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
rod learn this truth Note 1. A right perfect judgment of the state of chastening cannot be made from present sense but from future successe The judgement of faith is better then that of sense in this matter this seeth nothing but present griefe therfore judgeth it all evill but faith perceiveth love faithfulnes of God in his scourge discovers the insuing good of it in the promise therfore determines it good very good and nothing better while Jeremy looks no further then present smart Jer. 15.10 Job 3.3 Jer. 20.24 he bewails himself Woe is me he takes himselfe as a man undone So Job while his sense is judge curseth the day of his birth as the other also Sensuall judgement upon Gods dealings misguides men to perverse thoughts of Gods rod and le ts loose passion and whets the tongue against the Almighty Thus they tumble in the net and are faster taken and murmure themselves into greater torture for God will have the mastery and whip his own out of sensuall rashnes and complaints I note this for the profit of Gods own in this day of darknesse sense never deals well with Gods word nor with his rod lay that aside rectifie your thoughts of the present troubles on the Church by beleeving let faith looke through the providence which now chastiseth us it will discover the after part of it to be very good so full of glory to Gods people that they would not avoid the smart to lose the gaine Ease and deliverance in this case would be spurn'd away by a beleeving soul It was Israels sin to live by sense to murmure in straits to be barren in mercies Unhappy sense unhappy men that live by it Sense makes Murmurers Beggers and Apostates from God in time of trouble but faith makes Martyrs gainers and fruitfull praisfull admirers of God in fiery tryalls beleeve throughly and then judge aright of Gods chastening providence 2. Looke we upon the linking of rod of exercise of fruit all this gaine is given in to exercise this exercise is daily labour this labour must be under the rod this note is worth the taking The more exercise under affliction the greater fruit to Gods people the longest labour under the rod hath the largest income of peace and righteousnesse Note 2. The more paines the greater gaines in the trade If there be a rich veine of metall in a mine the longest the hardest labour brings the greatest and the richest profit Now there is abundance of heavenly good hid in Gods chastening as much as his love can compasse and all this to bee wrought out by exercise therefore the longest travell will bring the largest fruit Yet not the longest continuance of the scourge absolutely gives this advantage but the longest that can stand with the Christians exercise for there is an appointed time for the kindly working of every affliction and excesse in it may cut off a mans hands and barre from exercise kill and not quicken to the work As there is a stated time for the seede to lye under ground if excessively it be kept under it dies for ever and cannot get up to fruit but within the set season the longer it lies the root is deeper and the fruit greater There is a time also that the refiner sets for the golds triall in the furnace and within these limits the longer it continues the purer it comes forth but in outlying these it loseth it selfe as well as drosse So in our present case the time of the rod is measured for doing good while Christian spirits are spur'd to work and quickned to labour by it within these bounds the most continued labour brings forth the greatest crop but beyond this stint the rod breakes and kills These bounds of time our refiner the Lord himselfe onely knowes but this we may build on if it should be all the daies of the standing of our Tabernacle all those daies we stoutly exercise under our afflictions as our strength is not over-wrought so our returne of fruit will be exceeding great These suggestions will evince it 1 Gods inlarged thoughts of tendernesse and respect to the long sufferings of his people to have them relieved and eased Note one instance to his deare Ierusalem Isa 40.12 Comfort ye comfort ye my people saith the Lord c. for she hath received at the Lords hand double for all her sinnes How double Neither she nor any creature can pay a single debt to God bat yet the Lord so indulgeth the long travailing soule that he accounts every lash two and provides treble comfort It s not enough to comfort her once but againe comfort her nay and againe speake comfortably to Ierusalem sure there is nothing lost in the longest sufferings if God so account of his peoples paines 2. Isa 61.7 Gods inlarged hand for returne to the hard and long traveiles of his children Heare his proportion For your shame you shall have double for confusion they shall rejoyce in their portion therefore in their land they shall possesse the double Everlasting joy shall be unto them In this reading we have good gaines two for one in joy for suffering in honour for reproach No cause then of repenting bargaine in this paines But if wee take another as may be fit For your double shame and confusion they shall praise their portion it is usuall thus to change the person as if he had said ye shall be no loosers by your multiplyed afflictions for your double shame ye shall have a worthy portion your selves and all that see it shall commend it or if this may bee thought two little eternitie hath enough in its compasse to satisfie you everlasting joy shall bee upon you Make not hast then brethren from under the rod but labour in the fires your worke shall be well rewarded and long travailes crown'd with everlasting peace 3. Note 3. Remembring that this exercise is such stiffe frequent constant labour age