Correction Instruction or a Treatise of Afflictions, Part 2

Correction Instruction or a Treatise of Afflictions · Part 2

p. 130Now this teaching hath a ſixfold property.

The firſt property is, 6. properties of Covenantreaching.It is an inward teaching. Inward in reſpect of the Object, and inward in reſpect of the Subject.

Inward in reſpect of the Object; 1. Property, it is inward.ſo our Saviour concerning the ſaving teaching of the Holy Ghoſt: when the ſpirit of truth is come, he will guide you into all truth. Ioh. 16 13John 16:13Man may lead you UNTO truth; but it is the ſpirit of God that only can lead you INTO truth; he only that hath the Key of David, that openeth and no man ſhutteth, and ſhutteth and no man openeth, can open to you the door of truth, and ſhew you the inſide of truth. And great is the difference between theſe two teachings. He that comes to a ſtately p. 131houſe or place ſees only the outward fabrick and ſtructure; and even that may take much: but he that comes into it, ſees all the inward contrivances and conveyances; he ſees all the rich furniture and adornings of the ſeveral rooms and Offices of the houſe, which are not only for uſe, but for delight and ornament: Surely, the very out-ſide of truth is goodly; but, like the Kings Daughter, it is all glorious within; not pleaſing only, but raviſhing; this they ſee who are led into truth: Pſal. 119.18.Ps 119:18by ver…ue whereof David ſaw wonderful things in the Law; Objects which filld his ſoul with wonder and delight. And as the teachings of the Covenant are inward in reſpect of the Object, ſo inward alſo in reſpect of the Subject: In the HIDDEN PART thou haſt made me know wiſdom, Pſal. 51.6. and again I thank the Lord that gave me counſel, MY REINS alſo inſtruct me in the night ſeaſons: Pſal. 16.7Ps 16:7the Reins are the moſt inward part of the Body; and the night-ſeaſon the moſt retired and private time; both expreſs the p. 132intimacy of divine teaching; man may teach the Brains, but God only teacheth the Reins; the knowledg which man teacheth is a ſwimming knowledg, but the knowledg which Chriſt teacheth is a ſoaking knowledg; God who commanded light to ſhine out of d…rkneſs, 2 Cor. 4 62 Cor 4:6hath ſhined into our HEARTS, to give the light of the knowledg of the glory of God in the face of Jeſus Christ: it is a loaden expreſſion, and holds forth the inward teachings of God on both ſides; both in reference to the Subject, and in reference to the Object. In reference to the Subject, He that commanded the light to ſhine out of darkneſs, hath ſhined into our hearts; Mans light may ſhine into the Head, but Gods light doth ſhine into the Heart. God hath his Throne in Heaven; Cathedram habet inCaelis, quicorda do…et A…g.but his Chair, his Pulpit, is in the heart: he hath ſhined into our hearts. And then you have the inwardneſs of divine teaching in reſpect of the Object: he hath given us the light of the knowledg of the glory of God in the face of Jeſus Chriſt. Man may give knowledg, p. 133confuſed general knowledg, but God giveth the light of knowledg in the luſtre and brightneſs of it. In thy light we ſhall ſee light: Pſal. 36.9.Ps 36:9the ſoul ſeeth by the ſame light whereby God himſelf ſeeth, thy light: and not only ſo; here is not only knowledg and light of knowledg, but the glory of that light; the light which God brings in to the ſanctified underſtanding, is a glorious light, a marvelous light, 1 Pet. 2.9. the ſoul that the ſpirit taketh by the hand, & leadeth into truth, ſtandeth wondering at the glory and excellency of that light which ſhines round about it: And then laſtly, all this, in the face of Jeſus Chriſt: The face is the full diſcovery of a perſon. Moſes could not ſee Gods face, but only his back-parts he might ſee; Exod. 33. laſt. But now by the fleſh of Joſus Chriſt God hath put a vail upon his face: the vail of his fleſh, Heb. 10.20. through which we may ſee the face of God; 1 Tim. 3.61 Tim 3:6for now in Chriſt it is God manifeſt in the fleſh; the humane nature of Jeſus Christ hath made God viſible. In this face p. 134now of Jeſus Chriſt do they whom God teacheth by a ſaving Goſpel-teaching ſee divine truth, i. e. they ſee it now not only by borrowed repreſentations and natural reſemblances, Epheſ. 4.21.Eph 4:21but in its own native beauty and luſtre, as the truth is in Jeſus: He hath ſhined into our hearts to give us the light of the knowledg of the glory of God in the face of Ieſus Chriſt. 2 property clear convincing. foreign. Ariſt. A Syllogiſme whereby the reſpondent is forced to contradict himſelf, either conceſſa negando, or per negata concedendo.This is the firſt property of Divine Teaching. It is inward, and that both in reſpect of

Subject,

Object.

2. Divine Covenant-teaching is a clear convincing teaching; ſo our Saviour of the ſpirit; when He is come, he ſhall CONVINCE the world, &c. foreign, the word ſignifieth a clear demonſtrative conviction: ſo the Apoſtle defines faith to be foreign: the evidence, or demonſtration, the evident demonſtration of things not ſeen. The Holy Ghoſt in his teachings, brings in divine Truths with ſuch a clear and convincing light that the ſoul ſits down under it fully ſatisfied: it is not only convinc'd p. 135to ſilence, but to aſſurance; it doth ſweetly and freely acquieſce in the preſent truths: Now I know, ſaith Moſes Father-law, that the Lord is greater then all Gods: He had heard of God before, Exod. 13.11.Exod 13:11but that bred but opinion only; but now, he is throughly convinced: I know that the Lord is greater then all Gods. So David concerning his afflictions, Pſal. 119.75.Ps 119:75I know Lord that thy judgments are right, and that of faithfulneſs thou haſt afflicted me. He was fully ſatisfied both of the equity and fidelity of Gods chaſtiſements: right in reſpect of the merit, and faithful in reſpect of the end. And thus in all the Leſſons before preſented to your view, and in all other, what God teacheth, he teacheth with ſuch a clear evidence of truth, that the ſoul is ſet beyond all peradventure: 1 Theſ. 1.51 Thess 1:5Our Goſpel came unto you, not in word only, but in power and in the Holy Ghoſt, and in much full aſſurance: foreign.the word hath a double and a treble emphaſis; aſſurance, full aſſurance, and much full aſſurance: ſuch are the teachings of the Holy Ghoſt. Common p. 136teaching may convince to ſilence, but the underſtanding may remain doubtful ſtill: Formido oppoſiti.there is that which the Schools call ſuſpence or heſitancy in the underſtanding; there is not a full and clear aſſent in the underſtanding to the truths propounded: but a man remains, in the Apoſtles Language, a double minded man: or as the word ſignifieth, foreign.a double-ſould man; duplex amino, a man of a double, or doubtful, or divided ſpirit, floating between different opinions; one ſoul (as it were) beleeveth this way, and another ſoul beleeveth that way; one while he beleeveth there is a God, and anon the fool ſaith in his heart, there is no God: ſometimes he calls ſin evil; and anon again he thinks it good. He beleeveth, and he beleeveth not; ſometimes what he heareth from the word is truth; ſometimes he thinks again it is but an invention of man, there may be ſome miſtake in it: But now the teachings of God ſet a man beyond all thoſe fluctuations and unſetledneſs in judgment: there is that which the Apoſtle calls the riches of p. 137the full aſſurance of understanding to the acknowledgment of the Myſtery of God: Aſſurance of principles, Col. 2.2Col 2:2even when the ſoul may poſſibly want the aſſurance of application.

A third property of divine teaching, It is an experimental teaching. 3d property experimental.The ſoul can ſpeak experimentally of the truths it knows, it is good for me, ſaith David, Pſal. 119.71Ps 119:71that I have been afflicted; why, but may not any man ſay as much as that? yes, few men there are but have the Notion in their heads, & in their lips: I but mark I pray, the Pſalmiſt ſpeaks experimentally to the point, and doth inſtance the good which he had gained by affliction; I have learned thy ſtatutes. He had learned more acquaintance with the word, more delight in the word, more conformity to the word. He knew it more, and loved it better, and was more tranſformed into the nature of it, then ever, &c. So Pſal. 116.6. The Lord proſerveth the ſimple, i. e. God ſtands by his upright hearted ones to p. 138ſecure them from violence: a good notion; but any man may have it in the propoſition; I but David hath it in the experience, I was brought low and he helped me; my faith was brought low, and my comfort was brought low, and my reſolutions were brought low, my feet had welnigh ſlipt. Pſal. 73.2. but God helpt my faith, revived my comfort, ſtrengthened my reſolutions, and ſtabliſht my feet: thou haſt holden me by my right hand, 2 Tim. 1.22.2 Tim 1:22verſ 23. Thus St. Paul, I know whom I have beleeved, &c. I have experienc't his faithfulneſs and his All-ſufficiency: I dare truſt my All with him. I am ſure, he will keep it ſafe to that day. And thus they that are taught of God in affliction can ſpeak experimentally, in one degree or other, of the gains and priviledges of a ſuffering condition: they can ſpeak experimentally of Communion with God, though I walk through the valley of the ſhadow of death, Pſal. 23 4Ps 23:4I will fear no evil; why? for thou art with me: I have had comfortable experience of p. 139thy upholding, councelling, comforting preſence with me in my deepeſt deſertions: ſo of other fruits of affliction, this I had, Pſal. 119.56. this I have got by my ſufferings, I bleſs God I have learned more patience, humility, ſelf-denial, &c. to be more ſenſible of my Brethrens ſufferings, to ſit looſer to the World, to minde duty, and to truſt ſafely with God, to prepare for death, and to provide for eternity, one way or other it is good for me; I could not have been without this affliction, &c.

Common knowledg reſts in generals, & lieth more in propoſitions then in application; but they that are taught of God can ſay, as we have heard, ſo have we SEEN; they can go along with every truth, and ſay, It is ſo, I have experienc'd this Word upon mine own heart, Iohn 3.33John 3:33they can ſet to their ſeal, that God is true.

