Scourge checking within and smarting without nay in this case it is our heavenly Fathers stroke It must be then a fillall or child-like grief answering to the Fathers correction Now the notions of Father and Child in this matter the one inflicting and the other suffering must regulate both in their severall respects the one in smiting the other in bearing and grieving A child then smitten of his father may and must grieve as becomes himself a grief with shame a grief with feare a grief with subjection beseems a child 1. Rule 1. Shame and sorrow this for smart and that for sinne against a Father God requires in the case of Miriam n Num. 12.14 If her father had but spit in her face should she not be ashamed seven dayes Shame is as due for offence to fathers as grief for the smart we feele So n Jer. 31.18.19 Ephraim shames and mournes 2. Grief and feare sute well a corrected child toward his father grief with obstinacie and rebellion is murmuring not gracious bemoaning sin and smart and becomes slaves not sons It is the Apostles note o Heb. 12.9 Our fathers in the flesh corrected us and we gave them reverence It was indeed a dutie for children so to doe and is it not much more due to the Father of Spirits O let us grieve and fear for he is our Father 3. Submitting grief is sutable to a rebuking Father from the sonne of the rod. To cry and howle with sorrow and charge God foolishly or blaspheme him is a reprobate state Children will grieve submit and fall downe at the foot of a displeased father to honour him and be guided by him God looks for this at all times p Mâ—â— 1.6 If I be a Father where is my honour And reason yeelds it him especially while pleading against his children with the rod q Heb. 12.9 Shall we not be in subjection to the Father of Spirits and live Thus Father rod and Childrens grief are sweetly suted let us do like sonnes 2. Rule 2. Chastening is the rod of love Grace or Love is the very differencing form of it that singles it out from all other evils Grief and love then is the answer to this affliction loving teares to loving checks God doth rebuke yet love God doth afflict yet love God whips and yet he loves Now we must thus return complaints and love remorse and love lament and love must be our rule This is the composure of the clouded Spouse Cant. 5.6.8 she weeps and loves and faints and loves and groanes and loves scourged with the absence of her desired yet displeased Lord. It was Davids posture under Gods chastening hand in his sad ascent to mount Olivet 2 Sam. 15.26.30 bare feet covered head weeping eyes and loving heart his pressures heavie and his love great to honour God with the nullifying of himself Here I am if he will have no delight in me let him doe what seems him good Let me be any thing or nothing so he be glorified in his will done It is Jobs strain under his pressures espying the love that put him to grief Iob. 13.15 Though he slay me yet will I trust in him Loves wounds and slaughter makes no enemies beleeve and weep and love are sweet returns to love chastising Grieve and love 3. Rule 3. Chastening is a profitable correction God doth it for our profit that we might be partakers of his holines this is the End the Rule then is It must be grief and good grief and amendment reforming grief turning to holinesse that answers such a rod. Moaning and turning are Ephraims work when God is chastening David relents and turnes to his affliction therefore in proof he sings It is good for me that I have been afflicted repenting teares and returning sorrowes are sweet characters of Gods chastened ones and duties to a chastising father 4. Rule 4. Chastening is but a present burden the shortest time if we look back to past or forward to that which is to come the Rule is just present smart should have but present grief and shortest scourgings shortest sorrowes The night may measure out our groanes the day must cut them off The nature of evils points out the affection due Matth 6.34 and their time its measure and if by divine Oracle Sufficient for the day be the evill thereof so Christ metes our affliction by the day not to over-presse his suffering members then sufficient for that day is the care and sorrow of it the length of the present day must make even both smart and grief God hath judged it a dayes space is measure sufficient for one and other It may be sullen stubbornnesse or childish frowardnesse to keep a sobbing when the rod is gone Deare Christian see the indulgence of thy heavenly Father and thy heart must love him it is but present smiting this dayes or houres smart that he inflicteth and it is no longer plaints of tears that he expecteth present not future succeeding wasting or consuming sighes that he requireth Manage the dayes trouble with proportion'd and sutable care and sadnesse Bring not the morrowes weight into this dayes burden The morrow shall take thought for the things of it selfe If providence lengthen out thy life so long it can command it to come in with joy but if must be gloomy cloudy too thy God will have the present trouble past before that shall come As he never did nor will Jerem. 33.20 while his covenant stands with day and night clap two dayes together into one neither will he joyn two dayes burdens into one upon thy back nor ask of thee two daies sorrowes at once one dayes grief well managed is enough at once I shall leave thee Christian heart with this note to chew upon the rest It is the hardest and sweetest work for Christians to keep close to present duty O then yeeld I will live I will love I will pray I will walk I will grieve as the present call from God commandeth Summe up all now and take we the dutie regulated The chasteneds grief to the chastenings rod Grieve we ought when God rebukes yet as children to their fathers scourge with shame with feare and with submission and as children to their fathers love with hearts enlarged and love redundant weep and love and as children to their fathers aim with holy change and fullest reformation and as children to their fathers bounds with eye to present time for present duty keep this compasse and it is well Present purging loving obedient childlike grief it is the dutie fitted to Gods present refining indulgent and fatherly chastenings on his people In all this ye shall not sin nor will it need to weep again over these teares nor grieve for thus grieving Expect your comforts hence and you shall have them SECT IX Comforting incouragements from the present truth IN the very worst of chastening there is some good
