A Dry Rod Blooming and Fruit Bearing, Treatise · Part 1 – Part 2
THE FIRST PART. Of the Paine of Chaſtenings.
SECT. I. The ſcope and inference of this Scripture-ground leading to the work.
THe Text in its ſcope is a Lenitive prepared and preſcribed by the higheſt and moſt able hand to eaſe the ſmart,The Scope. and cure the faintings of his choſen portion under all afflictions: Such care doth God expreſſe to the true ſeede of Abraham the Hebrew his old Friend in their deepeſt ſufferings.
The inference is thus;The illation. The Apoſtle had finiſhed the maine doctrinall part of this Epiſtle touching the glory, ſufficiencie and efficacie of the great Miniſter of the Goſpel, chap. 10. v. 18. The ſummary drift of all which was, That every Soule both of Jew and Gentile for all things toward God muſt onelyonly & wholly acquieſce or reſt ſatisfied in that one Jeſus Chriſt the Sonne of God, by whom alone the Father hath revealed his boſome-thoughts and purpoſes concerning that one way of ſaving poore ſinners: This ground worke being laid, he thence laboreth to draw them to practiſe and duties ſutable to ſuch a Doctrine; 1. To neerer acquaintance with God by this new revealed Chriſt. v. 19, 20, 21, 22. 2 To boldneſſe and conſtancy in the profeſſion of this Sonne of God, v. 23. 3 To mutuall care for ſtirring up each other to walke worthy of ſuch a Miniſtry, and not to ſinne againſt this revealed truth, with mighty arguments to inforce it, from v. 24. to 32. 4 To patience under any croſſe that may accompany this profoſſion of Chriſt; he toucheth their paſt experience of ſcoffes reproaches & ſpoylings of their goods, he adviſeth to ſtore themſelves with patience for the future, for as much as they ſhould finde neede of it. & from the certaine and ſpeedy comming of their Redeemer incourageth them to faith as the only riſe and maine ſupport of patience which cloſeth that chapter. In the whole 11th c. he reports the effects & notable exploits of this victoriousfaith in many, Worthies of their owne nation, that made them endure to the nullifying of torments, and aſtoniſhment of their bloody perſecutors, therein exemplifying the power of faith working patience. In the 12. chap. v. 1 he reſumes with greater ſtrength from the cloud of witneſſes his former counſell and preſſeth them to runne out with patience the race that was ſet before them, with the addition of ſome forcing conſiderations. 1 From the leader in this courſe, Chriſt the Sonne of God, to whom all muſt bee conformed in ſufferings that beare his name, v. 2.3, 4. 2 From the Author and inflicter of theſe ſmart rods, it is God the Father, and he takes not this paines in chaſtening any but his children v. 5 6.7.8. 3 From the end of theſe chaſtenings, it is not from pleaſure as earthly parents may doe, but for our proſit, that we might be partakers of his holines; & ſhould we decline ſuch rods? v. 9.10. 4 From the future, certaine event which every exerciſed ſoule ſhall finde from all ſufferings in Chriſt, & for Chriſt, this is the peaceable fruit of righteouſneſſe, one maine clauſe of the text; and would a Belcever loſe this for eſcaping the croſſe? Summe wee up all premiſed in theſe collections, Gods care is very tender to his afflicted; Chriſt their hope may be the occaſion of many ſtrokes unto them; patience will be needfull to overcome the bitterneſſe of their afflictions: Faith is powerfull to make patience victorious; and the future fruit of ſufferings will incourage grace to hold out its courſe unwearied. Now to fall cloſe to the text and matter.
SECT. II. The order, parts, and letter of the Text diſcovered.
THe ſpirit of Chriſt ſeemes to order this ſcripture by way of anticipation to ſilence ſome riſings of fleſh in theſe Chriſtian Hebrewes, which might eaſily appeare againſt this bearing worke in ſuch returnes as this. Ob. Obiection.Alas! what fleſh and blood can indure thoſe burdens unto which you would have us ſubject our ſelves? doe you think there is no ſmart in them? Sol. Solution.The ſpirit here anſwereth, yea ſure God knowes that every chaſtening is ſmart, and worketh griefe, but is it not ſweet too? take this with that, and then judge what cauſe ye have to withdraw from theſe ſufferings. In the Text then theſe generalls are obſervable.
1. A propoſition concerning the true ſtate and iſſue of all Gods chaſtenings upon Chriſts members; which is double.
1. By way of conceſſion, granting that which the afflicted ſay, concerning the evill of their ſufferings; True, no chaſtening for the preſent is joyous, but grievous.
2. By way of correction yet to their miſconceit as if nothing but bitterneſſe were in them, therefore he adds, nevertheleſſe, &c. v. 11.
2. An Inference of duty, which is twofold.
1. Of incouragement, lift up the hands, &c. v. 12.
2. Of direction for rectifying waies and walking, make ſtreight &c. and this urged by a double motive.
1. Inconvenience of neglect, the lame may be ſo perverted
2. Convenience or benefit of doing, ſo the lame may be healed, v. 13.
The propoſition of conceſſion yeelds the paine, that of correction gives the gaine, and the inference brings home the uſe ſharpeſt chaſtenings to the ſoule. Theſe three are the chiefe heads which I ſhall here treate of for the ſupport of Gods afflicted. As for the letter I ſhall open it in all, as they fall into an orderly proſecution: Here onelyonly of ſo much as concernes the firſt propoſition. Three termes are here conſiderable; The Subject, that is chaſtening, which for the notion is ſuch a ſmart correction as a father would uſe to his child,foreign be it by what inſtrument ſoever; and here notes the affliction or evill of what kinde ſoever that God is pleaſed to exerciſe his children withal, even his ſmarting rod. 2 The Attribute two waies expreſſed. 1. Negatively, it is not joyous; 2 Affirmatively; but it is grievous: In the letter, it is given in genitives of the ſeverall affections, no chaſtening is of joy, foreign.but grief, that is, matter of joy, but of griefe; ſorrow, not mirth is is the affection proper to this evill of affliction; therefore full enough rendred in theſe adjectives, not joyous but grievons. Jo… … videtur, non eſt quaſi tantum appirens eſſet onus, Theophyl. Aquin. intextu.3 The manner of attribution, It ſe…meth to be ſo, the words are not ſo poſitive, as to ſay, no chaſtening is joyous, &c. which hath made ſome to gloſſe irrationally the uncertainety of this Attribute, as if it onelyonly ſeemed to be grievous for preſent, but indeede were not ſo; This is not the minde of God as if he did mock his afflicted, but hee grants really to them as much as they feele, that the rod is truely grievous for the preſent; therefore this ſeeming is of ſenſe by which it is felt to be ſo, not of uncertainety. So that God ſpeakes plainely in the letter to us, and grants as much as fleſh can ſay it feeles.
SECT. III. The firſt concluſion and its explication.