and growth must needs be requisite to this another usefull note will issue hence The right managing of afflictions to the full purchase of the sweet fruit intailed is a manly worke Heb. 5.13.14 and beseeming a growne Christian Exercise truly stated is the character of distinction which the Spirit makes between men and babes in Christ It is true as in meates there is difference milke for babes strong meate for men yet both eates and digest though not the same So in workes there is variety slighter for Children harder for men yet both are doing so in rods also there is distinction twigs for children but cudgells and whips for them of stronger growth yet both suffer God hath so fitted correction as well as foode and worke for severall ages in his Kingdome but so to indure affliction and manage it to the greatest advantage as may bee attained to bring in the abundance of peace and righteousnesse this will exercise the strongest Christians lesse strength may gaine
That God tenderly accounts the burdens of his people heavie may be evident from the notice and observation he takes of them which is exact and full if any expressions after the manner of men may helpe us to conceive this we have variety that God useth and yet all fall short of that which God doth in this respect because the observation of God is beyond the expression of man yet if f Exod. 2.25 seeing considering and looking upon the afflictions of a people argue tendernesse or if g Ier. 31.18 hearing hearkning to their groanes prove a carefulnesse h Psal 56.8 or if telling the Pilgrims wandrings or botling or booking the mourners teares shew a right valuing of their sad condition this God hath done this he doth this he will doe for his people 2 Hee doth not oâ—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 â—â—r 31.20 My bowels sound or are troubled for him and it is said of him his soule was grieved for Israel straitned or shortned put to distresse or paine from them strange expressions for God and strangely true beyond our imagination nay as if beeing God he could not be pitifull enough because he could not suffer he sends his Son k Heb. 2.17 to bee made like unto his brethren in the flesh that hee might bee feelingly mercifull to the tempted 2 His care to measure and moderate the afflictions of his people that they exceede not their strength and to make way for escaping when they overcharge l 1 Cor. 10.13 Hee is faithfull in this and therefore tenderly yeelding to the moanes of his afflicted 3 His tender bearing with kind interpretation of and gratious pleading for all the hasty words froward and unseemingly carriages of his children under their sad pressures which fellow-creatures would scarce indure So God pleads for Job against Satan m Iob 2.3 Seest thou my servant Job still holdeth his integrity although thou moovest mee against him to destroy or swallow him without a cause so hee excuseth all Jobs hasty language which by his unfriendly comforters were turned to his reproach and charged as brands of his hypocrisie yet after all God giveth him this witnesse against his mistaken friends n Iob 42.7 Ye have not spoken of me the things that is right as my servant Job hath It is Gods returne as was Elisha's to his servant about the Shunamite in her sad unseemely passionate carriage holding the Prophet by his feet Gehazi is presently at her to deale roughly with her and thrust her away but Elisha is more tender o 2 King 24.7 Alas let her alone for her soule is bitter or vexed within her This is a Spirit from God like himselfe yeelding to the infirmities of a chastened soule 3. His carriage to the very adversaries of his people the instruments of their sorrowes speakes his tender indulgence towards his burdened ones and argues that he grants the rod is smart and painfull see it and judge of it in these particulars 1 In his limiting and restraining the Adversaries which are his rod that not a stroke more shall bee laid on but what hee commands himselfe for his childrens good p Psal 76.10 The wrath of man shall praise him so farre therefore he will use it but the remainder of wrath that which takes away his praise he will constraine So he bounds Satan in afflicting Job first touch not his body then touch not his life God yeelds there is bitternesse in the afflictions of his servants therefore he will not suffer them to overflow 2 In his reproving of men for their unkind and mercilesse carriage to his chastened people see how hee handles Eliphaz Bildad and Zophar for dealing so harshly with his afflicted Job q Iob 42.7 8. he chargeth them they spake not right and no lesse then a sevenfold sacrifice can purge away their sinne or folly and that too by the intercession of despised Iob sure he is contrary to what hee reproves and if mans folly thinke afflictions light Gods wisedom accounts them heavie 3 In discovering his wrathfull displeasure upon the persuers of his afflicted what matter were it how afflictions were multiplied if there were no burthen in them but God is angry with them that increase the sorrowes of his chastened therefore he must thinke them grievous Heare what hee speakes for poore afflicted Zions and Jerusalâ—ms sake r Zâ—ch 1.15 I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction Gods displeasure then upon the distressers of his people declares his grant that their chastenings are grievous 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God giveth this Judgement of indulgence and alloweth this carriage under their chastenings the two great causes Efficient and Finall will soone determine Reason 1. 