Christ in all our conversations But who can make an old heart new or a foule one cleane Quest or that which is crooked to become streight Surely not a creature Therefore badly was it glossed by him Answ that this is a notable place for Free-will and little reason was there for that note here it being but a simple command of God here and Gods commands do argue the creatures debts not their abilities otherwise no need of the Covenant of Grace wherein God ingageth himselfe to his covenanted ones for inabling them to all duty and then requires their answerable restipulation Our duty then answering to this command as in all like cases consists in two parts 1. A passive reception of all that influence which God hath promised in his Covenant for rectifying our hearts Agere nostrum est à Deo pati and which by correction hee indeavours to bring in upon our soules this upon our parts is the first work of Faith which alone is the receiving Grace by reason of which reception we are said to do what indeed God properly doth alone As by Faith wee are said to become come the sonnes of God as if we moved our selves to this honour when indeed Christ himselfe casts this upon us and we only thus receive it So are wee said to be saved by Faith and live by Faith as if we were the chief movers in these when indeed God only saves and Christ lives in us we are meerly in this respect receivers So are we commanded to redeeme time to cast off our transgressions and make us a new heart c. when alas wee cannot do the work of one day only wee receive by Faith a double portion of grace from God in circumspect walking in which respect our time is said to be bought out or redeemed Neither can we poore creatures make an hard heart soft and an old heart new only by Faith we receive the impressions of him that saith I will give them a new Spirit I will take the stony heart out of the flesh and give them an heart of flesh So here are wee pressed to make streight paths for feet and even feet and walkings for paths but indeed our making is primarily receiving this impression from the hand of God whose Name is right who alone can rectifie hearts and wayes David therefore turnes his work concerning this into a prayer of Faith Psal 51 10. Renew a right spirit within me hee is on the receiving hand if God will give it This then is the first peece of duty Faith must open the man within and without to receive the impression of Gods rectitude on all In the minde must be received right thoughts right understanding right judgement In the will a right bent or yeelding to the Will of God In the affections a right frame feare and love and joy and hatred and griefe set where they should be And in the eye a right seeing in the eare a right hearing in all the members a right moving power unto God This this is our work to make right paths 2. An active expression of what is received from God Faith works this way also by love to God giving out those right impressions which the soule hath received from him Now this active part of duty Faith performes in these particulars intimated in the very terms of the Text. 1. By evidencing and setting before the soule the right wayes or Lawes of God which are called his paths and that in the power and soveraignty of them as being set up to command obedience and conformity from creatures to them As the Prophet speaks for God The wayes of the Lord are right the just shall walk in them they are soveraign wayes and must have walkers in them Faith makes these supreme or highest in the thoughts and esteem of Gods servants no lesse in their affections and indeavours Now this is a great step to rectitude of heart and walking to acknowledge the soveraignty of the right wayes of God over our bodies and spirits And indeed Gods wayes as they are all higher than mans so are they soveraigne and commanding as himself is which he will not shall be under check Thus Faith establisheth Rom. 3.31 or sets the Law in power over the believers heart and so subjects it in right and due order to Gods command Here is one act toward making of right paths for our feet or steering a right course of life from the instigation of the Rod. So hee makes right paths for his feet who sets them by faith to command his feet to walk in them 2. By setting our lame and halting feet in this right track drawn out for them that is plainly by an exact and watchfull keeping of our hearts conversations in due order and respect unto those right and even wayes of God thus our making right paths is our strict attendance on them This use David made of the Rod hee kept Gods Word and learn'd his Statures better Now if Faith do so evidence the excellency of Gods right wayes and stirs up love in the soule vehemently to them obedience sutable must be the effect which will be the demonstration of that upright frame unto which by charstening the Lord hath drawn them I believe therefore have I spoken saith the Prophet Wee believe therefore