HAving thus underſtood the letter, remembring it to be a propoſition of conceſſion; Let us now obſerve in it theſe particulars, 1 Who grants this? It is the ſpirit of God. 2 What he grants? It is that which the fleſh of the Saints feeles, that no chaſtening is joyous but grievous. 3 What limitation he makes to this grant? That hee ſurely puts in touching the time, it is ſo but for the preſent. 4 To whom he grants this? It is to his chaſtened or afflicted children; the reſult from all will be in this concluſion.
God himſelfe accounts all the afflictions or chaſtenings of his people, not light but heavie, Cencluſ. 1.and allowes them not joy but griefe under their preſent preſſures. To take the full weight of this, theſe foure things muſt bee more clearely opened, 1. The condition judged, no chaſtening is light but heavie, 3. quia…it?or not good but evill. 2 The affection allowed, not joy, but griefe. 3 The Author or Judge of both, it is the Lord, by his ſpirit that grants this. 4 The due limitation for the time or ſeaſon, It is ſo for the preſent. To the 1. the condition here judged and the ſentence paſſed on it,The condition indged. is clearely carried in that ſpeech of the Spirit, no chaſtening is matter of ioy, therefore not good, not light or eaſie, but matter of grief, therefore evill, heavie, and ſmart. Two things muſt have ſome light here. 1. The Subject whereof this is ſpoken. 2. The Attribute or ſentence given of it.
1. The Subject here is Chaſtening, one kind of the evills of paine, and, as will appeare, the eaſieſt of them all; To conceive aright of it, we ſhall diſtinguiſh to find it out, and then diſcover it more fully. The evils of pain in the Scripture dialect are threefold,foreign, Ezek. 14 21. ſo many different titles we have of them. 1. Some are called Judgments; Theſe for the matter of them may be of any ſort of pain (as all the reſt) either ſword, famine or peſtilence; but the form or ſpeciall being of them, is made up of theaJer. 23.19. principle or riſe of them, which is the wrath of God,bIſai. 34.5. a Judge of the rule for the execution, which is the curſe of the Law, andcExod 9.16. of the end of their inflicting, which is Gods Glory in the creatures ruine on whom they fall;A Judge. Theſe are peculiar to the wicked onelyonly.
2. Others are called Chaſtenings, as in the text;foreign Theſe alſo in their generall or materiall conſideration, may be any kind of affliction or painfull evill, but in their ſpeciall nature, they are ſpecified by the love of God a father the root of them,eHeb. 12.6. Pſal. 89.30.34 by the promiſe of grace the rule of their execution, andfHeb. 12.10. by the communication of holineſſe for Gods glory to theſe afflicted, the certain end whereunto they are intended; Theſe are proper onelyonly to Gods children.
3. The reſt are called Trials, foreign.which agree with the two former in the materiall part, the ſame evils upon ſtate, name and life may be in all. The end gives the name to theſe, foraſmuch as God intendeth and uſeth them as the Refiner his fire, to try the ſilver, to put a diffetence between droſſe and metall, to conſume that and poliſh this;
gRevel. 3.10.So by theſe afflictions God trieth ſpirits, diſcovereth the refuſe, rotten, vile and reprobate, to ſeparate them to ſhame, andh1 Pet. 4.12. the choice, ſound and approved ſouls to reſerve them for honour: Theſe befall good and bad, children and baſtards, whereby the one appeares droſſe, combuſtible matter, and the other gold of eternall durance: yet in fine to the children theſe prove chaſtenings, but to the outcaſts inſufferable judgements.
Chaſtenings then are the ſubject wherewith we are to deale, the nature and extent whereof are toucht in the text. 1. The nature is in the name. It is ſuch a correction as God the Father in care for the profit of his owne children, is pleaſed to inflict upon occaſion of their ſlips or wandrings, leſt they ſhould run into the condemnation of the world; which though it be ſmart, yet in compariſon with the other, is the ſweeteſt rod.
2.foreign. Chryſoſt. in text. The extent is in that univerſall note, No chaſtening; which imports both univerſality of kinds, no kind of chaſtening neither bodily nor ſpirituall, inward nor outward; and of degrees alſo, no chaſtening at all by the leaſt twigge, or the greateſt rod, from the Ague-ſhaking to the Fire-ſcorching, or rack-terrifying, none as good, but evill, all matter of griefe, not of joy. Thus is the ſubject ſtated.
2. The Attribute here is the ſentence given; theſe are not matter of joy, but of griefe. In ſhort, if we can determine what is the due matter of a Chriſtians joy and grief, wee ſhall eaſily gather the Spirits mind in this. The proper object or matter of joy to a man, is ſome humane good in preſent poſſeſſion; ſo the ſpeciall matter of griefe is ſome painfull burden or ſenſe of evill in preſent. Now then the preſent enjoying of the Chriſtians good, is the matter of his joy, and ſenſe of his peculiar evill, is the ſubject of his grief: Determine theſe, and we have all we ſeek for. 1. The Chriſtians good primarily and in chiefe, is God himſelfe, his favour, and the light of his countenance immediatly is the chiefeſt portion that he pitcheth on. Let David ſpeak for all in this, among the many ſearchers and ſuiters in the world for good, crying all ſeverall wayes,iPſal. 4.6.7. Who will ſhew us any good? he lookes to heaven, and ſueth thus; Lord, lift thou up the light of thy countenance upon us. This makes gladneſſe of heart, when it is ſo…n, more then the richeſt harveſt or fulleſt vintage. Again, the effects of this in the pledges of his favour, the bleſſings of the right hand and of the left, are as a ſecondary or derived good, which are ſometimes carried in that expreſſion, the light of Gods countenance, the whole ſalvation of the Church is the content of that, in their own confeſſion;kPſal. 80.7.19. Cauſe thy face to ſhine, and we ſhall be ſaved. The fruition of all this is matter of joy.
2. The Chriſtians evill is the want of all the former, the preſent apprehenſion of nothing but frownes from God, and ſenſe of all the effects of them in ſmarting troubles: It is the ſaddeſt draught of an evill and calamitous condition to the Saints, that the Spirit hath made, to preſent God eitherlPſal. 74.1. Pſal. 88.14. abſent, or far off, or angry and diſpleaſed, or hiding away his face; inundations of evils muſt follow upon this. If this be then the Chriſtians good & evill, let us ſee what chaſtenings are according to this in Gods account; the Spirit ſpeaketh expreſly, they are not matter of joy, that is, not good in the preſent ſmart of them, no light of Gods countenance, no ſmiles of his face, no ſenſible pledges of his favour are in the vineger & gall while it is in drinking, but it is ſaid, they are matter of griefe, that is, evill and burdenſome, frownes of Gods brow, grimneſſe of his face, weight of his hand, are onelyonly ſeen and felt in the tokens of his diſpleaſure, the grinding pains that fall upon the creature; are not theſe evill and heavie? Thus God himſelfe determines of theſe chaſtenings.
SECT. IV. The Affection, Authour, and Limitation opened.