1 The Efficient is God-Love himself who from eternity hath purposed the discovery of himself in the notion of his good wil and pleasure to these soules whom he thus indulgeth This love being declared in giving them to Christ in accepting them into Covenant in calling them out of the world by his Word and Spirit in chastising them as children must now looke to the perfecting of his purpose in their appointed glory therefore needes must it worke so towards them in all conditions that they may be furthered in all to their determined end hence it is that hee chasteneth them when they neede chastening and supports them when they neede help pitieth them when they are pained and indulgeth them when they begin to faint and discovereth thoughts of compassioÌ„ to their griefs when they think themselves forsaken This love made him fal upon Ephraim neck in the midst of his bemoanings under the rod s Ier. 31.20 Ah poore Ephraim ah deare child the son of my delights how hast thou been chid and whipt and yoaked and distressed and none regard thee I remember thee since I spake against thee I know thy burthen is heavie surely I will have mercy on thee Love makes God of this minde 2. Reason 2. The End which God aimes at no lesse necessitates this present judgement and in respect of us is twofold onely that I shall now touch 1 More generally for all to leave a rule of truth unto his creatures therby to order their judgements and affections what to think and what to doe to their brethren in like case of afflictions for God doth not judge so because it is truth but it is truth because hee doth judge so he makes truth in his creatures he findes none
Rod and so used to sorrowes but this cannot be the mind of the Spirit here For then all that suffer afflictions would have this fruit of chastening which we see eminently false many the worse and not the better by the rod but all that are exercised as here meant fall not short of this blessed fruit It must needs therefore have an active signification implied here to this purpose To them that are exercised thereby that is all such as by the rod are provoked and stirred up to exercise themselves duly under Gods chastening for obtaining the fruit promised so that not onely passion is here noted a meere suffering of pain but action stirring and Christian exercise moved by the rod to work together with it for the desired fruit This is in the letter But now it will be more expedient to look into the nature of the thing what may this exercise be whereupon depends so much advantage to Christians The discovery of two things the Manner and Matter of this action will satisfie that quaere both which will be supplied from the words duly weighed 1. The manner of this action because the shortest shall be first touched to shew how Christians should buckle themselves to this work The very word of Exercise teacheth this in three particulars 1. The originall expression issueth from a term denoting Nakednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a naked man and therefore hath been properly used in prophane Authours to set forth such exercises which men acted in their shirts or naked as wrastling running foyling or fencing wherein garments or clothes would be a great incumbrance activity nimblenesse intention of spirit are intimated in this form of exercise He then that would find this fruit from the rod had need labour in his shirt cast off all carnall incumbrances and wrastle it out with God holy activity and sweat of the browes great intention and fervencie of spirit become the practitioner in this work to gaine the prize and obtain the fruit promised what is done must be done with all the might of man in this businesse Idle husband-men let seed and ground and season be never so good Eccles 9.10 in vain expect a crop where no labour was The greatest pains this way brings the greatest gains 2. Frequencie Exercise in this place notes frequencie of action it is no working by spurts and fits that will make a man thrive in this way or become eminently fruitfull Exercise and use are here Synonymaes He is exercised indeed Jer. 9.24 to whom it is usuall to study Gods mind in the rod and who is daily like the Bee sucking and making hony out of it As the daily influence of Gods love is called the exercise of his loving kindnesse to his creatures Ezek. 22.29 and the common thiefe is said to exercise robbery so the soule that meets Gods scourge and chastening every morning Psal 73.14 and falls to work about it is here the truly exercised Christian The daily labourer thrives the best 3. Constancie Exercise here intends constancie and continuance in labour untill the fruit comes many plucks may be had at a bucket yet to stop before it be full up is but to lose all former labour draw home we must and reach the mark if we mean to carry back the price of our high calling to work two daies Isai 64.5 and leave off the third when we should be parfected is as fruitlesse as never to begin As in all the wayes and works of God constancie crownes the action In those is continuance and we shall be saved continuance and salvation are yoaked so no lesse in this Matth. 