we speak say the Apostles sure it is Faith stirs up all the affections of the soul and members of the body love feare delight eyes eares hands and feet to that right worke which it holds forth so he makes right paths for his feet that by Faith makes himselfe to walk in them 3. One act more of Faith sutable to Gods care in afflicting his as it is hinted by an expression in the Text I shall only touch and that is swiftnesse of it's operation making men not only walke but run in this streight course of an holy conversation Faith makes the soule active yea and speedily active even to run in the way of Gods Commandements or contend for conformity to Gods uprightnesse as one striving in a race This indeed is not an Act distinct in kinde from the former but only in degree putting on the spirit to a greater speed in these right wayes Faith hastens in the right and therein a man cannot run too fast Such speed David promiseth to make upon inlargement of his heart from God Psal 119 32. It is safe enough if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be carryed in that terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if our running be implyed in this track of a ranning wheel by greater measures of Faith I will run the way of thy Commandements when thou shaltinlarge my heart This pious conjecture from the wheel track in the Text suppose of a Chariot I could not omit to put on to speed as well as rectitude in wayes of God so may we admit that glosse Make right races for your feet that is Run rightly in the race which God
God no lesse shall I desire and wait for the eminent Piety Holinesse and zeale for his cause in the power of them to give him Glory his Peculiar in word in waies in worship this he will have either from you or upon you How well spent are we if we be consumed and God glorified Saints are but Lamps or Candles of God they burne and shine to shew his beauty and at last are done Col. Gould goe out sweetly and expire in his glory Such a Lamp is lately gone out with you that is burnt spent for Christ his Church and you His life was light and that desired his death darkenesse not in yours onely but the kingdomes Hemisphaere and that lamented I cannot thinke upon such a publike Man but with Honour and though Envy barke the memory of the iust shall be blessed I mention him onely to move you to a repaire of such a Light Be all so burne and shine and spend state and parts and lives to become at last Gods Glory in expiring 3. Towards your selves I pray and waite for out of all your troubles the fruit of Love Vnion though in times of peace Christians may perhaps grow fat and proud and wanton and kick with the heele yet me thinks the rod and afflictions should tame them Though in the palace the Martyres may contend the stake did surely make them friends One scourge upon all backs for one cause by one Adversary will certainely whip the hearts of them together that suffer Either ye are not all indeed sufferers in the same cause of Christ if so let Hypocrites unmaske themselves or else ye must bee of the same heart and minde O let that cursed selfe dye and let Christ live in you then ye shall bee of one heart and of one minde Selfe-conceit Selfe-ends Selfe-pleasing let them perish Is this a time to seeke things for our selves Seeke Christ serve and please one another in him no way so holy and so prosperous Let the rod have such an answer or if by any other arguments I may let me now beg you into mutual love and sweet accord I will strive by the Apostles strength Beloved if there be any consolation in Christ Phil. 2.1 2. any comfort in love if any fellowship of the Spirit if any bowells and mercies fulfill my joy to be like-minded in the Lord. With this hope I send this token to you in this hope I am hasting towards you your union and mutuall love in Christ will be my joy your divisions from him my greatest griefe Honour Christ and comfort me and blesse your selves in yeelding this fruit Take now this pledge of my love and use it I also shall bow my knees to the Father of our Lord Iesus Christ that while ye are reading the Spirit of life and light may fall upon you and change your hearts into the likenesse of every Truth Hee teach and stablish and comfort and perfect you unto Gods Heavenly Kingdome Into his bosome I now commend you through the Beloved In whom I must subscribe my selfe Lond. May. 11th 1644. Your unworthy Pastor desirous to be your faithfull servant for Jesus sake GEORGE HVGHES A DRY ROD BLOOMING AND FRVIT-BEARING OR A Treatise of the Pain Gain c. use of Gods Chastenings upon his own Children issuing from this Text Heb. 12.11 12 13. Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them that are exercised thereby Wherefore lift up the hands which hang downe and the feeble knees And make streight or even pathes for the feete lest that which is lame be turned out of the way but let it rather bee healed THE FIRST PART Of the Paine of Chastenings SECT I. The scope and inference of this Scripture-ground leading to the work THe Text in its scope is a Lenitive prepared and prescribed by the highest and most able hand to ease the smart The Scope and cure the faintings of his chosen portion under all afflictions Such care doth God expresse to the true seede of Abraham the Hebrew his old Friend in their deepest sufferings The inference is thus The illation The Apostle had finished the maine doctrinall part of this Epistle touching the glory sufficiencie and efficacie of the great Minister of the Gospel chap. 10. v. 18. The summary drift of all which was That every Soule both of Jew and Gentile for all things toward God must onely wholly acquiesce or rest satisfied in that one Jesus Christ the Sonne of God by whom alone the Father hath revealed his bosome-thoughts and purposes concerning that one way of saving poore sinners This ground worke being laid he thence laboreth to draw them to practise and duties sutable to such a Doctrine 1. To neerer acquaintance with God by this new revealed Christ v. 19 20 21 22. 