2 ACcording to the judgement paſſed on the condition,The affection allowed. the Spirit ſidy ſutes the affection, in the ſame breath denying one unſuteable, allowing another proportion'd thereunto. 1. In this ſtate of evill there muſt bee no joy, that cannot bee meet for a ſoule upon which God frownes; two things at leaſt are prohibited in this. 1. Lightneſſe of heart, and pleaſantneſſe of ſpirit, the ſecret ticklings of the ſoule which are fit to be in the day of good things, all this inward joy of heart muſt not be now;mIſai. 16.10. gladneſſe goeth away, when plenty failes in harveſt; and joy, when the vintage ceaſeth? Who can rejoyce in evill, unleſſe ſinnes hardned ſlave? 2. Lightneſſe of carriage, in laughing, leaping, ſinging, and all cheerfull deportment; this is ſutable for a faire Sun-ſhine day, but not for the day of darkneſſe; no ſinging, when God is chiding, nor leaping, when he is whipping, nor laughing under the rod for thee Chriſtian, leſt thou be taken to laugh at it. See the Church declining ſuch ſinfull Invitations in the day of Gods revealed diſpleaſure on her.nPſal. 137.1.2. By the Rivers of Babylon, the place of our chaſtening, we hung our harps upon the willows; no harping here, unleſſeoIſa. 16.11. harping bowels, that make a dolefull tune; nor could ſcornes, or threats, or any invitations, drive us to mirth or ſinging. Alas, how ſhould we ſing the Lords ſong in the land of a ſtranger, the land of our captivity and ſevere correction? None of this therefore, none of this lightneſſe doth God allow in his chaſtening time.
2. In this ſtate of evill there muſt be griefe. This is ſutable, to bee grieved when God is grieved, and for the griefe we have laid upon him: As much is here allowed as on the contrary was prohibited, 1. Heavineſſe of ſpirit within, diſcovering that we are deeply affected with Gods frownes and chaſtenings. The afflicted of the Lord have ſhewed us this in expreſſions, as deep as their ſenſe,pLam. 1.20. My bowels are troubled, is one; bowell trouble, bowell-ſounding, bowell harping, cannot but note deep impreſſion of Gods: If this be not enough, hear another word,qLam. 2.11. My liver is powred upon the earth. O poore ſoule! the liver is the very blood of life, that is made there, and iſſueth thence, and this liver-powring is nothing elſe but blood-dropping from within in ſenſe of Gods diſpleaſure, as the teares did ſtreame down from her eyes without: this is heavineſſe impreſſed. 2. Heavineſſe of carriage, or outwardly expreſſed, is under this affirmation and allowance alſo:rIſai. 22.17. weeping, faſting, mourning, cloathing with ſack-cloth, and all ſad deportments are called for in the day of evill; God expects this and no other carriage to anſwer his rod. Heare the reply of that ſweet Saint, to a kind of Court-revelling queſtion,ſNeh. 2.2.3. Why is thy countenance ſad? It was halfe a Court-wonder the Kings favourite ſhould be ſad at the Kings elbow; but the Perſian Empire could not comfort him, when God ſeemed to frowne upon the Church and him: Hee returneth therefore thus, Why ſhould not my countenance be ſad, when the Citie, &c. Gods rod muſt make ſad hearts and faces too amongſt his owne people. This match is of Gods owne making between his rod and our griefe.
3.The Author. Look we then next upon God the authour both of this judgement and allowance; concerning whom, as in this matter he muſt be conceived as atHeb. 12.7. Father, for none but a parents hand can chaſten, ſo in this giving judgement upon the ſad condition of his children, theſe farther conſiderations muſt be taken of him. 1. In his beinguExod. 32.4. as Truth it ſelfe, which cannot lie, neither deceive nor bee deceived, it is he that ſaith, his rod is ſmart, and his ſtroakes painfull, calling out griefe; great authority then muſt this ſentence have iſſuing from ſuch a Judge;v2 Cor. 13.8. againſt the Truth there is no prevailing, it winnes or overcomes all oppoſites at laſt. This God-Truth ſpeakes, none can gainſay. 2. In his working, as he is Heavens and Earths Creator, ſo he isxIſai 45.7. the Rods former, the maker of darkneſſe, and evils Creator. He the Lord doth all theſe things: can we deny him to bee Judge of what he makes? He appoints every grain and ſcruple of the gall and wormwood that make up the afflictions of his people, not a jot more or leſſe bitter can they be, then he ordains them. The maker of chaſtening ſaith it is grievous. 3. In his exact and conſtant intuition, view and knowledge of all that he hath made, hee growes not careleſſe nor forgetfull of the worke of his hands, that he ſhould miſtake in ſuch a matter. If he call ſword, famine and peſtilence,yEzek. 14.21. ſore Indgements, he knows them ſo to be: though it be too low for him to ſpeak after the manner of men; yet as in others, ſo in this caſe he uſeth it for our profit:zExod. 3.7. Seeing I have ſeen, or I have ſurely ſeen the affliction of my people that were in Egypt, are his words, who created all thoſe burdens for them for their good, therefore muſt needs know the bitterneſſe of them: God then the onelyonly Truth, Creator, and knowing Governour of all events, both ſweet and bitter, good and evill, he ſaith, the chaſtenings of his children are grievous things. But doth he ſay it univerſally and without bounds? not ſo, the following correction cleares that, and no leſſe the reſtriction in his very grant, next in order to be conſidered.
4. The Limitation reſtraines this judgement to the preſent time;The Limitation. foreign no chaſtening is joyous but grievous for the preſent: as in the former part of the ſentence chaſtenings are meaſured by weight, and all found to be heavie, preſſing out griefe, ſo in …his expreſſion they are meaſured by time, which doth ſomthing allay the ſmart, and make amends for the bitterneſſe of them; chaſtenings are painefull, yet for the preſent onelyonly. This meaſure then more expreſſely dictates to us, The continuance, the ſhortneſſe, and the expiration of the ſmart of theſe afflictions.
1. The continuance of the burthen and bitterneſſe of chaſtenings is for the preſent,foreign that is, for all the preſent wherein they lye upon the fleſh: This may bee more or leſſe according to the will of God inflicting either Jobs aIob 7.3.4.moneths of vanity, daies of breaking, and nights of terror, wch were many but not all, orbRom. 8.18. Pauls preſent time of ſufferings, which is the whole time of life; ſo long as the rod is kept on, that wholly is the preſent of its bitterneſſe, and griefe is permitted ſo long its abode anſwerable.
2. The ſhortneſſe of the ſmart is carried in this meaſuring word alſo, it is but for the preſent, and this compared with time paſt or to come is a very little portion,foreign. ſo that for the preſent is but for a very little while; The longeſt preſent for tearme of life,foreign. by the Apoſtle is paraphraſed, and not untruly,cRom. 8.18. The now or inſtant timenay; all ſufferings at the longeſt here, are worthy of no larger expreſſion with him, then the afflictions of ad2 Cor. 4.17. foreign. i. in hoc vel ift hoc puncto. momert It is but as a point or minute of time that meaſures the bitterneſſe of all chaſtenings in the account of God; It is but one ſhort ſpan that finds them longer.