4. 4 Property. Powerful.Divine Covenant teaching is a powerful teaching: After a man hath got many truths into the underſtanding, the main work is yet to do, and that is to bring down holy p. 140truths to action, to draw forth divine principles into practice: a natural man may know much, he may have an heap of truths in his underſtanding; but they all lie ſtrengthleſs in the brain, he hath no power to live the truths he knows. Covenant-teachings convey ſtrength as well as light, and do what they teach. Iſa 8.11.12Isa 8:11Isa 8:12The Lord ſpake to me with a ſtrong hand, and inſtructed me that I ſhould not walk in the way of this people, ſaying, ſay ye not a confederacy to them who ſay a confederacy, neither fear ye their fear, nor be afraid; ſanctifie the Lord of Hoſts himſelf, &c. It is a moſt ſweet and comfortable Scripture, and that in two reſpects. 1. In reſpect of what it implieth. 2. In reſpect of what it expreſſeth. Firſt, it implieth thus much, ſc. that even the Holy Prophet himſelf had no ſmall combate and conflict within himſelf what to do in ſuch a juncture of time as that was, when it was told the houſe of David, Chap 7.8ſaying, Syria is confederate with Ephraim: that is, that both p. 141thoſe Kingdoms had made a League together, and were now upon their march with their combined forces, to make War againſt the Houſe of David: it was ſad news, and the Text ſaith, The heart of Ahaz, and the heart of the people was moved, as the Trees of the Wood are moved with the Wind, i. e. They were terribly afraid, even ready to die for fear, and in that fear abundance of the people fell off to the enemy, and engaged with them; as it is intimated, Chap. 86.They refuſe the waters of Shiloh that go ſoftly, i. e. they lookt upon the forces of Jeruſalem, as poor and inconſiderable, C…m ſu…n pa…citatem & tenuitatem i…tu…bantar trepidaba…t &c. & putabant ſe tutiſ…im…s ſore ſi tam poten… ipſis R…x contigiſſ…t, quam Iſralitis. e Calv. in loc.no ways able to oppoſe and engage ſo potent an adverſary as came againſt them; and ſo deſerted their own party, and rejoyced in Rezin and Remaliah's Son: they rejoyced in them, i.e. to cover their defection from their true Soveraign, they cryed up the invaders as their beſt friends, who cam to reſcue them from the tyranny & oppreſſion of Ahaz. And it ſeems the Prophet Iſaiah himſelf was ſurprized with fear too, for a time, and began to p. 142diſpute the matter within himſelf, whither it were not beſt for him, to ſtrike in with the ſtronger ſide, and to engage in the confederacy with thoſe two Princes as the multitude did; there wanting not, probably, fair and ſpecious pretences to juſtifie that defection: It ſeems I ſay that the Prophet had a ſore temptation upon his ſpirit about this matter, and was even ready to determine the queſtion on the affirmative, till God came in and inſtructed him, &c. And that is the ſecond thing; the comfort expreſt in theſe words: while the Prophet was thus conflicting and fluctuating in his own thoughts, God came in, and by ſtrength of hand rebuked his Fears, ſilenc'd his Objections, quieted his ſpirit, determined the diſpute, and inſtructed him what courſe to take, which was not to comply, but to beleeve, to ſtudy duty, and leave ſafety with God; fear not their fear, nor be afraid, ſanctifie the Lord of Hoſts himſelf, &c. Power went forth with inſtruction, taught him what to do, p. 143and enabled him to do what it taught. Bleſſed be God, who hath an Hand to teach his people with, as well as a mouth; an Hand of power, as well as a mouth of inſtruction: had it not been for this, the Prophet himſelf had been certainly carried down the torrent of that apoſtacy, as well as others.

And there is caution in this inſtance as well as comfort in reference to our ſelves and our Brethren; and that is, in caſe of ſurpriſe by ſome ſuddain guſts of fear and temptation, not raſhly to judg our ſelves, or our Brethren; but wiſely and calmly to conſider, 1 Cor. 10.13.1 Cor 10:13it is no other temptation then what is common to man, yea to the beſt of men: Iob and David, and Ieremiah, and Habbakkuk and Peter, and here Iſaiah, were all nonpluſt, and ſtaggerd for a time, and recovered only by a powerful word from Heaven; and therefore in ſuch caſes, it becoms Chriſtians to pity, rather then to inſult, and to ſtudy to heal rather then to reject: Gal. 6.1.Gal 6:1conſidering themſelves leſt they alſo be p. 144tempted. This is the priviledg of the Children of promiſe, ſtrength goeth out from the Covenant with inſtruction, the Lord who commandeth light to ſhine out of darkneſs, hath ſhined into our hearts: q. d. God hath taught us by ſuch a word, as that whereby he made the World, a creating word, a word that giveth ſtrength as well as Councel. And this teaching it is which the Prophet David ſo frequently importuneth in his prayers, Pſal. 119.33. cum 35. Teach me O Lord the way of thy Statutes, make me to Go in the paths of thy Commandments; Pſal. 143.10. Teach me to do thy will: mark that, not only teach me the way, but teach me to go; not only teach me thy will, but teach me to do thy will. Common teaching may teach an Hypocrite the way, but ſaving teaching only teacheth the ſoul to go in that way: an unregenerate man may know the Will of God; Nehem. 8 10.Neh 8:10but he knoweth not, how to do that Will. The joy of the Lord is our ſtrength. This is the fifth property.

p. 145A fifth property; 5 Property, Sweet.The Teachings of God are ſweet and pleaſant teachings. Pſal. 119.102. Pſal. 119 102Ps 119:102Thou haſt taught me; what followeth? How ſweet are thy words unto my taſte? ſweeter then hony unto my mouth: He rolled the Word and Promiſes as Sugar under his tongue, and ſucked from thence more ſweetneſs then Samſon did from his hony-comb. Luther ſaid, Cum verbo etiam in inferno facile eſt vivere, Luth. Tom. 4. oper. lat.he would not live in Paradiſe, if he muſt live without the Word; but with the Word, ſaith he, I could live in Hell it ſelf. When Chriſt puts in his teaching-hand by the hole of the door to teach the heart, Cant. 5.5Song 5:5his fingers drop ſweet ſmelling myrrhe upon the handles of the Lock: The Teachings of Chriſt leave a ſweet remembrance of himſelf behinde them; Cant. 1.4Song 1:4We will remember thy Love more then wine: As people, when they are drunk with wine, wherein is exceſs, are apt to ſing and hollow; ſo thoſe that are filled with the Spirit, cannot but inſult and triumph in the wonderful things which they taſte and ſee in p. 146the Word. There cannot be but much ſpiritual joy in divine Teaching, becauſe the Spirit doth accompany the Truths, and ſo irradiate them with his own beauty and glory, the light of the knowledg of the glory of God in the face of Chriſt, that they do not onelyonly affect, but raviſh the heart: Pſal. 119 140 Sunt Scripturae tuae Deliciae meae. Aug.Ps 119:140Thy Word is pure, therefore thy ſervant loveth it. The Prophet ſaw a beam of divine excellency ſitting upon the Word, and that did enſnare his Soul. Truth is burdenſom to unſound ſpirits, becauſe convincing; and they labor to extinguiſh that light which diſtrubeth their quiet: Rom. 1 18 foreign, it ſignifies forcibly & unjuſtly to withhold.Rom 1:18They hold the truth in unrighteouſneſs; Gr: they impriſon the Truth, and will not ſuffer it to do its office: But ſaving Teaching is ſweet and delightful, becauſe it is ſuitable to the renewed part; to which it comes in with freſh ſuccors, to relieve and fortifie it againſt the aſſaults of oppoſite corruption: I ſay, it is always ſweet in that reſpect, but never more ſweet then in affliction; the bitterneſs of p. 147adverſity giving a more delicate relliſh unto the Word, by healing the diſtempers of the ſpiritual palate: and then the Soul cryeth out with Jeremy in the priſon, Thy Words were ſound, and I did eat them, and thy Word was unto me the joy and the rejoycing of my heart, Jerem. 15.16.

6. And laſtly, 6 Property, Abiding.Divine Teaching is an abiding Teaching: The anointing which ye have received of him abideth in you: 1 Joh. 2.27. Notional knowledg, where it is no more, is flitting and inconſiſtent, and leaveth the Soul dubious and uncertain. Obſerve how the Apoſtle S. James expreſſeth it, ſpeaking of the meer notional hearer, Jam. 1.24Jas 1:24He beholdeth himſelf, and goeth his way, and ſtraightway forgetteth what man he was: Obſerve, he doth not onelyonly forget what he heard, but he forgets what he was: The glaſs, whether Word or Affliction, diſcovered to him his ſpots, ſhewed him his pride, his covetouſneſs, the impurity of heart and life &c. but he goeth away p. 148and forgetteth what manner he was; he forgets the Word, he forgets the Rod, and what both Word and Rod diſcovered to him, together with the reſolutions and promiſes made to God in both. A godly man may forget the Word (a gracious heart may have a bad memory) but he will not ſo eaſily forget himſelf, he doth not forget his ſpots, and that keeps him in continual work, to waſh and PURGE himſelf from all filthineſs of fleſh and ſpirit: Remembering mine affliction and my miſery, Lam. 3.20Lam 3:20the wormwood and the gall: My Soul hath them STILL IN REMEMBRANCE, and is humbled in me. The double-minded man is unſtable in all his ways. Iam. 1.8Jas 1:8Humane Teaching beget at beſt, but opinion, not faith; the Word implieth one that is diſtracted and divided in his thoughts, floating betwixt two contrary Opinions: There be notions contradicting notions, and principles fighting againſt principles; and ſuch knowledg is not abiding knowledg: this unfixedneſs in principles produceth p. 149inſtability in practice; if a man be double-minded in his principles, he will be unſtable in all his ways: none are ſo conſtant in the profeſſion of any truth, as they that are fully convinced and aſſured of it: none ſo ſtable in their converſation, as they that are rooted and ſtabliſhed in the preſent Truth: This is the effect of Gods Teaching, it keeps the judgment ſteady, and the heart ſtable.

Teach me, O Lord, Pſ. 119.33Ps 119:33the way of thy Statutes, and I will keep it unto the end: He dares promiſe Perſeverance, if God will undertake Inſtruction: and accordingly he made good his promiſe, upon this very account; I have not departed from thy Judgments, for thou haſt taught me: Obſerve it; He doth not ſay, I will keep thy Statutes; but he can ſay, and that many years after, I have kept thy Statutes. Many will ſay in their affliction, I will keep thy Statutes; promiſe fair, if God will but deliver them: but how few can ſay with David, I have p. 150kept, I have not departed from thy Judgments! Of old time, ſaith God, I have broken thy yoke, and burſt thy bonds, and thou ſaidſt, I WILL NOT tranſgreſs; Jer. 2.20Jer 2:20when upon every high hill, and under every green tree thou wandereſt, playing the harlot. Good words in trouble, but poor performance out of trouble: no ſooner out of affliction, but they fall again to their old trade of ſpiritual Adultery againſt God: no ſooner their old hearts and their old temptations meet, but they cloſe, and embrace one another; they ſtarted aſide like a broken bow: I, but David was taught of God, and therfore he is as careful to make good his vows, as to make good vows; I will pay thee my vows, which my lips have uttered, Pſal. 66Ps 66and my mouth hath ſpoken, when I was in trouble. The after part of Davids life was much more ſevere and exact then the former: I have not departed from thy Judgments, for thou haſt taught me.

Theſe are the properties of Divine p. 151Teachings: but leſt I ſhould lay a ſnare before the blinde, and make the heart ſad which God would not have made ſad; I muſt of neceſſity lay in a few brief Cantions.

When we ſay God teacheth

1. Inwardly.

2. Clearly.

3. Experimentally.

4. Powerfully.

5. Sweetly.

6. Abidingly.

It is not ſo to be underſtood:Cantions.