2 To boldnesse and constancy in the profession of this Sonne of God v. 23. 3 To mutuall care for stirring up each other to walke worthy of such a Ministry and not to sinne against this revealed truth with mighty arguments to inforce it from v. 24. to 32. 4 To patience under any crosse that may accompany this profossion of Christ he toucheth their past experience of scoffes reproaches spoylings of their goods he adviseth to store themselves with patience for the future for as much as they should finde neede of it from the certaine and speedy comming of their Redeemer incourageth them to faith as the only rise and maine support of patience which closeth that chapter In the whole 11th c. he reports the effects notable exploits of this victoriousfaith in many Worthies of their owne nation that made them endure to the nullifying of torments and astonishment of their bloody persecutors therein exemplifying the power of faith working patience In the 12. chap. v. 1 he resumes with greater strength from the cloud of witnesses his former counsell and presseth them to runne out with patience the race that was set before them with the addition of some forcing considerations 1 From the leader in this course Christ the Sonne of God to whom all must bee conformed in sufferings that beare his name v. 2.3 4. 2 From the Author and inflicter of these smart rods it is God the Father and he takes not this paines in chastening any but his children v. 5 6.7.8 3 From the end of these chastenings it is not from pleasure as earthly parents may doe but for our prosit that we might be partakers of his holines should we decline such rods v. 9.10 4 From the future certaine event which every exercised soule shall finde from all sufferings in Christ for Christ this is the peaceable fruit of righteousnesse one maine clause of the text and would a Belcever lose this for escaping the crosse Summe wee up all premised in these collections Gods care is very tender to his afflicted Christ their hope
the Father that doth chastise carries all the effects of grace in it righteousnesse is but his love and peace his love and life his love that is the issues of it and the rod makes way through the flesh to bring these into the soule and the Spirit through both perfects the effect and leaves Gods image more eminently stampt upon the heart that more exactly we might subject our selves to the Father of spirits and live Luke 15.17 Ier. 31.18 Psal 119.67 By this the prodigall was brought to himselfe and Ephraim tamed and turned and David establisht and perfected in the way of God Thus then conceive the way of this increase the Spirit by his power strikes out this bloom and fruit through the dry rod that is but the stalke yet such a stalk there must be the Spirit is the seminall vertue that gives forth the fruit and in this order by the smart awing humbling purging an untoward flesh and by love adjoyned drawing and conforming the soule to God so making righteousnesse and peace to abound 2. Freely doth this rod thus give the fruit the very word imports it yeelding it from it selfe No green tree yeelds its fruit more naturally none so freely as this For Grace is in it which every way is free and works most freely toward the creature Nothing more free then gift and that gift the freest which comes onely from and for the Donors selfe Thus the love of God through the rod gives forth this gain it is not by force nor charm that this dry rod is quickned and made fruitfull onely by Grace and Promise because the chastising father saith Hosea 5.15 I will afflict and they shall seek me early It is not for thy exercise but to thy exercise that the Lord commands his rod to yeeld this blessed fruit 3. Certainly shall this fruit be rendred from the Rod to the exercised soule It is not doubtfully delivered it may yeeld or it may not but peremptorily affirmed it doth yeeld If the power promise or truth of the Father of spirits can give certainty enough all is put to it to assure this fruit He that workes and none can let it hath thus spoken Isai 48.11 For mine owne sake even for mine owne sake will I doe it What will he doe Even refine his people and make them choice ones in the Furnace of Afflictions righteous and glorious nay it stands him upon otherwise his Name would bee polluted and his glory lost in his Churches barrennesse under the Rod. From all the premised explications we must take the state of the truth concluded the sum whereof is this Gods chastenings his smarting loving Rods for the afterward yeeld that is in their appointed time and manner give the peaceable fruit of righteousnesse both grace and blisse to them that are duly exercised by them Yee see the gain of the Rod discovered SECT VI. The demonstration of this Truth ADde we to these the Certainty and Necessitie of this truth then faith may freely feed and get strength from it Each particular indeed hath its light in opening enough to convince of all being put together yet to leave no doubt the intire truth shall be demonstrated in its certainty that it is so and in its necessity why it must be 1. That this is true in the whole proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be evident from two great Arguments Gods Revelation and Mans Experience 1. God hath spoken it therfore it is certain Take we some testimonies Isai 26.9 This is divine When thy judgements are in the earth the inhabitants of the world will learn righteousnesse These judgements in the