Thirdly, the expiration of all this evill is certainely carried in this meaſure, for it lives and dies with the preſent time; now we know that every preſent lookes to the after that is to come, and when it is come, that preſent ends, and expires in the ſucceeding time,foreign. and its end is good or bad, according as that ſucceſſion brings: now the afterward ſucceeding this preſent is by the judgement of the ſame truth a good ſpace of …weet fruits, of peacefull righteouſneſſe and living com…orts; this end wee are directed to looke unto in the very notion of preſent griefe. The Church beares the inſulting taunts of her enemie the better in the ſenſe of this, Though for preſent I eMicah 7.8.fall I ſhall ariſe; this preſent of ſcorne muſt expire, in the ſucceeding after, and that will be my joyfull reſurrection above all theſe ſorrowes. With this meaſure are we to take this ſentence from truth it ſelfe; chaſtenings (though the beſt of evills) yet are they painfull things to Gods owne children.
SECT V. The demonſtration of this Truth.
TO prove that the rods were ſmart, were as needleſſe as to hold a candle to the Sunne, every mans ſenſe ſpeakes this out: The matter of proofe ſhall be Gods indulgence, grant, and judgement for his people in this caſe, of which many afflicted ſoules are hard to be perſwaded, that the God of Heaven ſhould be ſo ſenſible of, or have reſpect unto, or be affected with their afflictions, as to ſpeake ſo feelingly of them, and grant ſo much unto them; Light to this may proove comfortable, I ſhall therefore ſhew, 1 Quòd ſit, that God doth ſo. 2 Cur ſit, why he doth thus towards his afflicted.
1. Theſe three evidences will cleare the firſt; Gods notice of his peoples burdens within himſelfe, his reſpect to the afflicted, and his carriage to their adverſaries the inſtruments of their affliction. 1 That God tenderly accounts the burdens of his people heavie, may be evident from the notice and obſervation he takes of them, which is exact and full; if any expreſſions after the manner of men may helpe us to conceive this, we have variety that God uſeth, and yet all fall ſhort of that which God doth in this reſpect, becauſe the obſervation of God is beyond the expreſſion of man: yet iffExod. 2.25. ſeeing, conſidering and looking upon the afflictions of a people argue tenderneſſe, or ifgIer. 31.18. hearing, hearkning to their groanes prove a carefulneſſe,hPſal. 56.8. or if telling the Pilgrims wandrings, or botling or booking the mourners teares, ſhew a right valuing of their ſad condition; this God hath done, this he doth, this he will doe for his people, 2 Hee doth not o…ely note thus the griefs of his people, but is ſutably affected towards their ſufferings, in his owne way above creature comprehenſion, becauſe he cannot ſuffer from any object; his affection is all act, and to bee diſcerned by the effects upon the creature; yet theſe things in the language of men are ſpoken of him. 1 His pity to his chaſtiſed: he ſpeakes himſelfe of mourning Ephraim, i…r. 31.20.My bowels ſound or are troubled for him, and it is ſaid of him, his ſoule was grieved for Iſrael, ſtraitned or ſhortned, put to diſtreſſe or paine from them; ſtrange expreſſions for God, and ſtrangely true beyond our imagination; nay as if beeing God he could not be pitifull enough, becauſe he could not ſuffer he ſends his SonkHeb. 2.17. to bee made like unto his brethren in the fleſh, that hee might bee feelingly mercifull to the tempted. 2 His care to meaſure and moderate the afflictions of his people, that they exceede not their ſtrength, and to make way for eſcaping when they overcharge.l1 Cor. 10.13. Hee is faithfull in this, and therefore tenderly yeelding to the moanes of his afflicted. 3 His tender bearing with, kind interpretation of, and gratious pleading for, all the haſty words, froward and unſeemingly carriages of his children under their ſad preſſures, which fellow-creatures would ſcarce indure: So God pleads for Job againſt Satan,mIob 2.3. Seest thou my ſervant Job ſtill holdeth his integrity, although thou mooveſt mee againſt him to deſtroy, or ſwallow him without a cauſe? ſo hee excuſeth all Jobs haſty language, which by his unfriendly comforters were turned to his reproach, and charged as brands of his hypocriſie, yet after all God giveth him this witneſſe againſt his miſtaken friends,nIob 42.7. Ye have not ſpoken of me the things that is right, as my ſervant Job hath: It is Gods returne as was Eliſha's to his ſervant about the Shunamite, in her ſad unſeemely & paſſionate carriage holding the Prophet by his feet; Gehazi is preſently at her to deale roughly with her, and thruſt her away, but Eliſha is more tender,o2 King. 24.7. Alas, let her alone, for her ſoule is bitter or vexed within her. This is a Spirit from God, like himſelfe, yeelding to the infirmities of a chaſtened ſoule.
3. His carriage to the very adverſaries of his people, the inſtruments of their ſorrowes, ſpeakes his tender indulgence towards his burdened ones, and argues that he grants the rod is ſmart and painfull; ſee it and judge of it in theſe particulars. 1 In his limiting and reſtraining the Adverſaries which are his rod, that not a ſtroke more ſhall bee laid on but what hee commands himſelfe for his childrens good:pPſal. 76.10. The wrath of man ſhall praiſe him, ſo farre therefore he will uſe it, but the remainder of wrath, that which takes away his praiſe, he will conſtraine; So he bounds Satan in afflicting Job, firſt touch not his body, then touch not his life; God yeelds there is bitterneſſe in the afflictions of his ſervants, therefore he will not ſuffer them to overflow. 2 In his reproving of men for their unkind and mercileſſe carriage to his chaſtened people; ſee how hee handles Eliphaz, Bildad, and Zophar, for dealing ſo harſhly with his afflicted Job, qIob 42.7, 8.he chargeth them they ſpake not right, and no leſſe then a ſevenfold ſacrifice can purge away their ſinne or folly, and that too by the interceſſion of deſpiſed Iob, ſure he is contrary to what hee reproves, and if mans folly thinke afflictions light, Gods wiſedom accounts them heavie. 3 In diſcovering his wrathfull diſpleaſure upon the perſuers of his afflicted; what matter were it, how afflictions were multiplied, if there were no burthen in them? but God is angry with them that increaſe the ſorrowes of his chaſtened, therefore he muſt thinke them grievous: Heare what hee ſpeakes for poore afflicted Zions, and Jeruſal…ms ſake,rZ…ch. 1.15. I am very ſore diſpleaſed with the heathen that are at eaſe, for I was but a little diſpleaſed, and they helped forward the affliction. Gods diſpleaſure then upon the diſtreſſers of his people declares his grant that their chaſtenings are grievous.