Firſt, 1. God teacheth not all at firſt.As if God taught All at firſt, viz. either All Truths, or All of any truth: God doth not teach all his Leſſons at the firſt entrance into the School of Affliction; at leaſt not uſually, (for we dare not limit God:) The fruit of Affliction is not gathered preſently: No chaſtening for the preſent ſeemeth to be joyous, but grievous, Heb. 12.11Heb 12:11nevertheleſs afterward it yeeldeth the peaceable fruits of righteouſneſs unto them which are exerciſed thereby. Teaching is the fruit of affliction, and fruit is not gathered preſently; it muſt have a ripening time: And therefore p. 152O thou diſcouraged Soul, ſay not God doth not teach thee at all, if he do not teach thee all at once: The entrance of thy Word giveth light: God lets in light by degrees: Uſually God teacheth his children, as we teach ours, now a little and then a little; Iſa. 28.10Isa 28:10ſomewhat this week, and more next week; ſomewhat by this affliction, and more by the next affliction, and more by a third, &c. It is not to be deſpiſed if God diſcover to the Soul the need of divine Teaching, and engage the heart in holy deſires, and longings after it; ſo that the afflicted Soul can ſay in ſincerity, My Soul breaketh for the longing that it hath unto thy judgments at all times.Pſ. 119.20Ps 119:20

Secondly, 2 Caution, nor all Alike.When we ſay, that God teacheth whom he chaſteneth, and teacheth them thus and thus; it is not to be underſtood as if he taught All alike: God hath ſeveral Forms in the School of Affliction, as well as in the School of the Word: There be fathers for experience, 1 Ioh. 2.121 John 2:12young men for ſtrength, and babes p. 153for the truth and being of Grace. And therefore if God have not taught thee ſo much as another, ſay not (here again) he hath not taught me at all: As one Star differeth from another in glory, ſo alſo is the School of Christ; it is free grace thou art a ſtar, though thou art not a ſtar of the firſt or ſecond magnitude; that God hath let in ſome divine light, though not ſo much light as another may poſſibly have. In point of holy emulation we ſhould look at degrees of Grace; but in point of thankfulneſs and comfort we ſhould look at the truth and being of Grace.

Thirdly, When we ſay, 3 Caution, Divine Teaching doth put the Soul into an unchangeable eſtate.that God teacheth powerfully and abidingly, it is not to be underſtood as if theſe teachings did put the Soul into an immutable evenneſs of ſpirit, or freed it from all inſurrections and diſturbances from oppoſite corruption; ſuch a frame of Soul is onelyonly the priviledg of the glorified eſtate, wherein we ſhall ſee God face to face, and dwell in immutability it p. 154ſelf to all eternity: Here the Church hath its fulls and its wains. David had his ſinkings, and Job his impatient fits; We have heard of the patience of Job, yea and of his impatience too: moved the taught of God may be, but not removed; fall they may, but not fall away; fearfully, but not finally; terribly, but not totally.

But theſe things are unſeparable to Covenant-Teaching.What is unſeparable to divine teaching. 1. Senſe of corruption. Rom. 7.23Rom 7:23

Firſt, The Soul is thereby made ſenſible of the leaſt ſtirrings and whisperings of corruption: I finde a law in my members warring againſt the law of my minde: Others have it, but they do not finde it, they are not ſenſible of the law in their members, &c.

Secondly, 2. They are diſpleaſed with themſelves.They are exceedingly displeaſed with the oppoſition they finde in their natures againſt the Teachings of God; and do riſe up in indignation againſt all that contradiction which is in the unregenerate part, in what kinde ſoever: Why art thou caſt down, O my Soul? and p. 155why art thou ſo diſquiet within me? Is there cauſe for this deſpondency? is this done like a David, like a man after Gods own heart? Is this the fruit of all the experiences of Gods Faithfulneſs and All-ſufficiency? And ſo in other caſes doth the Soul chide down diſtempers, and uncomely workings of ſpirit: the Soul is full of diſplicency againſt it ſelf; ſo fooliſh was I, and ignorant, Pſa. 73.22.Ps 73:22as a beaſt before thee: it cannot finde words bad enough to give it ſelf.

Thirdly, And if that will not do, 3. They pray down temptation. Pſal. 46 6Ps 46:6then they go to God in prayer, and ſpread their temptations before the Lord; O my God, my Soul is cast down within me: When they cannot lay the ſtorm, and ſtill the tempeſts by their own word, then (with the Diſciples in the ſhip) they go and awaken Chriſt, and deſire him by his powerful Word to rebuke them, that there may be a calm: They go and pray out their diſtempers, Vir iſte potuit quid voluit.and pray their hearts into a better frame: as once it was ſaid of Luther, that when he found diſtempers p. 156upon his ſpirit, he would never give over praying, till he had pray'd his heart into that frame he pray'd for.

Fourthly, 4. Maintain oppoſition againſt oppoſition. Gal. 5.17.Gal 5:17By vertue of the Teachings of God they are enabled to maintain oppoſition againſt all that oppoſition which they finde in their own ſpirits: As the fleſh luſteth againſt the ſpirit, ſo the ſpirit luſteth againſt the fleſh; Ca…o concu. piſcit adverſus ſpiritum ſi non & ſpiritus adverſus carnem faciunt adulterium. Aug.i. e. the ſpiritual regenerate part doth as naturally riſe up and make war againſt the fleſh, and fleſhly motions, as the fleſh doth againſt the Teachings of God in the ſpiritual part: Oppoſition is not maintain'd onelyonly by precept and rules, and an extrinſecal policy, but natually, and by vertue of an inward antipathy; the ſpirit luſteth: The ſpritual oppoſition is as ſuitable and agreeable to the new Nature, as the ſinful oppoſition is to the old nature. Hence is the life of a Believer call'd a wreſtling, a warfare, Eph. 6.12.

And fifthly, Not onelyonly ſo, but by the help of Divine Teaching the ſoul p. 157gets ground of that fleſhly oppoſition, wherewith it is moleſted by degrees. In the day when I cryed, Pſa. 138.2Ps 138:2thou anſweredſt me; and ſtrengthenedſt me with ſtrength in my Soul: Prayer brought in God, and God brought in ſtrength, whereby he got ground of his diſtempers; and though all was not done at firſt, yet his comfort was, all ſhould be done in Gods time, Verſ. 8. The Lord will perfect that which concerneth me: I am not perfect, but I ſhall be perfected: He that hath begun a good work, will perform it till the day of Jeſus Chriſt.Phil. 1.6.Phil 1:6

Sixthly, Though the Soul be not always the ſame for temper and acting, yet it is always the ſame for purpoſe and deſign: Then ſhall I not be aſhamed, when I have respect to all thy Commandments: Though he could not keep all, he could reſpect all the Commandments of God: My Soul preſſeth hard after God: Pſal. 63.8Ps 63:8Crouds of oppoſition intercepted and diſturbed his ſweet and conſtant communion with God: ſometimes p. 158he brake through that croud by main ſtrength to recover Gods preſence again; My Soul preſſeth bard after thee: Phil 3.12 13Phil 3:12and Paul is preſſing after perfection when he could not overtake it.

Seventhly and laſtly, The Soul hath not always (poſſibly) the ſame reliſh and taſte of divine Truths and Ordinances, but it hath the ſame eſtimat: it keeps up high appreciating thoughts of ſpiritual things; and when it cannot reliſh them, yet even then it doth hunger after them.

My Soul breaketh for the longings it hath unto thy Judgments AT ALL TIMES.Pſal. 119 20Ps 119:20

And yet even in reference to theſe diſpoſitions, which I call inſeparable concomitants to Saving Teaching, I muſt add this one Caution in cloſe of all; namely,

That allowance be made in caſe of Deſertion: A childe of God, for cauſes which here we cannot ſtand to mention, may be caſt into ſo deep a ſtate of deſertion (for a time) that he may (as the Apoſtle ſpeaks) forget p. 159that he was purged from his old ſins: 2 Pet. 1.9 Iſa. 50.102 Pet 1:9Isa 50:10A childe of Light may walk in Darkneſs. And though there be no ſuch deliquium gratiae, no ſuch ſwoon in the new-man, wherein both habits and acts do ceaſe, yet they may be ſo ſtupified by the impreſſions of the preſent Temptation, as the poor Soul ſhall be ſenſible of neither, but reduc'd as it were into ſuch a ſtate, as when grace was but an embrie in the womb; that ſpiritual life ſhall be tantum non extinguit; there may be life, Vivit & eſt vitae, neſcius ipſe ſuae.but no ſenſe of that life.

More might be added, but I am ſenſible how this Diſcourſe ſwells beyond the proportion I intended, and therefore I muſt haſten. Thus much therefore for the ſecond thing propounded in the Doctrinal part; the nature and properties of Divine Teaching. I come now to

The third thing propounded, viz. 3 Thing, How affliction lieth in order to divine teaching.to enquire How Affliction lieth in order to Inſtruction? what tendency Chaſtiſement hath to promote the Teachings of God in the Soul? what p. 160uſe God makes of Correction to this end?

For it may poſſibly be demanded, Queſt. Might not God as well teach his people by ſin, as by affliction?

He might, Anſw. and doth: whence that gloſs of Auguſtin upon Rom. 8.28. [All things work together for good to them that love God, Aug. etiam peccatum ipſum.] even ſin it ſelf; and in as much as he ſaith, All things, it is evident he excepteth nothing, that doth not co-operate for good to the Called according to Gods purpoſe: All things do work, but all things do not work alike: Sin works for good, but it is by abſolute Omnipotence, by pure Prerogative; for ſin is properly the Devils creature, and in its own natural tendency works meerly to deſtruction: Melius judicavit Deus, de malis bene facerequam nulla mala permittere. Aug.no thank to ſin that any good comes of it; God beats Satan with his own weapons. But Affliction is an Evil of Gods making, as Amos 3.6. and he hath ſo temper'd the nature of it, and doth ſo ingredient it by his divine skill, that there is ſome fitneſs and dispoſition in it p. 161to ſerve and promote his own gracious deſigns in the children of promiſe. It is true, there is need of an arm of Omnipotence to make Chaſtiſement to have a ſaving influence upon the heart; and ſo there doth alſo even in the Word it ſelf, and divine Ordinances: they do not ſave ex opere operato, by any intrinſecal vertue, or power of their own; but yet there is a paſſive fitneſs in them to ſerve Omnipotence for divine and ſaving ends; Heb. 4.12 The Word of God is quick and powerful, ſharper then a two-edged ſword.Heb 4:12a fitneſs of inſtrumentality: as there is in a Saw to cut, and in a wedg to cleave, &c. The inſtrument can do nothing alone, but there is a fitneſs in it to ſerve the hand of the work-man. And thus it is, in a proportion, with Affliction; It is true, there is not ſo immediate and direct a tendency in the Rod, as there is in the Word, to teach and inſtruct the children of God; yet there is in Chaſtiſement a ſubſerviency to prepare the heart of man, and to put it into a better diſpoſition to cloſe with divine Teaching, then naturally it is capable of. p. 162The hot furnace is Chriſts workhouſe, the moſt excellent veſſels of honor are formed therein: Manaſſeh, Paul, the Jaylor, were all choſen in this fire; as God ſaith, I have choſen thee in the furnace of affliction, Iſai. 48.10. Grace works in a powerful, yet in a moral way. God ſpeaks when we are moſt apt to hear; congruouſly, yet forcibly, by a fit accommodation of circumſtances: The fruit of Correction in order to divine teaching. 1. It taketh down pride of heart.which you may diſcover in theſe four particulars.