earth are chastenings to Gods portion there these inhabitants of the world are not all but some and they the people of truths whose souls are said to desire after Gods Name for the rest abide wicked these learn righteousnesse this is their gain but how come they by it Not by idlenesse but exercise they must goe to schoole for it and learn it This also is his Oracle Psal 126.6 He that goeth forth and weepeth bearing pretious seed shall doubtlesse come again with rejoycing bringing his sheaves with him Here 's grieving and going and working and sowing in the day of mans affliction but what return He that goes forth shall as surely come to his home he that sprinkles his way with teares shall come leaping and rejoycing and he that beares and sowes his seed sowing to the Spirit so shall he reap for every seed he shall bring his handfull or for every handfull he shall have a sheafe aboundance of righteousnesse peace and everlasting life 2. The Saints have found it and experience is a visible demonstration then which nothing surer Psal 119.71 It is good for me that I have been afflicted saith David and good for me saith Job and for me saith Jeâ—my and for me saith Daniel and for us say Abraham Isaac and Jacob all the Saints Psal 23.4 Patriarchs and Prophets subscribe to this And this steels David against distractions Thy rod comforts me what needs more witnesse 2. The necessity why it must be so depends upon one undeniable ground that is the supreme irresistible ordinance of God then which nothing can be stronger to convince The alone decree and ordinance of that great God whose counsell none can crosse hath so linked this chastening cause to this effect and this condition and this season that they cannot bee separated If we allow his Soveraignty in lesser matters wee may not deny it here unlesse we ungod him Ier. 33.20 The same power that hath decreed the Winter stormes and Summer calm the cold and the hot the wet and the dry the frost and the thaw to fit the earth that it may yeeld its strength to the labouring man in the time of harvest and none can alter one link of these or change his mind to that Soveraigne might we must grant that his counsel must stand what ever he determine In an higher and more excellent way hath he ordained that the rod to the labouring exercised Christian should hasten and give out the sweet fruit of righteousnesse and peace in the appointed season His authority is the highest reason Now that his Name and stamp is upon this truth to own it and make it his is visible in every peece of it as before declared It is all then his ordinance and thereforeour duty to beleeve and love and honour God in obedience thereunto SECT VII The inference of some truths depending HAving thus stated the Apostles Proposition Vse 1. Instruct it will be profitable for us to gather those pretious truths that fall from it foure fruitfull lessons I shall teach naturally issuing thence 1. It being in the scope a correcting assertion to allay the bitternesse of the former concerning present smart of chastening and to rectifie misguided thoughts that from sense might be ready to conclude nothing but evill in the
argues small strength for the heart to faint in the day of affliction so it no lesse evidenceth great power not to be shaken 3. There is a reward certainly following after and that a sweet and full one Jer. 31.16 It was Rachels consolation Refraine thine eyes from teares thy worke shall be rewarded No worse the issue of all Gods chastenings It is sweet to live the life of God above afflictions It is honorable to be of the Worthies and mightie ones of God to doe excellently Its greatest gaine to have Gods reward Himselfe is the returne I am thy Shield Gen. 15 1â— and thy exceeding great reward was his word to travelling Abraham and no lesse his voice to the soules labouring faithfully under his rod. Be comforted then ye chastened of the Lord life and honour and riches are yours if God can satisfie you your worke shall be well rewarded then be comforted 4. The promised end and certain issue both of the fathers scourging and of thy laborious exercise under the rod conclude infallibly sweet consolation to thy soule Three expressions in the text which carry in them the gaine of affliction are very cordiall and worth applying to the heavy heart 1. Fruit is intailed upon Gods rod and thy worke which issuing from God in this line is a notion of good not of evill and sounds abundance not scanty measure of this sweet that doth arise from bitter It is some comfort to know a mans end shall be good though his beginning and way be darke and evill Woe to him whose good shall end in evil and joy in sorrow but blessed he whose sorrow shall be turned to joy and teares finished in laughing Good much good is reserved for thee in the latter end thou afflicted of the Lord doubled sweet had Job for all his sowre and so shalt thou Job 42.12 let not present sorrow swallow up thy hopefull comforts 2. Righteousnesse the speciall kinde of this fruit if serious thoughts work on it must inlarge thy heart and heighten thy joy against all smart whatever it cost thee It is of the kinde of spirituall and heavenly good not low visible and earthy all which must perish This is a piece of Gods holinesse whereof by chastening he intends to make us sharers with himself this is fruit this is good indeed This heavenly rectitude helpt on in mans heart by chastenings is the face or Image of God in a mirror the divine nature carrying in it the whole Set of Graces answering to the Graces of Christ and Attributes of God none so neer God as these in reality of nature and dignity of place These are in the Spirits expresses the heavenly Gold Pearles Diamonds Agats Carbuncles Rubies c. Blessed