2.foreign. Why God giveth this Judgement of indulgence, and alloweth this carriage under their chaſtenings, the two great cauſes Efficient and Finall will ſoone determine.Reaſon 1. 1 The Efficient is God-Love himſelf, who from eternity hath purpoſed the diſcovery of himſelf in the notion of his good wil and pleaſure to theſe ſoules whom he thus indulgeth; This love being declared in giving them to Chriſt, in accepting them into Covenant, in calling them out of the world by his Word and Spirit, in chaſtiſing them as children, muſt now looke to the perfecting of his purpoſe in their appointed glory: therefore needes muſt it worke ſo towards them in all conditions, that they may be furthered in all to their determined end; hence it is, that hee chaſteneth them, when they neede chaſtening, and ſupports them, when they neede help, & pitieth them, when they are pained, and indulgeth them, when they begin to faint, and diſcovereth thoughts of compaſſiō to their griefs, when they think themſelves forſaken. This love made him fal upon Ephraim neck in the midſt of his bemoanings under the rod,sIer. 31.20 Ah poore Ephraim, ah deare child, the ſon of my delights, how haſt thou been chid and whipt, and yoaked and diſtreſſed, and none regard thee? I remember thee, ſince I ſpake againſt thee, I know thy burthen is heavie, ſurely I will have mercy on thee; Love makes God of this minde.
2.Reaſon 2. The End which God aimes at no leſſe neceſſitates this preſent judgement, and in reſpect of us is twofold onelyonly that I ſhall now touch. 1 More generally for all, to leave a rule of truth unto his creatures, therby to order their judgements and affections what to think and what to doe to their brethren in like caſe of afflictions: for God doth not judge ſo becauſe it is truth, but it is truth, becauſe hee doth judge ſo, he makes truth in his creatures, he findes none elſe to ſteere himſelfe by: nothing more cleare then this, that God laieth himſelf a rule to his creatures, in his Attributes and workes; As in that,tLevit. 11.44. Be ye holy as I am holy, ſo in this,uLuk. 6.36. Be ye mercifull as your heavenly Father is mercifull; otherwiſe vaine creatures are apt to call heavie light, and bitter ſweet, and put off thereupon all bowells towards the Lords chaſtened; God ſaith chaſtenings are heavie, yet we might know it, and ſay ſo too, and ſubſcribe unto it, and expreſſe ſutable, indulgent affections to our afflicted brethren. 2 More ſpeciall for his chaſtened ones, and that is to bee a ſtanding comfort to them at every croſſe, when lovers and friends may ſtand fa…re off, and none regard their ſad condition; though creatures thinke our burdens nothing, and ſhew no pity to the afflicted, it is no ſmall refreſhing that God knowes our ſorrows, and judgeth them grievous, ſit for his compaſſions. David was often put to the uſe of this, and ſound no little comfort, when an exil'd pilgrim hee wanders heavily driven from houſe and home, and ſprinkles his ſteps with teares, and yet no man pitying or taking him in, then he is comforted with this thought,vPſal. 56.8. Lord thou telleſt my wanderings, and bo…lleſt up my teares. Againe, when his ſpirit is overwhelmed with grief, and hee lookes on the right hand, and beheld and no man would know him, no man cared for his ſoule, then he can ſee and ſay,xPſal. 142.3.4.5. O Lord thou art my portion and my refuge, thou careſt for me, and counteſt my burthen heavie. Thus therefore God ſheweth his certaine judgement of his peoples chaſtenings, that in caſe of creature comfort failing to ſhew himſelfe to be above all, that it might be a ſtanding cordiall to the afflicted ſoule.
SECT. VI. Some Corollaries, or inferences for inſtruction.
VVIthin the boſome of this ſentence paſt by God lyeth this uſefull truth,Vſe 1. Inſt. 1. God indulgeth, yet grieves his children. As God that chaſtens his owne judgeth their ſufferings grievous, ſo he himſelfe ſpares not to put his holy ones to griefe; He knowes the rod is ſmart, and yet he laies it on, though he pity hee will not ſpare to grieve his children; Hee that knowes its griefe, himſelfe inflicts it; Hee chaſtens, yet pitieth them for their paine, he pities, and yet he chaſtens and ſets on ſorrow: It doth not gaineſay Gods gratious indulgence to afflict his people. Three things God eyes, Their ſinne, Their profit, His owne Covenant, all which inforce the unin of Gods indulgence and correction.
1. God indulgeth, yet ſcourgeth ſons with an eye unto their ſin, not for ſatisfaction, this were a detraction from Chriſt, who alone can make it: And what can the pain of the body recompence for the ſin of the ſoul? but for correction, having marked former errors and miſcarriages in them: It is no leſſe then Atheiſme to deny God ſuch a ſight of ſin in his children, teſtified by his chaſtenings, and intended not ſo much to afflict the ſoul as ſin; as may appeare in theſe aims of God therein.
1.Every chaſtening reſpects ſin. To render ſin more evident to the creature, which perhaps before lay hid and unobſerved, or miſtaken to be better then it is; but when the deſerved rod comes and grieves the fleſh, this diſcovery is preſently made. All the grief is ſin, which either hath provoked this painfull chaſtiſement, or at leaſt made a way for it, that the glory of God may appeare in the manifeſtation of ſins bitterneſſe by it. None knowes the fire better then he that hath been ſcorched, nor can any better tell what cold is, then he that hath been frozen, and benummed by it: and no man can ſpeak of ſin ſo well, as he that knowes it in the ſmart. It is a truth unqueſtionable,yLam. 3.39. Man ſuffers for his ſin: ſin then is his ſuffering, and its malignity in the ſmart of this.zCompare Gen. 34.30. and Gen. 35.1. Jacob never ſo ſmelt the ſtench of his ſin in the neglect of his vow at Bethel, as when it made him ſtink amongſt the inhabitants of the land.a2 Chron. 33.11.12. Manaſſeh never thought ſin ſo burdenſome, as he found it by the iron chains in Babylon.bPſal. 38.3. So David ſeeth his ſin to be the racker of his bones. AndcRom. 7.24. Paul acknowledgeth it his death. Thus ſometime God teacheth men the knowledge of ſin by its bitter evils,dIudg. 3.16. as Gideon taught the Elders of Succoth with thorns.
2. To render ſin more odious to his people, doth God put them to grief: He that loves wine, its likely he doth not love poyſon, and if one cannot be had without the other, if reaſon be left in the man, the loathſomneſſe of this will marre the pleaſantneſſe of that, and make both equally odious. It is uſuall with God to put gall and wormwood upon ſins deſired Teat, to wean his peoples affections from it, that they might feel it the bitterneſſe of their ſoules, and hate it.eHoſ. 2.6.7. When thornes and adulterating ſeducing lovers are bound together, the Church forſakes both theſe and them; when Idols have no better companions butfIſai. 30.20.22. bread of adverſity, and water of affliction, they ſhall have a quick diſpatch from the chaſtened ſouls, with indignation they ſhall ſay, Get ye hence.
3. To render ſin leſſe pernitious or deſtructive, and to give the ſpeedier, and the ſurer death unto it, God grieves the ſoule, which he ſo much tenders; Fleſh and ſin are ſo neerly related and united, that one cannot be, but the other muſt be alſo; neither can that lie weakned, or afflicted, but the other likewiſe ſuffers, when the chaſtening hand of God laieth on the corroſive upon the Fleſh: when this weakens fleſh, it weakens ſin; and when it kills fleſh, it kills ſin, that it may ſave the ſoul from ſins malignity in reigning, and in killing. It is the Apoſtles ſure word,g1 Cor. 11.32. We are chaſtened of the Lord, that we ſhould not be condemned with the world. The life and power of ſin brings condemnation in the world, Gods chaſtening kills that life, and prevents that condemnation in his own afflicted: See then indulgence and ſeveritie in Gods rod towards his own in reſpect to ſinne: it is great merciemercy to lance that he may not kill. With theſe purpoſes did God intimate his care of correcting the promiſed ſeed.hPſal. 89.30, 31, 32, 33. If his children forſake my Law, &c. then will I viſit their tranſgreſſions with the rod, and their iniquitie with ſtripes; yet I will love them too, though I make it ſmart: See chaſtening and yet indulgence, love and yet the rod laid on.