Firſt, By Correction God taketh down the pride of mans heart: there is not a greater obſtruction to ſaving knowledg then pride and ſelf-opinion, whereby man either thinks he knoweth enough, or, that not worth the learning which God teacheth: therefore it is proclaimed before the Word, Hear and give ear, BE not proud; for the Lord hath ſpoken, Jer. 13.15. In divine matters, as well as humane, Prov. 13.10Prov 13:10onelyonly by pride cometh contention: It is pride which raiſeth Objections againſt the Word, and diſputeth the Commands when p. 163it ſhould obey them. Ier. 43.2Jer 43:2The proud men in Jeremiah, when they could clude the meſſage of God by his Prophet no longer, do at length ſtiffen into down-right Rebellion: firſt they ſhift, Thou ſpeakeſt falſly, &c. Verſe 2and then they reſolve, As for the Word that thou haſt ſpoken to us in the Name of the Lord, Cap. 44.16we will not harken unto thee, &c. q. d. be it Baruch, or be it God, we will have none of it; but we will certainly do whatſoever goeth forth out of our own mouth, &c. Such a maſter-piece of obduration is the heart of man, that it ſtands like a mountain before the Word, and cannot be moved, till God come with his inſtruments of affliction, and digging down thoſe mountains (as it is proclaimed before the Goſpel, Luk. 3.5.) caſteth them into a level; and then God may ſtand, as it were, upon even ground, and talk with man. This pride of heart ſpeaketh loud in the wicked, and whispereth even in the godly; it is a folly bound up even in the hearts of Gods children, till the Rod of Correction p. 164driveth it out; and the ſtomack broken, the poor bleeding wretch cry out Lord, what wilt thou have me to do?

Secondly, 2. It ſofteneth the heart.Affliction is Gods forge wherein he ſoftens the iron heart: There is no dealing with the Iron while it remaineth in its own native coldneſs and hardneſs; put it into the fire, make it red-hot there, and you may ſtamp upon it any figure or impreſſion you pleaſe: Iob 65.10God maketh my heart ſoft, ſaith Job: melted veſſels are impreſſive to any form. So it is with the heart of man; naturally it is colder and harder then the northern iron; and that native induration is much increas'd by proſperity, and the patience of God towards ſinners: the iron ſinew will rather break then bend: It is the hot furnace onelyonly which can make it operable and impreſſive to Gods Counſels: which courſe therefore God reſolveth on; I will melt them and try them, Jer. 9.7. and ſometimes God is forced to make the furnace ſeven times hotter, to work out that droſs which renders men ſo p. 165unformable to the Miniſtry of the Word, while God ſends his prophets, riſing up early, and ſending them; and yet they will not encline their ear, but harder their necks againſt divine Inſtruction.

When the earthly heart of man is ſo dryed and hardened by a long ſunſhine of proſperity, that the plough of the ſpiritual Husbandman cannot enter, Pſa. 65.10Ps 65:10God doth ſoften it with ſhowres of adverſity, maketh it capable of the immortal ſeed, and bleſſeth the ſpringing thereof: The ſeed falleth upon ſtony ground, till God turn the ſtone into an heart of fleſh.

Thirdly, 3 It maketh man attentive to God.By Chaſtiſement man is made more attentive unto God: In proſperity the world makes ſuch a noiſe in a mans ears, that God cannot be heard; Iob 33.14Job 33:14He ſpeaks indeed once and twice, again and again, very often; yet man perceiveth it not: he is ſo buſie in the croud of worldly affairs, that God is not heeded. In the godly themſelves there is much unſetledneſs and giddineſs of minde; naturally p. 166our thoughts are vain and ſcattered, the ſpirit ſl…ppery and inconſiſtent, which is a great impediment to our clear and full comprehenſions of ſpiritual things: And therefore God is forc'd to deal with man as a father with his childe playing in the market-place, and will not hear or minde his fathers call, he comes and takes him out of the noiſe of the tumult, carries him into his Counting-houſe, lays him upon his knee with the rod in his hand, and then the father can be heard: So doth God, I ſay, Verſe 6 with his children; He openeth their ears, Hebr. He uncovereth their ears, which the Worlds vanity had ſtopped, and then inſtruction will enter. When Joab would not come to Abſalom, he ſets his field on fire, 2 Sam. 14.30. And thus after neglects God brings us to treat with him by affliction: God ſaith as it were, Come, let us reaſon together; and the Soul eccho's back again, Speak Lord, for thy ſervant heareth: and when the Soul is thus ſilent unto God, He cometh and ſealeth p. 167Instruction by his Spirit.

Fourthly and laſtly, 4. Affliction is an Eye-ſalve.Affliction is an Eye-ſalve, whereby God openeth the eye of the Soul to ſee the need of divine Teaching, by the diſcovery of its own brutiſh ignorance of God, and of his ways, under all divine Adminiſtrations; as Ephraim once bemoaned himſelf to the Lord, I have been as a bullock unaccuſtomed to the yoke: the Prophet David will Engliſh it, So fooliſh was I, and ignorant, Pſa. 73.22Ps 73:22and like a beaſt before thee: And by means of this diſcovery God draws out the heart into humble and holy ſupplication for Divine Teaching; Iob 34.32Job 34:32That which I ſee not, teach thou me; and if I have done iniquity, I will do no more: When or how cometh the Sinner thus to put in for Inſtruction? why, Verſ. 31. I have born chastiſement: Correction diſcovered the need of Inſtruction; That which I ſee not, teach thou me: And thus Ephraim, Thou haſt chastiſed me, and I was chaſtiſed; but blows alone will not do it: therefore it follows, Turn p. 168thou me, and I ſhall be turned: though Chaſtiſement could not turn Ephraim, yet it made him ſee an abſolute neceſſity of divine power to his converſion; leſs then Omnipotence would not ſerve the turn.

And when God hath brought the heart once into this frame, ſc. to ſee, and be affected with the ſenſe of its own ignorance and impotency, and to lie in the duſt at Gods feet, humbly importuning an effectual Teaching from Heaven; if God ſhould withhold it, he ſhould fail not his promiſe onelyonly, but his own counſel and project: in reference to which God cannot lye; but when he hath prepared the heart to pray, Pſa. 10 17Ps 10:17He will cauſe his ear to hear: When God hath engaged the heart in holy deſires of ſaving Inſtruction, it is not mercy onelyonly in God, but faithfulneſs, to ſatisfie the deſire of his own Creation: Pſal. 25 8Ps 25:8Good and UPRIGHT is the Lord, and therefore he will teach ſinners in the way.

Thus much for the third particular thing propounded for the opening p. 169of the Doctrine: I come now to

The fourth and laſt, &c. Grounds or Demonſtrations of the point.The Grounds and Demonſtrations of the Point. Of which in a few words, and then I ſhall come to the Uſe and Application.

It muſt needs be a bleſſed thing when Correction and Inſtruction meet, if we conſider:1. The L…ſſons which God … cheth are ſo many Bleſſedneſſes.

Firſt, The Leſſons themſelves which God teacheth his Ephraim's in the School of Affliction: ex…gra. Is it not a bleſſed thing to be taught how to compaſſionate them that are in a ſuffering condition? yea, …aith the Pſalmiſt, Bleſſed is he that conſidereth the poor, the Lord will deliver him in time of trouble, the Lord will preſerve him, Pſa. 41.1, 2Ps 41:1Ps 41:2and keep him alive, and he ſhal be bleſſed upon earth, &c. he is bleſſed, and he ſhal be bleſſed, not in heaven onelyonly, but upon earth alſo; and that with a multiplyed bleſſing: ſee a troop follows: Thou wilt not deliver him unto the will of his enemies; the Lord will ſtrengthen him upon the bed of his languiſhing; Verſ. 2, 3 thou wilt p. 170make all his bed in his ſickneſs: oh the bleſſedneſs of a compaſſionate heart towards afflicted ones! how eaſie muſt that bed be which God maketh? And, 2ly, is it not a bleſſed thing to know how to value our earthly comforts without doating upon them? to be thankful and yet not to ſurfeit? bleſſed is he that feareth alwayes, i. e. that feareth a ſnare in all his earthly contentments: And, 3ly, if it be a bleſſedneſs to be conformed to Jeſus Chriſt, then ſurely ſelf-denyal is a leſſon which will make one bleſſed; If any man will be my diſciple, let him deny himſelf and follow me, ſaith our Saviour Matth. 16.24. And, 4ly, Bleſſed are the poor in Spirit, for theirs is the Kingdome of heaven, Mat. 5 3, 5Matt 5:3Matt 5:5and bleſſed are the meek for they ſhal inherit the earth: if heaven and earth, can make one bleſſed, then Humility is a bleſſed Leſſon. And ſo it is, 5ly, To have our hearts diſcovered to our ſelves; corruption is matter of humiliation, but ſight and ſenſe of corruption is matter of comfort and p. 171rejoycing: it is a miſerable thing indeed to be poor and not to ſee ones poverty, Thou ſayst thou art rich, Rev. 3.17Rev 3:17but knowest not that thou art poor and miſerable; but happy is that man to whom the Lord firſt diſcovers the hidden corruption of his heart, and then teacheth him to mourn over it; Mat. 5.4Matt 5:4bleſſed are they that mourn for they ſhal be comforted. 6ly, A man is never in a happier condition, then when his heart is in a praying frame: It is a mercy with a note of obſervation; Acts 9.11Acts 9:11Behold he prayes: a man is never miſerable but when he cannot pray. And, 7ly, what think ye of the Word? ſurely he is a bleſſed man that by affliction is brought acquainted with his Bible which is nothing elſe but a treaſury and Magazeen of bleſſings: bleſſed is the man whom thou chaſtiſest, O Lord, and teachest him out of thy Law: it is your text, and the firſt Pſalm is your comment, His delight is in the Law of the Lord, and in his Law doth he meditate day and night, v. 2. And 8ly, bleſſed are they p. 172whom the Lord teacheth to clear out their evidences for heaven, to give all diligence to make their calling and election ſure, 2 Pet. 1.10 112 Pet 1:10for ſo an abundant entrance ſhal be adminiſtred unto them into the everlaſting Kingdom of our Lord and Saviour Jeſus Christ; when others ſhall but creep to heaven as it were upon all four, they ſhal ride as in a triumphant charet into the gates of the New Jeruſalem. 9ly, Bleſſed are they, who weep over their grievings of Gods Spirit, for God ſhal wipe off thoſe tears from their eyes; and He will comfort them whom they have grieved. And, 10ly, what is the bleſſedneſs of heaven it ſelf, but Communion with God! 11ly, The exerciſe of Grace. 12ly. The Life of Faith. 13ly. Trust in God that raiſes the dead, and cals things which are not as though they were: 14. a clearer diſcovery of Gods Excellencies; what are theſe but heaven begun on this ſide heaven, glory antidated! John 17.3John 17:3This is life eternal to know thee: our Saviour ſaith not, p. 173it ſhal be life eternall, but it is; eternall life is begun already where theſe things be. In the fiftteenth, and ſixteenth place, to be taught the Duties and Priviledges of a ſuffering condition, is a bleſſed Teaching, for hereby the ſoul is enabled to taſte and ſee what is good and ſweet in every affliction, and is ſet above all that which is grievous and intolerable to Nature; for this cauſe we faint not, &c. 17ly, The unum neceſſarium, the one onelyonly thing neceſſary, muſt neceſſarily be a bleſſed thing: It is, ſaith our Saviour, Luk. 10 42Luke 10:42the better part which ſhall not be taken away. 18ly, The Art of Time-Redemption, is a bleſſing, not leſs then an evidence of Soul-Redemption; if ye compare the firſt Epiſtle of Peter, Chap. 1. verſ. 17, and 18. together. 19ly, Ask S. Paul, and he will tell you, that the knowledg of the ſufferings of Jeſus Chriſt is an excellent knowledg, in compariſon of which all other things are loſs and dung, Phil. 3.8, 9, 10. And laſtly, To long for Heaven, is p. 174the very firſt fruits of Heaven; the evidence and ſeal of our conjugal CONTRACT with Jeſus Chriſt; The Spirit and the BRIDE ſay, Rev. 22.17Rev 22:17Come Lord Jeſus. Eruditur ad b…atitudinem. Greg. Moral.Behold Chriſtians, to be taught of God when chaſtiſed by him, is a Bleſſedneſs compounded of twenty ſeveral precious ingredients: At leaſt if ye will take in