10.22 He that endureth to the end shall be saved that is he that abides in bearing in doing in working after Gods mind under the rod the safe fruit of righteousnesse life and peace shall be to that exercised soule Thus must their labour be ordered But then what is the worke it selfe 2. To come to that Let us diligently consult the text againe it is said they are exercised by it that is by this chastening they are awakened provoked and stirred up to the worke or exercise sutable to the condition under which they are and to the end or fruit which they desire Now both the Rise or Incentive to this labour in the rod and the end of it which is here expressed Righteousnesse or Holines in God sweetly point out unto us together the variety of work that must take us up for exercise in this case The rod that awakens and puts upon this worke points us to it to our selves and unto God for speciall exercise so Holinesse unto which chastening is intended no lesse directs us to looks to the rod to our selves and to God for some speciall worke if we would bee partakers of it Hence then wee may gather the exercise that doth concerne us is threefold 1 About the rod that smarts 2 About our hearts that feele 3 About God that doth inflict and chasten 1. Much worke there is to doe about the rod Worke about the Rod. if wee expect the appointed end or fruit it is all taken up in hearing bearing and doing after the rods voice 1. Hearing-worke There is hearing work for the soule for there is a voyce or speech in every chastening and a speciall duty is it to understand the meaning of the rod which yet cannot be had without hearkening or listening thereunto The one is therefore asserted a truth from God and the other commanded a duty to him upon a wise heart that would have profit by chastening Mich. 6.9 The Lords voice cryeth to the city the wise will see his name in it heare ye the rod and who hath appointed it If it be enquired what voice the rod hath It is fully replied The Lords voice cryeth in it But what is the matter of all this cry In short virtually it takes in the whole contents of Gods covenant and calleth for all restipulations due unto God from a covenanted people It is spoken of the rod Levit. 26.25 which is the sword I will bring a sword upon you that shall avenge the quarrell of my Covenant vengeance absolute of wrath it takes up on reprobates for their rebellion but onely a smart exaction or correction of love upon his chosen to convince them of former errors and awaken them to future care in obedience to his Covenant Whether it bee vengeance to one or chastening to another this is certaine the rod carries in it the voice of Gods whole Covenant and requires obedience to it where it comes God appoints it for this purpose That one Notion under which word and Rod are signified Psal 119.20.30 even Judgements is enough to evince the substance of one to bee carried in the other The word of covenant is Judgement Ezek. 14.21 that is a right word of truth to bring to God and the rod
his overseeing eye beholding what was there in being this cannot be denied to be very congruous to the letter yet by severall learned in the originall is the first reading only used as is expressed Ar. Mont. Vatal The difference ariseth from one word which signifieth either substance essence and truth of being or else wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue of any thing and the Law it selfe for the stable and setled being of these the word in short signifieth any thing that is solid and substantiall therefore translated to expresse wisdome so that we must read then Wisedome shall see thy Name but not unfitly translated here The man of wisedome that is the solid substantiall wise man will eye the noted Majesty of God when in the rod he crieth to him but this looking to him is for a further work to honour that Name that seeth and hath found him out with his rod. It is a full expression by another Prophet Isai 24.15 Glorifie ye the Lord in the fires even the name of the Lord God of Israel in the Isles of the sea that is in the hottest fierie trials and in the remotest parts of your solitude or exile misery glorifie the name of the Lord. His glorie is deare to him at all times he will not give it to another and because it 's stolen or limited or spoiled by creatures therefore by fierie tortures comes he to require it Now then if ever give glory unto God unlesse yee would that he should glorifie himselfe upon you in smiting to desolation How must we then glorifie God in our afflictions Quest Answ In generall to glorifie God or give glory to him cannot be by adding any thing to him but by acknowledging and manifesting the fundamentall glory that is in him Glorificare est clarificare Augustin Now the glory of God is his excellencie wherein hee out-reacheth or over-commeth all created being as his excellencie of Power excellencie of wisedome excellencie of holinesse of majestie of justice and of goodnesse is that which is unparallel'd that cannot be matcht and therefore truly glory were this given unto God that is manifested to the world to be in him by his people in their sutable demeanour to such a glory by their words duties wayes and conversations while it is peace our feet might be kept from stumbling upon the dark mountaines But when creatures deny this Ier. 13.16 how just is it for that glorious majestie to require it by his rod and now it must be yeelded or we yeeld our selves to perdition His glory he will have and we must thus ascribe it 1. By abasing abhorring and nullifying our selves as unworthy to be who have lifted up a word or thought against such a glory Impudent pride of heart is in creatures while they set their sin above God which they doe when they obey it in the lusts of it obedience is a debt to glory and is there glory in sinne poore man that thou shouldest obey it or is there none in God that thou deniest it him Is shame become glory and glory shame Thy sin thy God and thy God baser in thy thoughts then sin O abhorre thy selfe in dust and ashes Iob 42.5.6 that God may yet be glorified in thee Job was never right untill he came to this passe I have heard thee by the hearing of the eare but now mine eye seeth thee wherefore I abhorre my selfe and repent in dust and ashes Goe we must as low and let God be exalted in our abasement 2. By justifying God in all the wayes of his judgements and proceedings against his creatures Lam. 3.39 if man