2. God puts his children to grief, though he count it grievous,Chaſtening looks to childrens profit. with an eye to their further profit; the full ſucceſſe is given in that expreſſion,iHeb. 12.10. That they might be partakers of his holineſſe. But this falls in the ſecond part of the treatiſe, touching the gain of chaſtening, I ſhall therefore reſerve it for that place.
3. God weighs the ſmart, and yet he whips his children,Chaſtening ſerves to fulfill the covenant. with reſpect to his covenant made in Chriſt with them. The ſum thereof is, to bekGen. 17.7. God to them, that is, to be all good to them; the goodneſſe of their End, their Portion, Inheritance, eternall life and glory; and no leſſe their goodneſſe in the way, their guide, their rule, their ſtrength, to bring them to their appointed end. Now in drawing the lines to glory, one conſtant paſſage both to his naturall Son in the fleſh, and his adopted ones in affliction. Chriſt taught this of himſelfe to his miſconceiving Diſciples,lLuke 24 26. Ought not Chriſt firſt to ſuffer, and then enter into his glory? The Apoſtle no leſſe for the generall ſtate of Chriſtians affirmeth,mActs 14.22. We muſt through much tribulalation enter into the Kingdome of God. It is then a clauſe in the covenant, as the Lord will perform all good to his people, ſo to let them taſt the good of the rod; he knowes they will need it as much as daily bread: and therfore though it ſmart, yet will he ſo manage it, that it ſhall work together with his love, the good of his promiſes to their poore ſouls: ſo farre then, and no further, will he afflict, but to ſhew himſelfe faithfull in his covenant to his own. Therefore in the midſt of all the ſtripes he ſpeakes of to be laid on the ſeed of David, the children of promiſe, he orders and meaſures all by his covenant and truth to them: However I viſit them with ſcourges,nPſal. 89.33.34. I will not ſuffer my faithfulneſſe to fail, nor make void my faithfulneſſe to lye, My covenant will I not break, nor alter the thing which is gone out of my lips. I muſt chaſten them upon their failings; yet no otherwiſe then that thereby my covenant of grace may be accompliſhed to them. Gods Amen-covenant implies the rod as uſefull to its end: when God corrects, he ſaith not Nay, nor contradicts his Yes to love and ſave his people, the ſcourge ſaith Amen to ſave the ſoul, as much as the ſtaffe of bread, or comfort. David ſweetly acknowledgeth this, and accepts of his chaſtening thankfully,oPſal. 119, 75. I know, O Lord, that thy judgements are righteouſnes, and that thou in faithfulneſſe haſt afflicted me. To prove thy Amen, or ſetled truth in thy promiſes of grace haſt thou chaſtened, therefore is it good for me. Learn this then Chriſtian, and be encouraged; thy God, who knowes and grants thy burden heavie, and pities thee, he, he inflicts it, and puts thee to preſent grief for future comfort, his Amen-covenant aſſures this.
2.Inſtr. 2. Another inference floweth from the former truth, if chaſtenings be grievous to the ſouls, whom yet God indulgeth, dreadfull, aſtoniſhing, confounding and intolerable muſt judgements be upon the ſouls that God abhorreth; pack theſe conſiderations together, and then ſee if their burden be not inexpreſſible: Their riſe is the wrath of God, a conſuming fire; their rule by which they are executed, is the curſe of God, a word and ſentence more bitter then gall or wormwood; their ſubject, all the outcaſts of Gods family; their end, Gods glory in vengeance upon, and perdition of ungodly creatures. Woe then to thoſe inhabitants of the earth upon whom judgement is powred forth before the Lord, no wonder if Cain cry out,pGen. 4.13. My puniſhment is greater then I can beare. Heare and fear ſinners, leſt wrath implacable beat you as ſtubble before the whirlewind, and judgement unſufferable ſeize on you, and ſmite you to everlaſting torments; Judgements here in the fleſh, are but earneſts of greater to come, and in their time to be revealed upon the workers of iniquitie. There is no ſtriving with the Judge, Iob doth but think himſelfe the mark of his diſpleaſure and is in horror, but ye are indeed the very But he ſhoots at in his fierie indignation, except ye return: no more is left for you; Repent, or die.
SECT. VII. Conviction of ſin to divers from the light of this truth.
ANd doth that God indeed that makes the rod,Vſe 2. and uſeth it on creatures, count it ſmart, and grant their grief? Sinners then are they, who ſute not with him in judgement and affection about this matter. Three ſins I ſhall touch to diſcover them, if it may be, to remove them, all againſt God in his commands; yet ſomething diſtinct by their immediate objects: one againſt our ſelves, another againſt our brethren, and the laſt more directly againſt God.
1.foreign. If painfull chaſtening call forth grief, and Gods indulgence to us, direct us to a penſive feeling of our own ſmart, ſinfull then is that Apathie, or ſenſeleſſe ſtupiditie under burdens preſſing our owne fleſh; naturall light con…u…es that Stoiciſme, there can be no patience where there is no ſenſe of evill, much more divine judgement and practice to the creature. I ſhall not ſtay long in convincing theſe; they are all either fooliſhly hardq1 Sam. 25.25.37. Nabal-ſtones, drunkenly beſotted,rProv. 23.25. though they be ſtricken, yet they are not ſick, and though beaten throughly, yet they feel it not: or elſe they are maliciouſly hard againſt the rod,ſExod. 5.2. Pharaoh-hearts out-daring judgements. The content of all their living fellow-creatures will convince the firſt, and the experience of all the hardened rout will teach the laſt, that they are ſinners; and in fine, the conquering judgements of the great God, will conclude both to have been rebellious. Theſe ſin againſt themſelves.
