to open the force of this motive first that halting doth incline to Apostasie secondly that there is a death-preventing vertue in the former duties to keep from this fall For discovery of the first the demonstration will be cleer in their properties of halting which are inseparable from it however vincible by grace 1. Claudicatio partim declarat tarditate partim etiam inconstantiam in doctrina Beza in Text. Rob Steph. The slownesse or backwardnesse the indisposition of the lame feet to walk loth they are to put forward in motion now such retarding of an halting heart in the way of God doth not only increase the indisposition to move but gives occasion to all the enemies of salvation the world and devill as well as their owne flesh more mightily to withstand them and beat them backe againe or turne them quite out of Gods even track delay or slacknesse is no where so dangerous as in the way of God so many lusts and temptations there be that upon the least stand do overtake us every step in Gods race is a step backward in event Now with this evill the halting Saints are infected ● King 18. and therefore in danger of backsliding themselves though graciously prevented by God How slacke these halters were in Elijahs time and how neer thereby to be driven off from God the Story makes very cleer they were halfe inclining unto Baal 2. The crookednesse or uneven treading of the lame walking feet must needs incline to greater wandrings perversnesse in tends directly to aversenes from the wayes of God A member disjoynted and set in a posture sutable to its misplacing must needs grow distorted and ugly in processe of time So doth the uneven pace of the halting heart incline to a desperate defection in the progresse unless forbidden by the great God The Lord therefore chideth his Disciples out of their crooked and perverse disposition Matt. 17.17 O perverse generation how long shall I be with you how long shall