suffer for his sin as who doth not why doth living man complaine Yet see what sots sin makes us to provoke the Lord to jealousie and then quarrell with him for being angry so spoile him twice of his glory Learn learn poore soule of Jeremy though his span-long thoughts could not reach Gods exquisite proceedings in his judgements yet this he laies down as undeniable Righteous art thou O Lord when I plead with thee Ier. 12.1 Or learn of David Against thee thee onely have I sinned c. that thou mightst be justified when thou speakest Psal 51.4 and bee clear when thou judgest Say thou also I have sinned thou Lord hast all the wrong I have rob'd thee of thy glory for this am I scourged and it is righteous yet this is mercy my just recompense is Hell Thus should chastised sinners glorifie their God 3. By a sutable demeanour toward the glory of Gods being especially now under the rod deepest trembling to highest Majestie greatest feare to Supreme Holinesse fullest obedience to greatest Power strongest faith to glorious Truth and largest love to Excelling goodnesse are equall matches if man bee judge All wee are are and have and can is but his debt who gave all this and is more then all to our poore Soule Deut. 6.5 No lesse can such a glory crave than all the heart and all the Soule and all the mind and all the might and yet our all too little for the least of him Manasseh began to study this at last when shame was fallen on him to honour God it is best at first Aime at this strive for this Gods glory is our truest gaine 4. By going to this onely living fountaine and drawing from him the blessing of the rod He that praieth as well as he that praiseth honoureth him and declares him to bee the Absolute and alsufficient Author of all good It is neither rod nor word that of themselves can make us fruitfull in holinesse hee onely blesseth and the fruit appeares It is his owne word J am the Lord thy God that teacheth thee to profit Isa 48.17 Our profit indeede in righteousnesse and peace is the appointed end of chastening but alasse the rod it selfe cannot give this no strokes can beate grace into a soule divine light and life and wisedome and power onely can effect this to stamp holinesse to the Lord upon any soule The praise then is not to the rod but to the Lord This must bee acknowledged by the soule that would be blessed in suffering therefore must the Lord bee inquired of by him for all this good This praying worke also blazons the glory of the Lord and speeds a blessing on the rod to make it of a sanctifying nature and vertue in us This is our exercise and thus the saints have constantly done and prospered Sum we up now the whole worke to take it at one view The indispensable condition of the Saints receiving the full fruit of affliction is their activity and stirring exercise under the scourge worke they must about the rod in hearing bearing and obeying the voyce of it stirre they must about their hearts in pressing breaking bending them to the will of the chastiser Exercise they must to Godward in giving him his glory by selfe abhorring by justifying his scourge by
a worthy demeanour to him by a faithful seeking of the blessed fruit of chastening from him to all this they must buckle strongly as wrastlers labour in their shirts as Artists at it every day and as Racers run till they reach the marke this labour shall not be in vaine the full crop is intail'd upon it and inseparably follows it in its appointed season Afterward the sweet fruit abounds but how long after that we shall see in the ensuing search of the season SECT IIII. The Season of the fruit stated 3. ALL the helpe the text gives us to find out this season is in that one large expression Afterward which yet considered with the rest leaves us not unsatisfied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath beene noted of the fruit fore-mentioned that compleatly taken and in its compasse it is Grace and Glory all the effects of Gods favour here begun and the perfection of it in heaven for all this is life truly and life is the fruit of righteousnesse Accordingly this afterward may be of grace that is more neere at hand or else of glory and that hath its stated time the instant of our translation But yet to give you a stricter account of this time-specifying expression it is evident that it points at a future season for gaine contradistinct unto that present of the paine of chastening and in this future notation three things are carried that concerne this fruit The Order Speede and Duration of it 1. In this afterward is carried the order of this fruits appearance it succeedes not foregoes it is after not before the paine and Christian exercise under it folly would brand that husbandman who expects his crop before he till or winter bee over and madnesse in that Christian who lookes for peace before his exercise performed and rod removed It was the method God keepes with his owne Sonne not in way of chastening unlesse the chastisement of our peace he must first suffer and therein manage his suffering well and then enter into his glory the same order is to his members Isa 53.5 Luk. 24.26 first griefe and exercise under the rod then after fruit of righteousnesse and peace 2. In this afterward is intended speede that is soone after or immediatly after labour this fruit is return'd The travelling womans paine after labouring through some throwes brings forth the child anon it is at the very heeles of her travaile unlesse it be a crosse birth whereof no feare in present case so soone comes fruit of grace and peace upon the Christians travaile under the rod atleast the beginnings or first fruit though not the full expected harvest Isa 66.7.8 It is a sweet propheticall note about