not let our spirits sinke when such support is given to hold us up To the third Quere then 3. What is the Duty What is the afflicteds duty it will now be needfull to returne we see the providence chastening the comfortable considerations therein presented and their force to revive and comfort all the vertue and force of consolation is upon Gods side but the duty in the use and application is upon ours God gives the reason of our cheerfulnesse in his work and we must returne performance answerable in our duty God gives the life but we must lift up hands and knees our selves But what is this lifting up precisely Surely it concernes us to know whose duty it is to do it It is an expression fitted to the former metaphor of hanging hands and palsie knees however friends may be about supporting chasing cheering these fallen fainting and dying members yet the very patient himselfe must put forth the strength hee hath to raise these diseased parts out of this sad and pining posture and so strive to dispose them that the remedies applied may bring forth the defired ease and reviving Resolve the precedent dolefull Embleme properly into hearts fallen trembling and fainting under Gods chaflisement and this lifting up must note a sutable work in the chastened for removing this spirit-palsie and heart-failing The notation of the name or word it self may help in this it is plainly in it's proper significate to erect or set upright in it's place something disjoynted or fallen from it's proper station wee reade it used by Christ to expresse his cure upon the crooked woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 13.13 Shee was made streight that is her parts and members were restored to their proper place site and posture and this was her comfort So God speaks of the ruin'd Tabernacle of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.16 by way of comfort to his people I will set it up that is put it into it's right state and frame again No lesse here is it a Paraphrase of comfort to the soule bowed downe and heart infeebled to lift it up is to set it in it's right state and posture towards God for receiving the comfortable influences of his chastening providence which it cannot do while it hangs down and lyeth in it's palsie fits Now then a right position or erecting of the heart that it may be capable of and meet with the consolations of God in his scourging love is the duty concerning us when the spirit is set right and even with God for his revivings then is head and all lifted up with comfort when it declines or hangs down another way it swerves from Gods intended refreshings The nature subject and condition of this duty would be known to guide us to it First the nature of this duty in short is to dispose our selves by the help of that gracious influence given out by the spirit of the Rod to receive these cordiall revivings which the chastening providence hath ordered to us How unworthy is it that God should hold out such sweet incouragements to his chastened children and they in a kinde of unbelieving discontent never regard him So troubled are they with the smart that they will not once minde the sweet of the Rod This is utterly a fault therefore let us know Gods Will in this and do it But how must wee do it Quest Plainly thus by putting out that spirituall strength we have Answ into activity or motion for setting the heart in the right frame to sure with the consolations of God in the Prophets phrase Isa 64.7 by stirring or rousing up our selves or Davids expression by calling unto our spirits in time of fainting and distresse Psal 42.5.11 Why art thou cast down O my soule c. This is our work to call up and stir up our hearts from over-powering dejection to reach to the consolations of a chastising father held forth in the very Rod. But whereunto should we call or stir them for attaining this Even to these duties following that set them in a right frame for comfort 1. To believing and by Faith to a single and attentive eyeing of all these comfortable considerations which the Fathers care disposeth in every Rod for the good of his chastened ones So to view them that Faith may make them evident which were formerly obscured under smart of outward evill and make them really subject which to sense seem not to be where they are and to apply all and make them properly our own which is Faiths peculiar it doth but touch and take God himself and all that God hath It was the ground of the Prophets complaint There is none that stirreth up himselfe to take hold of thee Isa 64.7 What was the reason they saw Gods face hid from them in their dark and sad condition and themselves consumed by the hand or means of their own iniquities but they could believe no good in this severe hand of God toward them therefore they lye still in their sinking and will not so much as stir themselves to take hold of God This is great dishonour to the holy One. Stir up our hearts wee must to Faith on the comforting part of the Rod if wee would have them right and set to meet with the revivings of God 2. To hoping and waiting for the giving out of these cordials from the chastising hand Thus David calls to his soule in his perplexities Why art thou disquieted within me hope thou in God for I shall yet praise him Psal 42.11 who is the health of my countenance and my God The patient soule shall never looke for help or comfort from God in vain such hope cannot make the soule ashamed O stirre up fainting hearts to hope we must that sweet hand that scourgeth will give out gracious support to that good heart that hopeth activity is our duty in this also 3. To crying and earnest supplication to our chastening God to send out sweet out of the smart and meat out of the eater then we set our selves in a right posture for receiving mercy when our drooping hearts are stirred up to pray and cry for those gracious discoveries It was also Davids activity Psal 4.6 when he wanted the comforts of his God he falls to crying Lord lift thou up the light of thy countenance upon me The heart is set upright when it can pray under the hardest pressures and this is duty to pray and cry for comfort Though we should be neer the shadow of death yet must we not let our hearts fall downe It is a dismall fall to be thrown from prayer If God hold out so much sweet comfort in his chastening government and severest discipline it is the least wee can do to fetch it out by prayer Lift we up then our soules to God that he may lift up his favour upon us This is the duty 2. The subject of this duty is the
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