The Nature and Properties of divine Teaching; 2 Demonſt. The Properties of Divine Teaching make up real bleſſedneſs.which may make a ſecond Demonſtration; that is to ſay, to be taught all theſe;

1. Inwardly.

2. Clearly.

3. Experimentally.

4. Powerfully.

5. Sweetly.

6. Abidingly.

This muſt needs be a bleſſed teaching; It being a Teaching which doth poſſeſs the Soul of the excellencies which it diſcovereth. Doctrinal and notional knowledg is a bleſſing: Bleſſed (ſaith Chriſt to his Hearers) are your eyes, Mat. 13.16Matt 13:16for they ſee, and your ears, for they hear: I, but it is but an occaſional, preparatory bleſſedneſs, bleſſedneſs in the offer and opportunity; Oh but to be taught theſe p. 175Leſſons with theſe qualifications; to be taught as the truth is in Jeſus; 2 Cor, 3. laſtto be taught into the nature and image of the truth; to be taught into the poſſeſſion of divine excellencies; this is bleſſedneſs indeed; bleſſedneſs in Being; full, perfect, fruitional bleſſedneſs.

A third Demonſtration,3 Demonſt. They are fruits of Gods diſtinguiſhing love.

A Teaching Chaſtiſement is the fruit of Gods diſtinguiſhing Love. Chaſtiſements (ſimply conſidered in themſelves) lie in common to all the ſons and daughters of Adam ſince the Fall; the fruit of that firſt apoſtacy, as well as of actual and perſonal departures from God: yea and deliverance alſo, lieth in common: Providence diſpenſeth Deliverance to the worſt of men: The 106 Pſalm is a Pſalm of Promiſes, made to the Church; but the next Pſalm, the 107, is a Pſalm of Providential Diſpenſations to the World; and there, as you finde affliction, ſo you may finde deliverance alſo out of thoſe afflictions, to be the portion of wicked men; Rebels, Verſ. 11. p. 176and Fools, Verſ. 19, 20. (i. e. wicked fools, Solomons fools all along the Proverbs,) Seamen, Verſ. 23. (for the moſt part, not the moſt religious order in the world;) all theſe are delivered out of their troubles: The worſt of men, I ſay, ſhare in this fruit of Gods Providential Goodneſs, Deliverance; but a teaching ſanctified affliction is the privy ſeal of ſpecial love, Pſa. 89.33Ps 89:33My LOVING KINDNES wil I not take from him: whom the Lord LOVETH he chaſteneth; Heb. 12.6Heb 12:6that is to ſay, with a teaching chaſtiſement: when Word and Rod meet together, when Correction and Inſtruction kiſs each other, they are the fruit of paternal affection, and therefore muſt needs have a bleſſing bound up in them. Deut. 8.5Deut 8:5As a man chaſteneth his ſon, ſo the Lord chaſteneth thee.

Fourthly, 4 Demonſt. It is a branch of the Covenant of Grace. Iſai 54.13 Ier. 31.33Isa 54:13Jer 31:33A Teaching-Correction is a branch of the Covenant of Grace, which God hath made in Chriſt for the Children of Promiſe; All thy children ſhall be taught of God: They ſhall all know me from the leaſt of them to the greateſt. by p. 177vertue of Divine Teaching Affliction is adopted to be a clauſe in the Covenant of Grace. That 89 Pſalm is a Song of the New Covenant; I will ſing of the mercies of the Lord, Verſ. 1. what mercies? not providence mercies onelyonly, but promiſe mercies, Covenant mercies; verſ. 3. I have made a Covenant with my my choſen: And amongſt the reſt of the branches of the Covenant you ſhall find the rod and the whip have their place, Ver. 30, 31, 32. If his children forſake my Law, and walk not in my judgments, &c. Then will I viſit their Tranſgreſſion with the rod, and their iniquity with ſtripes: Behold rod and ſtripes ſtanding here, not upon Mount Ebal, the Mount of curſes, as branches of a Covenant of Works, but upon Mount Geriz…m, the Mount of Bleſſings, Deut. 11Deut 11as branches of the Covenant of Grace. Affliction is not ſo much threatned as promiſd to Chriſts ſeed: My Cov…nant will I not break, ver. 34. When God ſeems even to break the bones and hearts of his people by p. 178ſore and heavy ſtrokes of correction, yet he doth not break his Covenant, My Covenant will I not break: it is in order to the Covenant when God chaſtiſeth his children, and inſtructs them by his chaſtiſements. Affliction ſeparated from inſtruction is pure wrath, a blaſt from Mount Ebal, Deut. 28. but by a matrimonial Covenant thoſe two Scriptures [Pſal. 89.32. I will viſit, &c. and Iſai. 54.13. I will teach,] are marryed together, and made one ſpirit (as in my Text,) and then they are pure grace. The Covenant is the Magna Charta of Heaven, and contains a liſt of what ever God the Father hath purpoſed, God the Son hath purchaſed, and God the Holy Ghoſt doth apply to the Heirs of promiſe. The breſts of the Covenant run nothing but the milk of ſpiritual bleſſing to the children of God.

Fifthly, 5 Demonſt. The purchaſe of Chriſts Death.A Teaching-affliction is the purchaſe of Chriſts death and bloodſhed: Chriſt dyed not to exempt his redeemed from ſuffering, but to ſanctifie their ſufferings with p. 179his own blood: I pray not that thou ſhouldſt take them out of the world, Ioh. 17.15John 17:15but that thou ſhouldſt keep them from the evil: whatſoever Chriſt purchas'd, he pray'd for; and this was one main priviledg, not freedom from the evil of affliction, but from the evil of ſin; Sanctifie them with thy Truth, Verſ. 17. Gods Teachings are ſanctifying Teachings, Sanctifie them with thy Truth, thy Word is Truth: Chriſts blood purchas'd nothing but bleſſings.

Sixthly, and laſtly, 6 Demonſt. It is the reſult of all Chriſts Offices.A Teaching-affliction is the reſult of all the Offices of Jeſus Chriſt: As a King he chaſtens; as a Prophet he teacheth; and as a Prieſt he hath purchas'd this grace of his Father, that the Rod might bloſſom; that Correction might be conſecrated for Inſtruction unto the redeemed: Behold, a ſanctified affliction is a cup whereinto Jeſus Chriſt hath wrung and preſt the juice and vertue of all his Mediatory Offices; ſurely that muſt be a cup of generous and royal wine, like that in the Supper, a Cup of bleſſing p. 180to the people of God.

And thus I have finiſhed the fourth particular propounded for the clearing and confirming of the Doctrine, ſc. the Grounds and Demonſtrations of the point; and with it the whole Doctrinal part of this great and bleſſed Truth, namely, That it is a bleſſed thing when CORRECTION and INSTRUCTION, WORD and ROD go together.

I come now to the Uſe, for the improvement of the point. And it may ſerve for

Information,

Exhortation.

Firſt, For Information, and that in theſe particulars.

Firſt, Affliction alone cannot evidence a man to be bleſſed.If they only be bleſſed whom God chaſteneth and teacheth; then Affliction alone is not enough to evidence a man to be an happy man: no man is therefore bleſſed becauſe he is chaſtened: blows alone are not enough, Ier 31.18Jer 31:18either to evince or to effect a ſtate of bleſſedneſs: Thou haſt chaſtiſed me, and I was chaſtiſed, cryeth repenting Ephraim; q. d. I have had blows enough, if blows would p. 181have done me good: nay, but under all the ſtrokes and ſmitings of thy diſpleaſure, I have been as a bullock unaccuſtomed to the yoke; unteachable and untractable; thou haſt drawn one way, and I have drawn another; thou haſt pull'd forward, and I have pull'd backward; all thy chaſtiſements have left me as they found me, brutiſh and rebellious: Surely blows onelyonly may break the neck ſooner then the heart: They are in themſelves the fruit of divine wrath, a branch of the curſe, and therefore cannot poſſibly of themſelves make the leaſt argument of Gods love to the Soul. Baſtards have blows as well as Children, and Fools becauſe of their tranſgreſſion are afflicted. Pſ. 107.17Ps 107:17And yet it is very ſad to conſider that this is the beſt evidence that the moſt of men have for Heaven; becauſe they ſuffer in this world, they think they ſhall be freed from ſufferings in the World to come; and becauſe they have an hell here, they hope they ſhall eſcape Hell hereafter, they hope they ſhal not have p. 182two hells: yes poor deluded Soul, thou mayſt have two Hells, and muſt have two Hells without better evidence for Heaven: Cain had two Hells, and Judas had two Hells, and millions of reprobate men and women have two Hells; one of this life, in torments of body, and horror of conſcience; and another of the life to come, in unquenchable fire: and ſo I ſay ſhalt thou, unleſs thou get better evidence for Heaven, then the preſent miſery which is upon thee: the plagues and evils which are upon thee may be but the beginnings of ſorrows: pain now in the body may be but a forerunner of torments hereafter in thy Soul: thou mayſt have a priſon on Earth, and a dungeon in Hell; thou mayſt now want a crum of bread, and hereafter a drop of water; thou mayſt now be the reproach of men, Iſai. 66.24 Prov. 1.24Isa 66:24Prov 1:24and hereafter the ſcorn of men and Angels, and of God himſelf; And therefore be wiſe to Salvation, by working it out with fear and trembling, Phil. 2.12 2 Pet. 1.10Phil 2:122 Pet 1:10and giving all diligence, make your Calling and p. 183Election ſure. God forbid that a man ſhould take that for his ſecurity from Hell, which may be but the prelibations of Hell, the pledg and aggravation of endleſs miſery.

Why, but doth not the Scripture ſay, Object. Whom the Lord loveth he chaſteneth, and ſcourgeth every ſon whom he receiveth? And again, Heb. 12.6Heb 12:6As many as I love, I rebuke & chaſten?Rev. 3.19Rev 3:19

Yes: but mark I beſeech you; though the Scripture ſaith, Whom the Lord loveth he chaſteneth, Anſw. it doth not ſay, Whomſoever the Lord chaſteneth he loveth: Though it ſaith, He ſcourgeth every ſon whom he receiveth, it doth not ſay, whomſoever he ſcourgeth he receiveth him as a ſon: Chriſt ſaith, As many as I love, I rebuke and chaſten; but he ſaith not, As many as I rebuke and chaſten, I love. Theſe Scriptures include children, but they do not exclude baſtards: they tye chaſtening to ſonſhip, but not ſonſhip to chaſtening: the ſons are chaſtened; but all the chaſtened are not, therefore, ſons: the beloved are rebuked, but p. 184all that are rebuked are not, conſequently, beloved.