the miraculous and fruitful return of the Iewes to Christ after their long rejection and many paines when they beginne to exercise and labour under the rod and word indeede As soone as Zion travelled she brought forth her children Nay if that be not soone enough after take a neerer expression Before shee travelled she brought forth before her paine came she was delivered of a man child Then shee neede not stay to labour but understand it rightly it is an expression that noteth speede in fruit-bearing yet not excluding paine in the due labour of the Church but a rhetoricall phrase it is to set forth the swiftnes of the flocking of the Iews to Christ as afterwards Shall a nation be borne at once Hyperbole This was never seene but such an income shal there be of these unto the Lord much like to this As if to expresse the quicke deliverance of a woman in her paines wee say shee had her child before she cryed joy came so speedily after as if it had beene before I shall close this with an eye to the present matter the harder labour under the rod the speedier returne of the desired fruit 3. In this afterward there is duration noted it is a long afterward when once it s come alwaies afterward doth this fruit abide with the exercised soule It is like that in the Psalmist Thou shalt guide me with thy counsaile Psal 73.24 and afterward receive me to glory that is for ever after never to leave glory againe no After shall follow this to cut it off but this fruit shall bee from generation to generation eternity is long enough and that of joy to recompence a present an instant of griefe ye have the burthen of this note of time it tells when how soone how long this blessed fruit of chastening may be expected But how doth the rod bring forth This will be satisfied in the last inquiting of the manner SECT V. The manner of this fruit-bearing 4. ALL that toucheth upon this in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in these it yeeldeth that is the chastening yeeldeth this fruit or giveth it out from it selfe What doth the dry rod or smart upon the flesh carry in it such spirituall effects as righteousnesse c. or else how can it give them forth It is firmly asserted in the text Chastening yeelds this fruit which that wee may take aright two things are to bee remembred concerning chastening 1 The materiall part of it which is nothing but the smart 2 The formall part and that is the spirit of the rod or the spirituall energie which it receiveth from that Hand of power holinesse and grace that useth it toward the children of his bosome when therfore we speake of chastening it is meant the Result of both these not smart abstracted nor spirit abstracted but both united in this chastening and of this it is truly said It yeeldeth the peaceable fruit of righteousnesse and in the particulars following I shall shew you how 1 Orderly for as there are many ingredients in this chastening Smart and Love and Spirit It is Spirit that is active working this good unto the creature for Spirit must be in the cause if Spirit bee the effect Now this mighty spirit workes through smart and through love to bring forth this fruit yet in this method observing these steps 1 Through the paine and griefe upon the flesh as by its instrument it works privatively to take away stubbornnesse and indisposition unto righteousnesse true smart it selfe doth rather anger but spirit and smart will make men yeeld This chastening knocks downe rebellion weakens corruption takes away gainesaying to the will of God for there is the spirit that overpowers and the smart that in bitters sinne unto the flesh so that it becomes willing to leave the dug though its delight when nothing but wormwood is tasted in it This spirituall effect of chastening lieth in that promise Esa 27.9 By this shall the iniquity of Jacob be purged and this is all the fruit to take away his sinne Spirit in paine doth this first 2. Positively by love and smart it drawes to God and formes the fruits of love and purpose of the rod upon the heart Now that love of
a little fruit but greater must be had and used to bring in plenty grown knowledge in the waies of God grown faith growne patience growne experience and grown strength in grace are needefull to a through exercise and a well managing of afflictions for the greatest advantage Mat. 9.16 The wisedome of the Father would not put weake disciples upon the strong service of fasting while they were as old garments ready to teare upon every little stresse Luk. 24.49 nor would hee have them venture on the hard conflicts with the world nor on the bitternesse of suffering untill they were indued with power from above How sweet is the proportion betweene abilities and worke which God hath setled Medications hence arise suting all ages Art thou strong to beare afflictions pity and tender the weake that sink downe under burthens take them in thine Armes and beare for them Art thou weake in suffering Infirmity must shame thee it is thine owne fault to obstruct thy growth yet Gods pity may revive thee hee will not for all this overcharge thy life And now up and be growing blessings are promised from heaven and meanes afforded on earth O heighten thy mind to great gaines therefore to much paines and high abilities This marke I drive at onely in giving this note not to dash the babes because the worke is manly but to put them upon growth that they may be men and worke strongly so beare the yoake and weare the crowne 4. Note 4. Considering this pretious fruit inseparably intail'd upon this kind of affliction take this note of discrimination between rods It is judgement not chastening that leaves a man fruitlesse or void of righteousnesse No clearer signe of a man plagued