2. If Gods thoughts and carriage toward his peoples ſufferings, be a rule for ours among our ſelves,foreign. then the tenderneſſe and indulgence of his, taxeth the harſhneſſe and ſtiffneſſe of ours toward Gods afflicted to be tranſgreſſion: unnaturalneſſe in our carriage toward our chaſtened brethren, is the ſin diſplaid, and reproved by God. It was Jobs note in his ſad condition,tJob. 16.14. To the afflicted pitie ſhould be ſhewed from his friend; nature hath this impreſſion from the moſt High, therefore he convinceth the pitileſſe bowels of ſin, He forſaketh the feare of the Almighty: Gods feare and unnaturall affection are inconſiſtent. This ſin ſheweth it ſelf in neglecting, or want of feeling, in ſlighting, or want of pitying the griefs of the Saints, & more eminently in aggravating, or adding thereunto▪ of the one the Widow-Church complaineth,vLam 1.12. Is it nothing to you all ye that paſſe by? Hardhearted paſſengers, mercileſſe ſpectators, doe ye look aſide from the afflicted? So it is ſometimes,uJob. 12.5. the ſlipping foot, which is wrencht and grieved, is as a lamp deſpiſed, or a light going out very unſavoury in the thought of him that is at eaſe. Of the other many of the Saints cry out, one ſaith,xPſa. 142.4. None careth for my ſoul; another,yPſal. 88.18. Lover and friend are farre from me. A third begges heartily,zJob. 19.21. Piti… me, O my friends; and complaines ſadly,aJob. 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 wch 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.foreign. 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.foreign. 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 abJer. 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, its 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,cCol. 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, asdHeb. 22.…. Deſpiſe not the chaſtenings of the Lord; This is an extreame of patience in exceſſe, to hardneſſe, obſtinacy, overlooking, ſlighting and contempt of Gods ſcourge: And againe, Faint not when thou art rebuked of him; This is an extream in defect, to fainting, languiſhing, and hopeleſſe drawing out of ſpirit, under Gods rebuke; Gods Soveraignty and power in chaſtening forbids the firſt, and his grace and tenderneſſe in rebuking ſhould heale the other. Other poſitive notes of duty are alſo added for the chaſtened ſoule, as Patience, in feeling, bearing and waiting for the bleſſing of the rod, and Filiall ſubjection unto the Father of ſpirits by reverencing his power and ſubmiſſion unto his will in this matter; but the conſideration of theſe will fall in other places: therefore no other duty ſhall be touched here, but that which Gods allowance in the preſent truth diſcovered put's into our hands, when God ſmites or ſcourgeth, griefe not joy is now our duty; It is the match which God hath made betweene his chaſtening and our ſorrow; laughing and lightneſſe at this ſeaſon may argue diſpiſing of the rod: but yet to perſwade ſmoothly to this duty, the rubs in the way muſt bee removed.
1.Objection. Apoſtolicall practiſe and counſaile ſeeme to croſſe this direction; of their practiſe, thus we reade,eRom. 5.3. We glory in tribulations, and this is the height of joy in the worſt condition: of their counfail it is thus written,fIam. 1.2. My brethren count it all joy when ye fall into divers temptations. If theſe be true, ſmart and joy are the fitteſt couple.
To take this block out of the way,Solution. let us remember all afflictions in the world fall under the threefold notion forementioned, and accordingly varietie of affections are ſuted to them. 1 Judgements are the terribleſt of evills that God inflcts, killing evills therefore paraphraſed by tempeſts, whirlewinds, thunderings from heaven and roaring of lyons, whereunto trembling in the creature is the duty ſuted,gAmos 3.8. The lyon hath roared, who will not feare? when evills iſſue from Almighty wrath, creature hearts muſt feare, and knees will tremble. 2. Trialls are probation-evills, for matter or paine of them it may be, the ſame with the former, but in their formall conſideration inflicted for proofe of graces and of ſpirits; gold indures the hotteſt fire, and comes out of the furnace purer, where droſſe periſheth and is conſumed, ſo grace, and gracious ſpirits indure and thrive under fiery tortures, when droſſy formality, and guilded grace vaniſh and die away in ſuch ſcorching tryalls. Iuſt and due to this kinde of troubles is the practiſe and adviſe of thoſe heavenly Miniſters, the higheſt joy and not leaſt of griefs is now the meeteſt, and moſt honours Chriſt; when for his ſake by cruell mockings, ſcourgings, bonds, impriſonments, by ſtoning, ſawing, wandring, and killing the faith and holineſſe of Saints ſhall be tried, not to give place for a moment, ſo much as by a teare, or ſecret melting is now proper to Chriſtian magnanimity; and it were unworthy of God, of Chriſt, of the Goſpel to yeeld the leaſt to theſe by mourning;h1 Pet. 4.14. the ſpirit of glory, which mounts up the ſoule above all theſe terrors, and makes it ſit and ſing aloft, is moſt honnorable and ſutable for this ſtate; and of this onelyonly it is certaine, the Apoſtles ſpeak.
3. Chaſtenings are loving, yet angry ſtroakes of God, marking out the ſin and unevenneſſe of his childrens walking; all which naturally and properly teach griefe unto the chaſtened ſoule, for grieving its father; and no leſſe is godly ſorrow due in this caſe, than glory in the former: this is all we ſtrive for in former evidences; and no way weakned by the objection pretended.
2.Objection. Speciall charges which God laieth upon his ſervants not to grieve in this caſe, ſeeme to croſſe the foregoing truth; So upon the death of Nadab and Abihu, he commands Aaron and the reſt,iLevit. 10.6. uncover not your heads, there muſt be no ſign of mourning with them: And to Ezekiel upon the taking away of the deſire of his eyes his charge is,kEzek. 24.16 Thou ſhalt not mourne and weepe: And to the lamenting mother, weeping to exceſſe over her loſt children, this word is given,lIerem 31.16. Refraine thy voyce from weeping, and thine eyes from teares: All this was under chaſtenings, and yet here griefe prohibited.
It were enough for ſatisfaction to returne to all theſe; extraordinary caſes and exceſſe in ſorrow do not prejudice ordinary and meaſured rules of God; yet I ſhall reply to the ſeverall inſtances. 1 To Aarons caſe, it was extraordinary, therefore not exemplary in ordinary ſcourges: Two great reaſons are evident of griefs prohibition here. 1 Its oppoſition to Gods glory, which hee had now by a dreadfull judgement gotten to himſelfe upon vile creatures that did profane his Holineſſe; In ſuch caſes, the Churches joy commends Gods Acts, their griefe condemnes them: ſomRevel. 18.20. Heaven is invited to rejoyce over the ruines of Antichriſt. 2 Its inconſiſtency with Gods ſervice, which lay upon the hands of his miniſters at that time; therefore upon no leſſe then the paine of death was mourning now forbidden. There may be a time when the dead muſt bee left to bury their dead, but Chriſts ſervants muſt attend on him and preach the Goſpell.
2. To Ez…kiels caſe, it was extraordinary alſo, but in another kinde, and to another end; for neither is it diſcovered to be an act of wrath upon his wife, nor that he was to refraine for glorifying God in his worke of juſtice; but herein it was Gods pleaſure, that the prophet ſhould bee an extraordinary ſigne of the Lords indignation againſt the Iewes; that as his wife died, and he muſt not mourne, ſo they ſhould be taken away utterly with a ſtroke, and God would not once be grieved for them. It is very ſad to die unlamented by men, none to ſay, Alas my friend; but unexpreſſibly dolefull, for God to laugh at a peoples deſtruction. To teach man this, God forbids his ſervant griefe, which otherwiſe were due; but this is not every chaſtened ſoules caſe.
3. To Rachels caſe, it is cleare, ſhe is called off from exceſſe in grief, ſhe refuſed to be comforted, neither was any exceſſe allowed in Gods grant; grieve we muſt, when we are ſmitten, but not exceede, future hopes of reliefe were to lay bounds to her lamentation, and ſo to ours. Theſe then ſatisfied, if the regulating of this duty be deſired I ſhall proceede to that, as the Spirit drawes the lines in the preſent Scripture.