But that place in Job 5.17. ſeems to ſay as much, Behold, happy is the man whom God correcteth.

It is true; but one Scripture muſt interpret another; David muſt expound Eliphaz: Happy is the man whom God correcteth, i. e. when inſtruction goeth along with correction, when chaſtiſement and teaching accompany one another: Bleſſed is the man whom thou chaſteneſt, O Lord, and teacheſt him out of thy Law. The Scripture doth not uſually give things their names, but when they are made up of all their integrals: Who ſo fendeth a wife, findeth a good thing, Pro. 18.22Prov 18:22and obtaineth favor of the Lord; i. e. a wife made up of Scripture qualifications: otherwiſe a man may, and many men do, finde a plague in a wife, and hath her from the Lord in wrath, and not in love: Every married woman is not a wife; a bad woman is but the ſhadow of a wife: And ſo here in this caſe, &c.

Indeed chaſtening and affliction is p. 185an opportunity of mercy, a may-be to happineſs, but not (ſingly) an evidence of happineſs: lay no more upon it then it will bear; it is an opportunity, improve it; it is no more, do not truſt it.

Secondly, 2 Branch of Informat. Afflictions conclude not a man miſerable.This Doctrine informs us thus much, ſc. that as affliction ſimply conſidered, is not enough to make or evidence a man to be happy, ſo neither is it ſufficient to conclude a man to be miſerable: No man is therefore miſerable becauſe afflicted. It may prove a teaching affliction, and then he is happy: And yet this is another miſtake among men: And that

1. In reference to others.

2. In reference to our ſelves.

1. In reference to others: People are very prone to judg them wretched whom they ſee afflicted: it was the miſerable miſtake of Jobs friends to conclude HIM miſerable becauſe ſmitten, curſed becauſe chaſtened.

2. In reference to our ſelves; it is a mercileſs mistake, ſometimes p. 186even of Gods own children, to ſit down under affliction, eſpecially if ſore and of long continuance, and conclude, God doth not love them, becauſe he doth correct them. It ſeems to be the very caſe of the beleeving Hebrews; they judged themſelves out of Gods favor, Heb. 12Heb 12becauſe under Gods frowns: not at all beloved, becauſe ſo greatly afflicted; under many and ſore perſecutions, as you may ſee, Chap. 10.32, 33, 34. And therefore it is that upon which the Apoſtle (after he preſented them with a large catalogue and liſt of the primitive Martyrs before Chriſt, in the eleventh Chapter) beſtows the twelve firſt verſes of the twelfth Chapter, ſc. to prove by reaſons drawn from nature, &c. inſtances taken out of Scripture; the firſt whereof is that unparalleld and aſtoniſhing inſtance of Je…us Chriſt, the firſtborn, the **Unum habuit Deus filium ſine flagitio, nullum ſine flagello.Son of Gods loves and delights: I ſay, to eſtabliſh this as a Concluſion of unqueſtionable verity, namely, That Gods LOVE and Gods ROD may ſtand together. The truth is, p. 187my Brethren, there is nothing can make a man miſerable but ſin: It is ſin that poyſons our afflictions: The ſting of death is ſin: 1 Cor. 15 561 Cor 15:56and ſo we may ſay of all other evils, which militate under Death as Soldiers under their General; The ſting of ſickneſs is ſin; and the ſting of poverty is ſin; and the ſting of impriſonment and baniſhment is ſin: & ſic in caet. Take the ſting out, which is purchas'd by the blood of Christ, and evidenced by Divine Teaching, and they cannot hurt nor deſtroy in all Gods holy mountain, Iſai. 11.4. And therefore let no children of God be raſh to conclude hard things againſt themſelves, and take heed of making evidences of Wrath where God hath made none. Let Chriſtians on both ſides look further then the affliction it ſelf; the Holy Ghoſt having long ſince determined this controverſie by a peremptory deciſion: Eccleſ. 9.1Eccl 9:1No man knoweth either love or hatred by all that is before them; i.e. no man can make a judgment, either of Gods love or hatred towards him, by any p. 188of theſe outward Diſpenſations. He cauſeth his Sun to ſhine upon the evil, Mat. 5.45 Bonis brevibus mala aeterna, & malis brevibus bona aeterna ſuccedunt. Lactant. Div. Inſt.Matt 5:45and upon the good; and ſendeth rain on the just, and on the unjust: The ſun of proſperity ſhineth upon the dunghil as well as upon the bed of ſpices; and the rain of adverſity falleth upon the fruitful garden as well as upon the barren wilderneſs: he judgeth truly of his eſtate, that judgeth by the Word, and not by Providence: Evidences of Grace conſiſt in inward impreſſions, not in outward dispenſations.

Thirdly, 3 Branch Informat. Deliverance not enough to argue a man happy.That Deliverance out of trouble is not enough to evidence or make a man happy: It is not ſaid, Bleſſed is the man whom thou chaſtenest, O Lord, AND DELIVEREST HIM out of trouble; but, Bleſſed is the man whom thou chastenest and teachest: A man may get rid of the affliction, and yet miſs of the bleſſing. All the bread which men may eat without the ſweat of their brows is not therefore hallowed; abundance may flow in without labor, and yet not without p. 189a curſe. A woman may be delivered from the pain of child bearing, and yet lie under the curſe of child-bearing: an eaſie travel is not an infallible ſymptome of a ſtate of reconciliation: 1 Tim. 2.151 Tim 2:15If there be not faith in Chriſt, who hath born, and born away, the Curſe; a ſpeedy and eaſie deliverance is no more then God indulgeth the bruit creatures; for by him the Hindes do calve, and the wild Aſſes bring forth their young: **Hoſ. 9.14 Calvin underſtands it as a prayer for them, not an imprecation againſt them; hic coram Deo, ſe off…rt … quaſi deprecatorem. In Loc.Hos 9:14A miſcarrying womb may be a mercy, when a mature and facile birth may be in judgment. A man may leave his chains and his bleſſing behinde him in priſon; and the fire of a Feaver may be extinguiſh'd, when the fire of Hell is preparing for the ſinner. It is good to be thankful for, but extreamly dangerous to be contented with, a bare deliverance. I ſhall conclude this branch with this note, which alone might have ſtood for a diſtinct obſervaetion or corollary, That thoſe prayers in troubles are not best heard which are anſwered with deliverance; but p. 190thoſe prayers are beſt heard which are anſwered with inſtruction. Even of our bleſſed Saviour it is ſaid, In the days of his fleſh he offered up prayers and ſupplications with ſtrong crying. and tears, unto him that was able ta… ſave him from death, and WAS HEARD, Sancti ad ſalutem per omnia ex audiuntur, ſed non ad voluntatem. Aug. in Epiſt. Johan. tract. 6.in that he feared, Hebr. 5.7. How was he heard? not in that, ſave me from this hour, Joh. 12.27. but in that, Father glorifie thy name, Verſ. 28. not in deliverance, but in inſtruction; for, for that he giveth thanks, Pſal. 16.7. … will bleſs the Lord who hath GIVEN ME COUNSEL; My REINS ALSO INSTRUCT ME in the night ſeaſon. His Father taught him and ſtrengthened him (verſ. 8.9, 10, 11.) in his paſſion, and this was the hearing of his ſupplications. That is the beſt return of prayers which works our good, when not our wills; and when God doth not anſwer in the Letter, if he anſwer in the Better, we are no loſers by our prayers: even **Etiam daemones exaudi…iſunt, & ad porcos quos petiveranti remiſſi ſunt Idem.Devils themſelves are heard to the letter, when p. 191his own ſon is not: yet heard, in that be feared; and therefore when we have pray'd, let us refer it unto God to determine the anſwer.

Fourthly, 4 Branch Informat. How to judg of our afflictions and deliverances.Hence we may learn …ow to judg of our afflictions, and of …ur deliverances from them: and it may ſerve in ſtead of an Ʋſe of Ex…mination: by this, I ſay, we may know, when our ſufferings come in wrath, and when in love. You need not (as the Scripture ſpeaks in another caſe) ſay, Who ſhall aſcend up into Heaven, to look into Gods book of Life and Death? or who ſhall deſcend into the deep, the deep of Gods ſecret Counſels, to make report hereof unto us? But what ſaith the Scripture? the Word is nigh thee: the word of reſolution, to this enquiry, it is nigh thee, even in thy mouth, and in thy heart; that …s to ſay, if thou canſt evidence this to thine own ſoul. That Inſtruction …ath accompanyed Correction, That God hath taught thee as well as cha…tened thee, thou art a bleſſed man, thou ſhalt be ſaved: thou haſt the p. 192Word of him who is the Author of bleſſedneſs, and BLESSEDNES IT SELF; Bleſſed is the man whom the Lord chaſteneth, and teacheth him out of his Law.

And therefore peruſe, I beſeech you, that model of divine Inſtructions or Leſſons, preſented to you in the Doctrinal part of this Diſcourſe, either at large, in thoſe twenty particulars; or in the abridgment, the three great heads, to which they were reduc'd. And then, withall, ſet before your eyes thoſe ſix Preperties of Divine Covenant-Teaching, and compare your hearts and thoſe Leſſons together: Ask your own Souls, Hath God taught you thoſe Leſſons, or any of them? 1. Inwardly, 2. Convincingly, 3. Experimentally, 4. Powerfully, 5. Sweetly, 6. Abidingly, (for even an hypocritical Ahab can humble himſelf for a time, walk in ſackloth, and go ſoftly; a bulruſh can hold down its head for a day.) And if the Spirit of God can bear witneſs to thy ſpirit, that thou art thus taught, happy art thou; p. 193bleſs the Lord, for the Lord hath bleſſed thee; thou mayſt ſing Davids ſong, I will bleſs the Lord who hath given me Counſel; my Reins alſo inſtruct me in the night ſeaſon: Pſal. 16.7Ps 16:7And again, I know Lord thy Judgments are right, and that of faithfulneſs thou haſt afflicted me. If I had been leſs afflicted, I had been leſs bleſſed.