in vengeance under the curse that to grow worse or of a man under grace and chastened in love than to grow better under the rod Saul and David are a paire of instances fit to exemplifie both parts 1 Sam. 28.7 1 Sam. 30.6 he the worse this the better by all afflictions hee running to the devill and this to God in time of trouble therefore he judged in wrath and this chastis'd in love Iudge all the variety of scourges in the world by this evidence such as the fruit is such is the tree the rod of vengeance if it harden and make worse of chastening if it correct and make the soule better I doe but hold this out to the world as a black note of perdition to Pharaohs and to Ahabs anvill-soules that grow harder by every stroake from God but as an Item unto Christians for speciall care in this matter for improvement of the rod to gratious fruit oh let not a crosse a losse a sicknesse a griefe passe over you but see some fruit of righteousnesse proceeding from it such profit in holinesse by the rod will prove you sonnes and not bastards Make this good that ye bee not disinherited SECT VIII Conviction of sinne to many IT will not be amisse in the next place to glance a little light to sinners from this truth Vse 2. that if they will open their eyes they may see their sinne and miserie to escape them 1. If exercise under the rod be Gods ordinance upon his people for gathering fruit then idlenesse in affliction must needs be a sinne and such a one as will bring utter beggery and undoing upon the soule at last while it opens a way to the scourge to weare wast and impoverish the creature makes no resistance nor suffers the man to make any shift for turning away the bitternesse of the evill God himselfe sets a marke upon these and lifts a cry against them that in the time of his shaking the rod and scourging his creatures are profess'd idlers neither study the rod nor understand its voice nor search hearts nor looke unto God nay not so much as say within themselves What have I done Absolutely stupefied are these Isa 32. â—21 or willingly bent with Issachar to lye under every burden and take no notice Heare how God calles them women at ease Isaâ— 56.10 Amos 6.1 carelesse daughters sleepy dogges neither shall they goe without their doome feare astonishment and woes unutterable shall awake them and make them howle for ever I confesse it may be an infirmitie upon Gods owne for a moment but it will be their shame and sorrow at their awakening It was much that Pagans should bestirre themselves in a storme more then Jonah and bee his remembrancers to raise him from his sleep that he might call upon his God yet so then it was but it cost him deare for it afterward when he is imprisoned in the belly of hell hee was taught throughly never to sleep out an affliction againe Sluggishnesse may fall upon the Saints but it is their burden and abides not with them But habituated and accustomed idlenesse is the provocation upon which God returnes his heavie displeasure I shall commend one word to these for their serious thoughts a character of themselves and presage of Gods dealings with them except they repent Isaâ— 26.11 Lord when thy hand is lifted up they will not see they wink or sleep here 's their character but they shall see and be ashamed the fire of thin enemies shall devoure them This is their doome If it be work for God to bee done under chastening such as may help in holinesse then counter-working is sinne when men shall give God blow for blow and stroke for stroke they are busie under the rod indeed but wickedly imployed Fruits of such exercise are Hardening Impatiencie Fretting Fuming against God more hatred of his wayes and blaspheming of his Name Here 's worke enough but all for the Divell and to bring forth greater ungodlinesse It was that foolish Womans advice to her afflicted Husband Iob. 2.9 Curse God and dye Folly indeed to fight against God to be scourged with Scorpions and it was that wicked Jehorams practise 2 Kings 6.33 This evill is of the Lord what should I wait for the Lord any longer Seeing he is thus angry as little care we for him as hee for us See the proud creature No more to these but this God will have the victory and will certainly out-curse you Tremble and returne if not the everlasting curse shall get glory over you 3. If gracious fruit must spring from the rod of chastening then sinners are all unfruitfull sufferers No great difficultie to evince this seeing it is against the command for such returnes as well as against the helps ministred by the rod to make men fruitfull Returne returne is Gods call upon every smiting and no lesse the love Mal. 3.7 smart and spirit of the rod given out to them that will make use of them are sweet helps ingaging to work together with them to bring forth the fruit of righteousnesse It is sin indeed against grace as well as against command to be thus unfruitfull yet sinners there are