The materiall part of chaſtening, which is the evill, bitterneſſe, and ſmart of the rod, requires grief as its yoke fellow; but yet this leaves it at large▪ neither regulated nor limited: The right ordering then of this affection, wil be by rules iſſuing from the Author, Form, End and Duration of theſe kind of afflictions; whereunto it muſt be good to liſten.
1. Chaſtening is a diſpleaſed Fathers 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, nNum. 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. SonJer. 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,oHeb. 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.pM…. 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;qHeb. 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, in the bitter there is ſweet; in very pain, ſome eaſe; and in the faintings a cordiall, poore afflicted ſoule, to ſtand between thee and periſhing under the hardeſt preſſures. Look but upon this again, God indulging thy preſent ſmart, and ſuck the honey, the ſweet of heaven, reviving comforts by theſe frequented meditations.
1. Think, and think it ſeriouſly, and think it throughly, that in this matter you have to doe with God; it is he, independent in his being and judgement upon creatures, that ſaith of thine affliction, It is heavie, and of thy ſorrow, Alas poore ſoul, for it is bitter, none can blame thee. O thou afflicted! put thy caſe now in the ſaddeſt ſtate of chaſtening; How is it with thee? Surely comfortleſſe enough, I am the man that hath ſeen ſorow, my dwelling hath caſt me out, and my place knoweth me not, I wander as a bird from her neſt, in danger of devouring every moment, yet no doore is opened to me, man looks not toward my diſtreſſe; I am conſumed with pining ſickneſſe, ſpoiled of goods, my fleſh worn with iron bonds, and I become a reproach and by-word, yet this is nothing to lookers on; nay, when I labour to hold faſt my integrity, when I humble my ſoul with faſting, yet this is turned to my reproach; I ſuffer as an outcaſt of God and Men, lover, and friend, and kinſmen, get farre off; nay, God is ſuggeſted to be my enemy by the adverſary, and they perſecute me as a forſaken ſoule; yet no man careth for me: and what more abſolute miſery, then in the depth of ſorrows to be denied pitie? Alas, deare heart, thy right and left hand comforts from the creature fail. But why lookeſt thou not upward? No thoughts of God in this matter? O remember, no ſoul truly miſerable, but that whom God looks not after, write him wretched when God careth not for his ſoule. But, O thou chaſtended of the Lord, thy God ſtands by thee, he tells the ſteppes of thy wandrings, he bottles and books up thy tears, he weigheth thine affliction in ſcales, and knows, and ſayes, it is heavie, he ſeeth the iron marks upon thy fleſh, and treaſures up all thy ſighes; let the whole creation caſt thee off as loft, yet this is comfort invincible, in thy affliction God knoweth thy ſoule: Weigh but his greatneſſe, his grace, and his faithfulneſſe, and then be comforted; His greatneſſe ſhall not terrifie nor diſmay thee, but it ſhall help and ſupply thy weakneſſe under burdens; his grace ſhall blot out ſin, that gives a ſting to thy afflictions; and his faithfulneſſe ſhall eſtabliſh thee in peace and comfort, when thine own unevenneſſe would make thee fall. See Jobs practice about theſe, when they were urged againſt him for his wounding by unkind comforters,Job. 23.6. and doe likewiſe: Will he plead againſt me with his great power? No, but he would put ſtrength in me. Say thou ſo too, and be revived; ſhall his greatneſſe ſet it ſelf againſt me in my trouble, to drive me like a leaf, or cruſh me as a worme, when his grace hath accepted me, and his faithfulneſſe is engaged to make good his Covenant of love unto me? No, no, though creatures prove a lie, ſtones in ſtead of men, and oppreſſors in ſtead of friends, they think it glory in revenge to purſue a Flea,2 Sam. 24.14. a weak thing that cannot reſiſt them, yet God is truth and the ſame for ever, his power and grace and faithfulneſſe are one undivided beeing, he will not ſo glory over his poore, weake chaſtened ones, but will put ſtrength within them, and make them ſtand under their burdens, his ſtrength ſhal be theirs to make them more the conquerors over all afflictions, for hee knowes their griefs: reſolve then, Chriſtian, and ſay, though creature-comforts faile, and creature-power doth rather oppreſſe than eaſe me,Habak. 3.18. yet I will rejoyce in the Lord, I will joy in the God of my ſalvation, he pitieth and will heale me.
2. Thinke upon thy very ſmart, and thinke rightly, with the thoughts of God concerning it, and ſome comfort muſt ariſe; It is not abſtracted paine, but paine with purging, paine with ſcourging, paine with refining; In ſhort, it is thy ſmart, but ſins death, the ſpirits purging, but the fleſh its conſumption. The moſt tearing phyſicke is comfortable in its very torture, for then it killes the diſeaſe and ſecures the patient from dying by it. So great hath beene the evidence of the good of ſuch afflictions, that the Holy ones of God have made it their petition in the fornace, Lord let thy ſcourge abide, and ſinne be gone; it is good for us to bee here, where ſinne doth leaſt annoy us. It is true comfort under wounds of fleſh to have ſpirit healing: This keepes thoſe heavenly ſoules from fainting;2 Cor. 4.16. the paine and p…riſhing of the outward, is the reviving, poliſhing, and daily renovation of the inward man; what ever workes ruine to that, and repaire to this, is no croſſe but comfort. Such thoughts will eaſe thy paine and make thy burthen lighter, refreſh thy ſpirit and make thy joy the greater.
3. Thinke upon the bound, and meaſure of thy ſmart, it is ſome comfort to know it is ſhort; It is but a preſent paine, a moment, a very now of affliction to be indured; and ſhould this ſwallow up ſpirits and hopes too? Art thou a man but of a day, and haſt an eternall ſpirit, and everlaſting hopes preſented? Let this refreſh thee, thy paines are ſhorter lived then thou art, thy hopes outreach them, and thy ſpirit ſhall outlive them; give not up the Ghoſt then for preſent preſſures. It was a Saints reviving once,Pſal. 30.5. Weeping may indure for a night, or for an evening, I ſhall outlive this to ſee the day, and then joy, ſinging ſhall returnne in the morning. To cloſe this part of the paine of chaſtening, and leave ſome taſt of ſweet with the afflicted, and deſire of more to bee expected in the ſucceeding portion, adde but this thought to continue thy attendance upon that which followes; Thinke upon the After, that ſweet After, that long After, wherein all preſent griefe ſhall bee ſwallowed up, and all transformed into that After fruit, ſo that no remembrance ſhall abide of former ſorrowes; Comfort thy ſelfe a while with the thoughts of this, untill more fully it be revealed; it is the next worke, whereunto for thy greater conſolation I ſhall proceede.
THE SECOND PART. Of the gaine of Chaſtenings.
Nevertheleſſe afterward it yeeldeth the peaceable fruit of rigteouſneſſe unto them that are exercised thereby.
v. 11.