But now on the other ſide, when there is no Interpreter to accompany affliction, to ſhew unto man the meaning of the Almighty in his chaſtiſements; when there is not a divine ſentence in the lips of Correction; when the rod is dumb, A dumb rod is a great judgment.or the creature deaf, and cannot hear the Rod, and who hath appointed it; it is much to be feared, the ſtroke is not the ſtroke of Gods children. O my Brethren, it is ſad when men come out of affliction the ſame they went in; when affliction leaves them as it found them; as ignorant as unhumbled, as unſenſible of ſin as bowelleſs towards their ſuffering Brethren, as worldly as proud, as p. 194impatient as unſavory, as much ſtrangers to Chriſt and their own hearts, as regardleſs of Eternity: In a word, as fit for ſin as they were before: This, I ſay, is exceeding ſad. And yet it is much ſadder, when it may be ſaid of a man, as once it was ſaid of Ahaz, In the time of his diſtreſs he did treſpaſs yet more againſt the Lord: 2 Chro. 28 222 Chr 28:22It was an aggravation of wickedneſs, concerning which we may ſay, as our Saviour of the Alabaſter box poured on his head; Where ever the Scripture ſhall be preached in the whole world, there ſhall alſo this which this man did be publiſhed; THIS IS THAT KING AHAZ. Surely it is a ſtanding monument of reproach and infamy unto him to all generations. Chriſtians, it is ſad and dangerous beyond all expreſſion when affliction ſerveth but as a gage to give vent to the pride and murmur, the atheiſm and enmity, which is in mens ſpirits, againſt the Lord; when afflictions are but as oyl to irritate corruption, and make p. 195it blaze more fiercely; to continue in wonted ſins, againſt ſuch inſenſible and real proclamations to deſiſt, is profeſſed rebellion againſt God: an heavy inditement which the Prophet bringeth againſt Jeruſalem; Ier. 5.3.Jer 5:3Thou haſt ſtricken them, but they have not grieved; thou haſt conſumed them, but they have refuſed to receive correction: they have made their faces harder then a rock, they have not refuſed to return. In ſuch caſes it is to be feared, the cup of affliction is a vial of wrath, and the plagues of this life nothing elſe but ſome previous drops of that ſtorm of fire and brimſtone wherein impertinent ſinners ſhal be ſcorch'd and tormented for ever.

That Scripture ſpeaks dreadfully to this purpoſe, Jer. 6.28.

They are all grievous revolters, walking with ſlanders; they are all corrupters: The bellows are burnt, the lead is conſumed of the fire; the Founder melteth in vain; for the wicked are not plucked away: Reprobate ſilver ſhall men call them, p. 196becauſe the Lord hath rejected them. They are all grievous revolters,] i. e. as the Prophet Iſaiah expounds it, Iſai. 1 5 foreign additis defectionem.Isa 1:5ye revolt more and more; Heb. They encreaſe revolt, walking with ſlanders; they do not onelyonly revolt, but ſlander thoſe that reprove their revolting; They hate him that reproveth in the gate: Amos 5 10Amos 5:10they ſlander the Prophets, and their words; nay, God himſelf doth not eſcape the laſh of their tongues: they ſay, Ezek. 18Ezek 18The way of the Lord is not equal; when they ſhould condemn their own ways, they cenſure Gods, The way of the Lord is not equal. They are braſs and iron,] They would paſs for ſilver and gold, a ſincere and holy people, while they are a degenerate and hypocritical generation. They are all corrupters, Micah 9.9] They have deeply corrupted themſelves; they have corrupted all their doings; Z…ph 3.7 Mal. 2.8.Mal 2:8they have corrupted the Covenant of Levi, ſc. the worſhip, the ordinances, the truths of God. The bellows are burnt in the fire, i. e. The Lungs of the Prophets, p. 197which have preach'd unto them in the name of the Lord, riſing up early, and lifting up their voyces like trumpets, to tell Iſrael their tranſgreſſions, and the houſe of Jacob their ſins, and ſtretching forth their hands unto them all the day long, they are ſpent. The Lead is conſumed,] i. e. All the melting judgments and chaſtiſements, which (as Lead is caſt into the furnace to make it the hotter) God added to the Miniſtry of the Prophets, to make the Word more operative, they will do no good. All this while, The Founder melteth in vain] whether God the Maſter-Founder, or the Prophets, Gods Co-founders, or fellow-workmen, as the Apoſtle calls them; they all melt in vain: 2 Cor. 6.12 Cor 6:1all their labor is loſt; neither word, nor rod, neither judgments nor ordinances, can ſtir them; they refuſe to receive correction, they will not be taught **Men wil god the hearing, but are reſolved on their own courſes.. The wicked are not plucked away: They are the ſame that ever they were; the ſwearer is a ſwearer ſtill, and the drunkard is a p. 198drunkard ſtill, and the unclean perſon is unclean ſtill; Iſai. 32.6Isa 32:6The vile perſon will ſpeak villany, and his heart will work iniquity, to practiſe hypocriſie, and to utter error againſt the Lord: the unjuſt are unjuſt ſtill, and the ignorant are ignorant ſtill; nothing will better them, wicked they are, and wicked they will be. What follows? a formidable ſentence; Reprobate ſilver ſhall men call them] They would be counted ſilver, but it is reprobate ſilver, refuſe ſilver, droſs rather then pure mettal: and their hypocriſie ſhall be made known to all men; Reprobate ſilver ſhall MEN call them; and happy they, if it were but the cenſure of miſtaking men onelyonly; nay, but the Searcher of hearts hath no better thoughts of them: men do but call them ſo, becauſe God call'd them ſo firſt; Reprobate ſilver ſhal men call them, becauſe the LORD hath Rejected them: God hath caſt them out as the Founder caſts out his droſs to the dunghill, and they ſhall never ſtand among the veſſels p. 199of honor, in whom the Lord will be glorified. A fearful ſentence! the ſum whereof is this, That when Teaching goeth not along with Correction, when men come out of the furnace, and loſe nothing of their droſs, it is a ſad indicium of a reprobate ſpirit, without timely and ſerious reflection, nigh unto curſing. O conſider this, you that forget God and his chaſtiſements, leſt he tear you in pieces, Pſa. 50.22Ps 50:22and there be none to deliver.

A fifth branch of Information may be to teach us thus much, ſc. 5 Branch Informat. They may be bleſſed whom the world judgeth miſerable.That they may be bleſſed whom the world accounts miſerabl: The World judgeth meerly by outward appearances, and therefore may eaſily be miſtaken: They ſee the chaſtiſement which is upon the fleſh, and thence conclude a man miſerable; but they cannot diſcover that divine teaching which is upon the ſpirit, which truly rendereth him incomparably bleſſed. The men of the world are incompetent judges of the eſtate and condition of Gods Children: The p. 200godly mans happineſs or miſery is not to be judged by the worlds ſenſe and feeling, Nemo aliorum ſenſu miſ…r eſt ſ…a ſuo. Salv. de gub. Dei, lib. 1.but by his own; it lieth inward (ſave onelyonly ſo far as by the fruits it is diſcernable) and the worlds faculty of judging is onelyonly outward, made up of ſenſe and reaſon: therefore, ſaid the Apoſtle, The ſpiritual man judgeth all things, yet he himſelf is judged of no man: that is, he is able to judg of the condition of the men of the world, but the men of the world are not able to judg of his condition, becauſe it is above their faculty: the natural man thinks the ſpiritual man, under affliction, to be miſerable; but the ſpiritual man knows the natural man, in the midst of his greatest abundance and bravery, to be miſerable indeed. Therefore may the Saints in their troubles think it, with Saint Paul, 1 Cor. 4 31 Cor 4:3a very ſmall thing to be judged of mans judgment: This is but **foreign, of mans day.mans day of judging; ſo the word ſignifieth: Gods day is coming when things and perſons ſhall be valued by another cenſus, or rate. p. 201Chriſt in his day ſhall judg not after the ſight of the eyes, i.e. not as things appear to ſenſe and reaſon; nor after the hearing of the ears; i. e. according to the report of the world: but with righteouſneſs ſhall he judg; i. e. He ſhall judg of things and perſons as they are, and not as they appear. Interim, this is alſo another comfort: We have the mind of Christ, 1 Cor. 2. laſt. foreignthe judgment of Chriſt, by vertue whereof we are enabled (in our meaſure) to judg of things and perſons, as Chriſt himſelf judgeth.

A ſixth branch of Information: 6 Branch Inſo…m. To ſhew the wiſdom, power, and goodneſs of God.Is Chaſtiſement a bleſſing when accompanyed with Inſtruction? See then, and admire, the Wiſdom, Power and Goodneſs of God, who can make his people better by their ſufferings! Who knows how to ferch oyl out of the ſcorpion, to extract gold out of clay? to draw the …icheſt wine out of gall and wormwood? that can turn the greateſt evil of the body to the greateſt good of the Soul? the Curſe it ſelf into p. 202a Bleſſing? that can make the withered rod of affliction to bad, Iſai. 27.9Isa 27:9yea to bring forth the peaceable fruits of righteouſneſs to them that are exerciſed thereby? Behold I ſhew you a myſtery: Sin brought Affliction INTO the world, and God makes **By this ſhal the iniquity of Iacob be purged, and this is all the fruit to take away his ſin.Affliction to carry ſin OUT of the world. Perſecution is but the pruning Chriſts Vine, &c. The Almond tree is made fruitful by driving nails into it, Iuſt. Martyr. in Apol.letting out a noxious gum that hindereth the fruitfulneſs thereof. God never intendeth more good to his children then when he ſeems to deal moſt ſeverely with them. Patrium habet Deus adverſus bonos viros animum & illos fortiter amat. Sen. Our tonis viris mala accidant.The very Heathen hath obſerved it to us: God doth not love his children with a weak womaniſh affection, but with a ſtrong maſculine love, and had rather they ſuffer hardſhip then periſh: Whom the Lord loveth, he chaſteneth, and ſcourgeth every ſon whom he receiveth. God will rather fetch blood, then loſe a Soul; break Ephraims bones, then ſuffer him to go on in the frowardneſs of his heart. Deſtroy the fleſh, that the p. 203ſpirit may be ſaved in the day of the Lord Jeſus. 1 Cor. 11 32 V…ribus res diſpoſita eſt; lugea. mus ita que dum Ethnici gaudent; ut cumlagere caeperint. gaudeamus &c. Terr. l. de ſpectic. c. 28 7 Branch Inform. Sufferings not dreadful, as Nature apprehends.1 Cor 11:32We are chaſtened of the Lord, that we ſhould not be condemned with the world: His Diſcipline is made up of ſeverity and love; he doth chaſtiſe, but he will teach alſo, that ſo his children may inherit the bleſſing: the diſcipline is ſharp, but the end is ſweet. Bleſs the Lord O my Soul, and all that is within me bleſs his holy Name: Bleſs the Lord O my Soul, and forget not all his benefits.