comforter the marke therein specially intended which is still some main duty or other for comfort is not given for it selfe but for farther ends thereby attainable therefore when Christ would have his disciples know his minde and keep in remembrance his dictates his way is The Comforter which is the Holy Ghost Joh. 14.26 hee shall teach you all things and bring them to remembrance Nothing so powerfully instructs as comfort for as much as it revives and ingageth thereby the heart first unto it selfe and so brings the soule with delight to hearken to the Word made knowne and none can surpasse that good Disciple who learnes Jesus Christ with delight So when the Lord would have his servants be faithfull and bold in the testimony of him Joh. 15.26 27. or bearing witnesse of his truth this is his course to effect it by consolation I will send the Comforter to you from the Father hee shall testifie of mee and strengthened by his comforts Yee also shall beare witnesse Consolations shall constrain you to do that for me not to leave my glorious work without witnesse to the world Againe If he would have people convinced of sin in a saving way to melt them Joh. 16.7 8. and to drain their soules from filth and draw them unto God in himselfe this is his way If I depart I will send the Comforter unto you It is still the Comforter that he makes use of a sweet and blessed notion And when hee is come he will convince or reprove the world of sin See the Comforters work and if he reprove and make men know their sin sure it is in a comforting way to separate from it and to leade soules safe unto Christ Nothing makes sin appeare so exceeding sinfull as comfort presented to a wretched rebellious and disobedient soule the Comforter if any will make them ashamed and abhorre themselves It is the method of all the Apostles to ingage inable and fortifie soules against hardest oppositions and for greatest duties by the consolations of Christ 1 Pet. 4.14 when they would set them above fiery trialls the Câ—mfort of the Spirit of glory must mount them and the consolations of Christ harden them against death it selfe as for his own experience the Apostle labours with his Corinthians 1 Cor. 1.3 4 5 6. Now then yee afflicted of the Lord whose strivings of heart are to be hâ—ly under the Rod to search out sin to hate it to be fruitfull to Christ to mortifie corruption to make a good confession of Jesus Christ to be faithfull to the death conscience bindes you to exact care and watchfulnesse for these and it is well but how do you think to do these if you cannot live under the Rod or how do you think to live without comfâ—â—t I know no way If it be duty for a man to labour it is no lesse his duty to eate and drink and refresh himselfe without which long labour hee cannot Nay with as ardent and strong desires is he to reach after his refreshings as his work the same God injoynes both equally Deare Christians know it then no lesse your dâ—ty to strive after comfort in your saddest state that must quicken and maintain your life than after any office of that life which God calls for at your hands This I must indeavour to perswade it is your duty to reach after comfort and set your hearts in a right posture to meet with it the soule cannot be profitable to God that refuseth to be comforted by him O then stirre up your selves by Faith by Hope by Prayer to call in the consolations of Christ into your soules these will be your strength and being comforted ye shall worke michtily The Church cryeth out for this Stay me with flagons comfort me with apples for I am sicke of love Support comfort and reviving is that shee calls for the means were fruits cordiall and effectuall thereunto as Pomegranates or such like and good measure of these cordiall receits shee cryes for flagons at least her sicknesse puts her upon and not terrifies her from it shee was sicke with love longing desires to Christ were in her and desire not satisfied made her sick and sicknesse now makes her call for comfort that she may yet be streng thâ—ned to follow Christ O do yee likewise in all chastisements whether upon spirit or flesh rouse up sinking hearts ye your selves must heartily make after comfort unles ye mean foolishly to give up the ghost and become dead and unprofitable to God 3. Yee will be more perswaded that this is your dutie to make after comfort if yee doe rightly consider what plots the Devill hath to keepe you from it he knows if he can keep you comfortles he will make you fruitles and at last Apostates from God as his hope was concerning Job and he thought he put faire for it when he brought him to curse the day of his birth c. I would alwayes conclude this for truth That from which the Devill drives me is surely the dutie unto which God draws me If he for bids me comfort I will beleâ—ve that God commands it Let me but touch the wiles of this subtle Serpent a little which I observe at three states of time 1. In bringing men into sin 2. In keeping men in it 3. In killing those that doe escape it as much as in him lyeth The first the Apostle notes about Eve that the Serpent-devill beguiled her by his subtletie 2 Cor 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his sleight of hand turning every way for his own purpose he is very craftie in perswading men into sin The second he warnes of to the Eohesians what wiles methods mazes labyrinths maeanders he hath to puzzle men in sin that they should not find the way out shrewdly guilefull is he this way to hamper men as the cunning hunter doth his game in the net The third is his last fetch that if God mightily deliver the soule and by the power of God it escapeth out of his dominion then his devices are to swallow up that soule with hopeles feares doubts and unbeliefe that he might never taste the good comforts of God but perish in a despairing way therefore he powres out flouds of temptations after him if possible to destroy him Of these inventions the Apostle makes mention in the case of that sinner in the Church of Corinth whom God by his Church had chastened with that severe sentence of Excommunication The man was so dejected that he was even now swallowed up of a kind of despairing sorrow The Apostle therefore timely interposeth desires the Church to pardon and receive in this chastened humble soule lest Satan should over-reach them and while they thought by casting out and delivering to Satan to save the spirit the Devill might thereby destroy it wilily suggesting a desperate ejection of him at once out of the Church 2 Cor. 2.11 〈◊〉