soule that is fraught with such riches what will one scruple of saving faith of true holinesse c. be worth when God comes to seek his Jewels Beggarly world shall then be shut out no worth in the Gold of Havilah or Ophir only excellency will be in the Gold of Heaven a little righteousnesse more worth then a world and thou poore chastened of the Lord shalt have fruit a whole crop and abundance of this whilest thou labourest in the fires to glorifie the Lord He will inrich and honour and comfort thee 3. If there be not good enough in that heavenly kinde of fruit to comfort thee excellent because it is righteousnesse the face of God a spark from heaven take in it's adjunct or sweet associate Peace that clings unto and kisseth the righteous soule This is the blessing that cannot be denyed thee thou chastened of the Lord Peace be unto thee The Lord himselfe speaks it unto thee John 14.27 the God of Peace Christ bequeathes it the Prince of Peace My peace I leave with you my peace I give unto you even to his troubled and afflicted Disciples and the Spirit of peace seales it upon your hearts designed the only Comforter in Christs stead to be alwayes present quieting and comforting the hearts of his distressed members Nay the Rod it self speaks peace and not evill nay if thou wilt look up and see the goodnesse of God in his scourge thy heart must and shall say truly It is peace God smiles on me whilest he whips me my smart is allayed my feares are gone perfect love shines forth in chastening Why should I be afraid God ownes and holds mee though his hand be heavie upon me he calls mee darling childe of his delights when he seems to cast me off he rebukes mee indeed sharply yet hee remembers mee hee strikes yet his bowels are troubled for me he hath afflicted but hee will sure have mercy on me I will therefore cheerfully beare his hand because it is good and comfort my self in my sorrowes and sing to my God in the very fires for the fruit of righteousnesse and peace shall be with me for ever My God and Father saith so my Redeemer saith so my Comforter saith so yea my afflictions say so and therefore my heart is perswaded to assent and say Surely it is so Peace is my solace in the midst of sufferings though the world see it not Consider and be comforted yee chastened ones SECT XIII Cases arising from the premises resolved AGainst closing with these comfortable considerations I know the troubled hearts of Gods dearest are disswaded that upon some seeming ground of reason which unlesse removed must make their conditions comfortlesse and their burthens doubly burthen-some Let us heare then what they can say and weigh that strength of pretended reason to see if it be forcible to keep out comfort in this condition if not to take it out of the way that it may perplex no more 1. Case 1. Our soule refuseth comfort and concludes nothing but wrath from God in it's affliction being moved thereunto from the greatnesse of the evill lying upon the flesh It argues like Gideon my misery is too great to admit a dram of love or mercy in it As he to the Angel Jâ—dg 6.13 If the Lord be with us why then is all this befalne us No no God cannot be favourably with a people in such extremities as are bâ—falne us Never say the Lord is with mee or upon my side or like that widow-Jerusalem Lam. 1.12 Was ever any sorrow like unto my sorrow therefore a token of the day of Gods fierce anger and who can comfort against this Surely none can beare up when God puls down Answ nor comfort when he speaks displeasure if he be not graciously present with poore soules in their afflictions no reason indeed is there at all to be comforted The inference is good thus far but stay now Doth the greatnesse of our outward evill argue infallibly the absence of Gods love or the presence of his wrath This is the question which to take for granted is a great mistake the Negative part of it is Gods known Truth otherwise cast Job and
David and Jeremiah yea the Sonne of God in the flesh whom it pleased the Father to bruise or grinde with grief so that his evils named him the Man of sorrowes out of the number of his darlings For in the generations of men who have felt heavier strokes or more bitter pangs in body or spirit yet the Lord was with all these and though he grievously afflicted yet hee hated them not his love and pity was with his holy ones To satisfie this case three evidences of Gods love I shall shew alwayes with his in their greatest distresses which will sufficiently evince that the greatnesse of outward evill is not inconsistent with his love toward his chastened ones 1. His temperance alwayes observed in afflicting or chastening his own It is true wrath in taking vengeance doth over-match and over-beare the power of the creature who can stand when he is angry who can dwell with everlasting burnings Alas not one no not one among poore creatures but love in chastening doth support Grace metes out affliction to the strength of the poore soule and supplies strength to the measure of affliction Let me in Gods stead challenge all the generations of the righteous from Adam unto this day produce aninstance if you can did ever God over-match the spiâ—its of his people in chastening No he will not he cannot for he cannot deny himselfe and of him it is spoken in the everlasting Truth God is faithfull 1 Cor. 10.13 who will not suffer you to be tempted above that you are able It was his word to Jacob Jer. 30.11 Jer. 40.28 I will corvect thee in measure yet will I not cut thee off utterly or not altogether leave thee unpunished I conclude then hence the greatest affliction on Gods children is so tempered that it exceeds not their strength therefore very consistent with his love which alone tempers the Rod so sweetly for them 2. The presence of his Grace constantly with them in their sufferings at the greatest must evince his love and not his hatred would the God of heaven be familiar with any soule in any condition whom he doth not affect This cannot be It is a translation of ours which admitted describes the neernesse of God unto his chastened or if not it is a true Paraphrase of the letter Isa 63.19 Inchotib no◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rec. ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all their afflictions he was afflicted and the Angel of his presence saved them There is one Particle in this clause that by variety of pointing hath a very different signification one way it is a Relative he or his as our translators reade it In all their affliction was his affliction or he afflicted as before but the other way it is a meer Negative and so read here makes this sense In all their afflictions was no affliction to them and indeed how could there if he bore the burthen and took the affliction to himselfe as the former reading expresseth and this is warranted from the sequele The Angel of his presence or of his face which must needs carry favour in it saved them It was the Messenger or Angel then who could carry Gods face or presence to the afflicted Church by whose presence they were so saved that affliction became no affliction to them And this in Christ is not for the chastened Jew only but for the Gentile also Greater evils on the flesh cannot be than sword famine pestilence desolation in great part yet in these was the presence of the Lord so to diminish that they became no afflictions Gods saving presence is the undeniable evidence of his love but greatnesse of evill not of his fury unlesse absolute and over-pressing creatures to perdition 3. In the greatest pressure of his Saints as God tempers the rod and sweetens it with his presence so perpetually doth hee make it easie to them by his assistance and will God assist where he doth not love It is the great consolation which God gives unto his Church Isa 41.14 Feare not thou worm Jacob thou worm-Church that liest in harmes way under every mans foot nor yee men or indeed dead men of Israel so opprest as even past hope of life why should not these feare who more in danger or lesse able to resist than the worme who more hopelesse than the dead yet feare not for I will help thee saith the Lord and thy Redeemer the Holy one of Israel So theu where God helps he loves but his help is not withdrawn from greatest troubles cast not then away your comforts upon this ground God doth help his people at hardest straights and therefore must needs love them in their greatest miseries 2. Case 2. Another of Gods chastened though hee can beare up against a brunt be it never so great yet repetition of evils and frequency of bitter scourgings are ready to kill the heart of him so that his cry is this God hath set me as his mark to shoot at he breaks me with breach upon breach from morning to evening he is making an end of mee one blow followes another if God did love in chastening his rod would not be so often upon my back his hand is stretched out first on goods and then on name and then on children and then upon my flesh Gods frequent strokes strike off my comfort This was Jobs wearinesse sometimes that made him bitterly complaine And is all this sufficient to expunge Gods love from comforting his chastened in their paines Answ I must determine contrary Frequency in scourging is no sure argument of Gods wrath against his owne One or two instances will cleare this that wee may proceed The sweet Psalmist was a tender one in Gods eye yet heare him tell how severely God useth him beyond his very slaves the wicked of the world They saith hee prosper in the world they increase in riches c. But all the day long have I been plagued and chastened every morning or my rebuke and chastisement was in the mornings that is every morning or morning after morning as if hee had said I was as sure to be rebuked and whipt by God every morning as I did rise And this began to shake him also into perverse conclusions he was saying Verily I have cleansed my heart in vain but that he should therein have sinned against the generation of Gods children with whom such was his custome to deal therefore no argument to conclude a child of wrath Number the dayes of sorrow upon Gods own Son from the Manger to the Grave and stifle this objection Nay rather conclude good then evill from frequent chastenings These sweet benefits intended in and effected by them are forcible for that purpose 1. The often and daily awakening of the soule hereby upon sins the weakening of it and barres against it this is no signe of God Isa 50.4 5. hatred to his people He wakeneth me morning by morning was the Prophets
it then seek it ye afflicted of the Lord. 2. Other evils there are not onely perverting but indeed subverting the soul and separating from God unto which the second dutie carrieth a vertue contrary and soveraigne to destroy them The evils so incident to halting and so efficient to Apostasie are such as these unbeleef inordinate affection and uneven walking whereof we may note the malignitie in themselves and the remedie in the duty 1. Vnbeleefe is the strong inducement of a perpetuall backsliding from God It was therfore but a reasonable Item of the Apostle Hebr. 3.12 Take heed brethren lest there be in any of you and evill heart of unbeleef in departing from the living God Vnbeleef will make Apostates if it prevail but now conscience in making right paths for our feet must needs drive us from haltings in faith and if we secure our souls from them we are safe from falling This is evidently provided for in