Seventhly, It ſhews us, That a ſuffering condition is not ſo formidable a thing as fleſh and blood doth repreſent it: It is ignorance and unbelief which ſlandereth the Diſpenſations of God, and caſteth reproach upon the Croſs of Chriſt. He that heard the words of God, which ſaw the viſion of the Almighty, having his eyes opened, could by way of holy triumph ask this qu…ſtion, Why ſhould I fear in the days of evil? Pſal. 49.5.Ps 49:5q. d. what is there in an afflicted eſtate ſo much to be dreaded? let any man ſhew me a reaſon, and I will p. 204give way to fear and deſpondency. And that is more obſervable which follows; When the iniquity of my heels ſhall compaſs me about? This is an addition of the greateſt weight and wonder imaginable: the meaning is, when my tranſgreſſions purſue me ſo cloſe, that they even tread upon my heels as it were; when ſin it ſelf hath brought me into the ſnare, when God is correcting me for my iniquities: why truly (Chriſtians) that's the thing which a child of God doth moſt of all tremble at, to conſider that he hath ſin'd himſelf into a ſuffering condition. In ſufferings purely Evangelical, viz. perſecution for righteouſneſs ſake, a gracious heart can ſee (many times) more cauſe of rejoycing then of perplexity, 1 Pet. 4.13 16 Phil. 1.291 Pet 4:13Phil 1:29and look upon them as a gift rather then an impoſition: but afflictions and miſeries, which ſin brings upon a man, ſeem to be judicial and penal, and carry a face of wrath rather then of love: I, but obſerve it, even in theſe the Pſalm…ſt can ſee no juſt cauſe of p. 205fear; Wherefore ſhould I fear in the days of evil, when the iniquity of my heels ſhall compaſs me about? See, when ſin and ſorrows beſiege him on every ſide he is fearleſs, and knows no reaſon to the contrary, unleſs any one can tell him what it is: How ſo? ſurely upon the ſame account in my Text, becauſe David had a God that could teach as well as chaſtiſe; and therefore, though ſin were as poyſon in his cup of affliction, yet divine teaching could antidote that poyſon, and turn it into a cup of bleſſing unto him: Thy rod and thy ſtaff comfort me.Pſa. 23 4.Ps 23:4

O that the children of God in affliction, or entering upon ſufferings, would ſit down and dwell upon this Conſideration, The fruit and advantage which God knoweth how to bring out of all their ſorrows, even the peaceable fruits of righteouſneſs: This would keep them from uncomely deſpondencies, and dejections of ſpirit: For this cauſe we faint not (ſaith the Apoſtle;) for what cauſe? 2 Cor. 4.16.182 Cor 4:162 Cor 4:18while we p. 206look not at the things which are ſeen, but at the things which are not ſeen; that is to ſay, not at the viſible ſufferings, but at the inviſible fruit and advantage of our ſufferings: This holds up head, and keeps up heart; and maketh the Soul not onelyonly to be patient, but to glory in tribulation; Knowing that tribulation worketh patience, Rom. 5 3, 4, 5 Pericula non reſpicit Mar. yr, coronas reſpicit. Baſil ad 40 Martyr.Rom 5:3Rom 5:4Rom 5:5and patience experience, and experience hope; and hope maketh not aſhamed, becauſe the love of God is ſhed abroad in our hearts by the Holy Ghoſt which dwelleth in us. This is the way to counterpoiſe the temptation; and in the conflict between the fleſh and the ſpirit, to come in to the ſuccor of the better part.

Eightly, 8 Branch Inform. Why we ſtay ſo long under affliction.It ſhews us the reaſon why God doth keep ſome of his people ſo long under the Diſcipline of the Rod. Truly God doth not onelyonly bring his children into the School of affliction, but many times keeps them long there: Pſa. 125.3Ps 125:3The rod of the wicked indeed ſhall not (ALWAYS) reſt on the back of the righteous: p. 207I, but it may lie long, for months, for years, for many years together; ſeventy years were the Jews in the houſe of Correction at Babylon; four hundred years in the brick-kils of Egypt: Story and experience will ſerve in inſtances without number. Hence you have the people of God ſo often at their How-longs in Scripture: Pſal. 6.3. But thou O Lord, HOVV LONG? Pſal. 13.1, 2. HOVV LONG wilt thou forget me O Lord for ever? HOVV LONG wilt thou hide thy face from me? HOVV LONG ſhall I take counſel in my Soul? HOVV LONG ſhall mine Enemy be exalted over me? In this Pſalm where my Text is, HOVV LONG ſhall the wicked, HOVV LONG ſhall the wicked triumph? twice How long, before he can vent his complaint; and yet again the third time, HOVV LONG ſhall they utter and ſpeak hard things? HOVV LONG, cries Jeremiah, Ier. 4.21Jer 4:21ſhall I ſee the ſtandard, and hear the ſound of the trumpet? and Zechariah, Zech. 1.12Zech 1:12O Lord p. 208of Hoaſts, HOVV LONG wilt thou not have mercy on Jeruſalem, and on the Cities of Judah? The Souls under the Altar, Revel. 6.10. cry with a loud voyce, i. e. in much anguiſh and agony, HOVV LONG O Lord, holy and true, doſt thou not avenge our blood on them that dwell on the Earth? Verily God doth keep his people (ſometimes) ſo long under their preſſures, that they begin at length even to give themſelves up to despair, and to conclude they ſhal never ſee deliverance. Thus you finde not onelyonly the common multitude of the Jews in the Babylonian captivity, concluding deſperately, Our bones are dryed, Lam. 3.53Lam 3:53our hope is loſt, we are cut off for our parts; dry bones may as well live, as our captitivity have an end: but even the Prophet Jeremiah himſelf (whether in his own perſon, or in the name of the whole Church I know not) poſſibly both,) They have cut off my life in the dungeon, and caſt a ſtone upon me: He ſeems to himſelf to be in the condition of a man that p. 209is dead and buried, and the graveſtone rould to the mouth of the Sepulchre: a Metaphor expreſſing an hopeleſs and desperate condition: yea hence it is, that when deliverance is nigh, they cannot believe it, though a Prophet of God, or an Angel from Heaven, ſhould report it: Thou ſhalt ariſe, and have mercy upon Zion; for the time to favor her, yea the ſet-time is come, ſings the Prophet Daniel, or ſome other that lived neer the expiration of the ſeventy years captivity; and yet in the mean time the Jews reply as before, Our bones are dryed, our hope is loſt, we are cut off for our parts; q. d. tell not us of Gods ariſing, &c. we ſhall never ſee Sion again, we are but dead men: Obſerve it by the way, They that would not believe the captivity while it was in the threatening, Hab. 1.5. would not believe deliverance when it was in the promiſe; A juſt judgment upon them, that that they that would not beleeve God threatening, ſhould not beleeve God promiſing. But that's p. 210not all; Deliverance was ſo incredible after ſo long a captivity, that they could not bleeve it when they ſaw it: When the Lord turned again the captivity of Zion, Pſa. 126.1Ps 126:1we were like them that dream: They knew not (as it fared with Peter, half awake, and half aſleep, Acts 12.9.) whether it was true, or whether they ſaw a viſion onelyonly: Is this a real deliverance? or are we in a dream onelyonly? Our Saviour tells us, that when the Son of man ſhall come, Luk. 18.8Luke 18:8(i. e. with particular deliverances to his Church) he ſhall not find faith on the earth: there will not be faith enough in the people of God to beleeve it, by reaſon of the long preſſures and perſecutions that have been upon them.

Now I ſay, what is the reaſon that God ſuffers affliction to lie ſo long upon the backs of his children? Truly one Reaſon is, becauſe they have lived long in ſin; they have been long a ſinning, and therefore God is long a correcting: God puts them to THEIR How-longs, becauſe p. 211they have put God to HIS How-longs. Exod. 6.28. HOVV LONG refuſe ye to keep my Commandments, and my Laws? HOVV LONG will this people provoke me? and HOVV LONG will it be ere they believe? Jerem. 4.14. HOVV LONG ſhall thy vain thoughts lodg within thee? Hoſea 8.5. HOVV LONG will it be ere they attain to innocency? &c. And truly if they have made God complain of THEIR How-longs, no wonder if God make them complain of HIS How-longs. But then again, another and the main reaſon is, becauſe the work is not yet done; they do not receive Inſtruction by their Correction, elſe affliction would quickly ceaſe. God giveth not a blow, he draws not a drop of blood, more then needs, For a ſeaſon, 1 Pet. 1.61 Pet 1:6if NEED be, ye are in heavineſs: if there be heavineſs, there is need of it; and if heavineſs continue long, there is need of it. It is not to gratifie their Enemies that God keeps them ſo long under their laſh, but to teach p. 212them; not that God afflicts willingly, Lam. 3.33Lam 3:33&c. but that he may do them good in their latter end; that by the rod of Correction he may drive out that folly which is in their hearts: And when that is done, then they ſhall ſtay no longer for their deliverance; then God opens the priſon doors, and throws the rod into the fire; and infinite mercy it is, that they are not delivered till they are bettered; that God will not ceaſe chaſtening till they are willing to ceaſe ſinning; ſaying, I have born affliction, I will offend no more: that which I ſee not, teach thou me; and if I have done wickedly, I will do ſo no more.

Ninthly, 9 Branch Inform. How unteachable we are by nature.Take notice from hence, what unteachable creatures we are by nature, who will not ſet our hearts to receive Instruction till we be whipt to it by the rod of correction, and hardly then neither: unleſs God multiply ſtripes, it is not multiplying of precepts that will do us good; there muſt be ſtripe upon ſtripe, and affliction upon affliction, p. 213as well as line upon line, and precept upon precept, or elſe it is in vain: we are ſo brutiſh, with Ephraim, that we make God ſpends his rods upon us; and when all is done, God muſt turn us by main ſtrength, or elſe our folly will not depart from us. This is a lamentation, and ſhould be for a lamentation: We would ſay, that were a very bad child that will be taught no longer then the rod is upon his back! ſuch are we; we are ſo indocible that we put God to it, as it were to ſtudy what methods and courſes to take with us. How ſhall I do for the Daughter of my people? Ier. 9 7Jer 9:7I will melt them and try them, &c. Well, let us judg our ſelves, and juſtifie God.

Tenthly, and laſtly, 10 Branch Inform. How much good hearts love Inſtruction.It ſheweth us on the contrary, How much gracious hearts are in love with the Word, for the improvement of their ſpiritual knowledg wherein, they can put ſuch an eſtimate upon their ſufferings; and account that their bleſſing which other men call their miſery: BLESSED is the man p. 214whom thou chaſteneſt and teacheſt. The Pſalmiſt in another place ſpeaketh very warmly to this purpoſe; It is good for me that I have been afflicted: Pſ. 119 71Ps 119:71why? that I might learn thy Statutes: He loveth the Word ſo dearly, that for the Words ſake, he is in love with affliction: The whip, the rod, the priſon, the wilderneſs, any thing, is precious that brings Inſtruction with it. Carnal people can be content to dye in their ignorance, ſo they might dye in their neſt; whereas gracious hearts think not much to go to School to a Bridewell; and even while the blood is running down the back, can ſay, it is good, becauſe they are taught by it. O the different account that Grace and Nature make of the ſame Diſpenſation! It is proud diſdain to ſcorn to be taught by the loweſt of Gods Uſhers: The treaſure is precious, Vilis ſaepe cadus nobile nectar habet.though in an earthen veſſel: There is none too old, none too wiſe, none too high, to be put into the meaneſt School on this ſide Heaven.

p. 215I have done with the uſe of Information: I come now in the ſecond place to the Uſe of Exhortation.

And it is to four ſorts of People.

1. Such as are yet free from ſufferings.Uſe Exhor.

2. Such as are under ſufferings.

3. Such as are come out of a ſuffering condition.

4. Parents, in reference to their children.

The firſt branch of Exhortation is to ſuch as through the patience and forbearance of God are yet free from chaſtiſement and affliction; 1 Branch Exhort. To them that are free from ſufferings.The Candle of the Almighty doth ſhine in their Tabernacle, and they waſh their ſteps in butter, &c. Why now, would ye prevent chaſtiſement and keep off the ſtrokes of divine diſpleaſure from your ſelves or families? Let me commend unto you