the dutie pressed for if care be to make all tracks to Heaven right then that of faith without which there is no having God or life must needs be rectified set right upon its object God in Christ and right upon its work to make evident the unseen excellencies of Heaven and to give subsistence to and present comfort from our hoped glorie Where this care is exercised lamenesse of faith will be relieved and an utter Apostasie sweetly prevented 2. Inordinate affection is as dangerous a furtherance to finall defection from God when affections break their bounds transgresse their rule and grow turbulent in the soul pressing their own way they expose the soul to all dangerous consequences As when fear is more of man then of God and love more of the creature then of the Creator and joy more in vanity then in reall good that soul must be hurried to forsake God as it fared with Demas and other false named Christians in whom affections were inordinate and out of place But now by this rectifying work affections are set in their right places and to their right imployment to honour God onely so fear brings home to God and love closeth with him and joy is perfectly upon him where these so work great securitie is given against Apostasie The Lord Christ therefore gives charge for right ordering affections Matth. 10.28 1 Ioh. 2.18 Fear not them that can kill the body c. And his beloved disciple followeth his steps Love not the world c. the Fathers love is not consistent with it this is reason strong enough The right state of these keep us right with God for ever 3. Vneven walking with God is the usuall means of bringing him in contempt with creatures and then of turning the heart farre from him one crooked step allowed stirs up the heart to quarrell with the upirght God because his way is too streight for us and we willing to approve our own wayes rather then his and if sin be suffered to proceed it will shake off from God for ever One stragling step put Peter at a great distance from Christ and had he not been recalled how pernitious might his slip have been Right paths and right disposition of feet in them is the onely way to cure this evill and to keep from utter backsliding It is a sweet expression of Davids I will walk in mine integritie Psal 26.11.12 but what course takes he for that My foot saith he standeth in an even place right and streight with God to that posture he holds it and what the issue In the Congregation I will blesse the Lord and he that blesseth shall never leave him Ezekiels cunsell shall close up this Ezek. 18.30 Repent and turn your selves from all your transgressions set right and keep right hearts and wayes to God so shall not iniquitie be your ruine but crooked wayes lead surely to perdition SECT X. Second Motive THe second Motive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let it rather be healed It this the word of Gods own Spirit Surely then God had rather that poore souls lame and halting under affliction should be healed than be hurt more maimed and utterly turn'd off as unusefull for him And as his mind is so is the means he useth inclined to work the health and not the death of his chastened ones His rod therefore is intended and not onely so but effectually commanded to produce comfort and correction which will cure any hurt occasioned by its smart If health then yea saving health be in it self desirable reviving and reforming under the rods dispensation must be the mark to which the soul must reach no health to be hoped for without them The moving Consideration then to Conscience in former duties from the present word may be thus proposed Note Gods choice is to have his rod prove rather healthfull then hurtfull to his chastened children healing not killing is the prime intention of the rod which must presse them to use the rod for incouragement and amendment who ever desire life and not death Two Queres must be satisfied to open the strength of this Motive 1. What is this health or healing 2. What vertue is in former duties with respect unto the rod for healing the lame and halting soul These being apparent may put on to more circumspection in dutie Saâ—itas corporis in duobus sita est in debâ—ta humorum symmeiria secundum quantâ—tatem qualitatem in spongioso quodam habitu nuâ—lis obstructionibus impedito us spiâ—â—â—us sanguis liberum per omnes paâ—sâ—s habeat disâ—ursum â—es de Val. com c. 5. To the firs I shall shortly reply healing here is a borrowed expression fitted to that lamenesse or halting mentioned before both termes fetting out the evill and good estate of the body but here appiled to a spirituall use that nothing the bad this the good condition of the soul Health is the effect of healing and in the naturall acception thus conceived It is the good or prosperous state of life consisting in a due proportioned temper within as in the right disposition of parts without and in a free communion of blood and spirits through the whole subject whereby a man is said to live well or be well life above disturbance or life in peace is truly health Let this be spiritualized and it may fit here spirituall life of which here is the result of the union of the soul with Christ the health intended is the good and prosperous state of this life which inwardly consists in its duely proportioned union with Christ and free communion of spirit from him without fatall obstructions of sin and outwardly in the light of Gods countenance and favour expressed in externall blessings which make this life sweetly comfortable Vpon interruption of either this life is weakned by inward obstructions Cant. 5.8 as it was with her that cried I am sick of Love and by outward obstructions also is it something impaired whereupon in case of any