Mediation he might bring downe all from the highest God to the lowest creature Now put what you will into the hand and power of a Mediator it must turne to good unto them for whom he hath undertaken this Mediation His hand intends nothing els but help to the weaker part for whom he mediates as it obtaines nothing but grace from the mighty God to whom he ministers for them Take we this instance Nothing could be more contrary and hurtfull to Man a sinner than the Law that found him guiltie and accordingly cursed him to death Gal. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet this ordained in the hand of a Mediator though but an Earthly one must be revealed with Evangelicall purposes the hand or Ministry of a Mediator must needs be gracious how much more the hand of that heavenly Mediator wherein is power and grace it selfe more than commonly ministeriall can and will turne all within its reach scourgings themselves to the comfort of Gods chastened ones Now nothing clearer than this that the rod as well as Covenant is in his hand therefore over-ruled and tempered by him for the afflicteds comfort He commands the spirit of the rod and he takes out the sting of it Ravish him with the piercings of the single eye of faith and you are sure of him your Mediator and he sure so to order afflictions for good that they shall not presse you out of your working frame Two speciall mediating helpes are observable 1. The Mediator steps in between wrath and us to interdict that no fury nor effects of it can issue from God upon the people of Mediation he suffers nothing but love to proceed toward them and if that love bring the rod to try or purge he yet againe interposeth either to hold off the smart or to allay it that it shall not distract no affliction comes but he sweetens and meekens it The rage of man could not aggravate a torment more Dan. 3.19 26 27. than that proud Monarch did in his seven times over-heated fornace for those three valiant Confessors of the true God yet throwne in and comming out the smell of fire was not upon them nor a finge upon their cloaths How came this to passe There was a fourth went in with them and stood betwixt them and harme the Son of God whose hand master'd and cool'd the fire The Mediator sweetens the Crosse 2. The Mediator as he steps in against the rod so for us as to allay the bitternes of that so to strengthen our weaknesse for bearing the remaining smart It is marvellous that a creature should doe and suffer that so triumphingly which the Apostle professeth of himselfe Phil. 4.11 12 13. I have learned in what ever state I am therewith to be content He was able contentedly to goe on in his worke under the hardest condition not content onely with a little but whether he have any thing or nothing it is all one with him he hath sufficiency within him He can be abashed and be hungry and suffer need and nothing turnes him out of his biasse to the worke of God How comes he to be so unshaken He tells us I can doe all things thorough Christ that strengtheneth me It was the Mediator that supported putting his own neck into the yoke his own shoulder to the burden that it might not over-charge this poore soule Let us eye him and overcome him by looking in faith to him as Mediator he cannot deny but he will doe for us likewise With a carefull eye to these directions we may reach the marke that is set before us even in the midst of roaring Seas tumultuous pressures scorching fires and heart-breaking burdens to give glory unto God our blessing shall not then be far behind the fruit of righteousnesse and peace with abundant following consolations SECT XII Consolations issuing from the precedent Truth AS the Consolations of Christ are sweet and many in varietie of conditions so in none more sweet and abundant than in the state of sufferings the abundance of these brings forth plentie of them It is worth our view to see what store of them the disposition of the rod with its appendents in the present truth sends forth to Gods afflicted It will be very injurious to hide them from the exercised wrastlers under Gods rod seeing he hath ordained them for such though perhaps they may receive a pinch upon the thigh that makes them halt yet they shall not goe away without a blessing Though God whip them yet will he blesse them Every word in the Text speaks comfort unto these and no man may take it from them 1. The hand of love that chastens as a Father cheers up the soules labouring in the furnace Faint not poore heart when thou art rebuked my dear my darling the child of my delights art thou Jer. 31 20. I remember thee when I speake against thee every stroke goes to my heart my bowells are troubled for thee and I will surely have mercy on thee I delight not to afflict but now it is needfull because I love I chasten you and chasten that I may save you Rev. 3.19 better chastened than condemned Let not sorrow over-lay your hearts god-God-love cannot afflict his seed for evill 2. The rod it selfe that smites them speaks nothing but good unto them scare not thou tossed and afflicted soule Psal 23.4 behold I will comfort thee although I smart and wound the flesh yet it is but to heale the Spirit my commission is to awaken not to stun thee to kill thy sin not to hurt thy soule to refine and not consume thee to take away thy drosse and make thy gold more glorious Lift up thy head I am from God on thy side to save not to destroy Love hath sent me to check sin and spur on grace to turne thee out of the wayes of death and keep thee in the paths of life Had not I come how many lusts would have preyed upon thee How many deaths might have devoured thee How would hell have striven to swallow thee I am Gods Scepter to over-power thee as well as his rod to discipline and guide thee to heaven Be not disconsolate 3. The work it selfe though hard and irkesome in the very fires yet yeelds sweet comforting suggestions to the chastened and exercised soule Three grounds of consolation at least may hence be presented to incourage the afflicted heart 1. There is life above affliction when the rod hinders not from motion unto God Miserable he that can neither set hand to worke nor feet to walk in the valley of trouble but blessed whose heart is not falne nor turn'd aside from the work of God amidst all blusters Happy Job that could give glory by beleeving unto God Job 13.15 though he should kill him 2. There is strength of grace in that soule which can so master the rod as not to be disquieted by it from its appointed worke As it
the purpose The Psalmist observes this Good and upright is the Lord Psal 25.8 9. therefore will he teach sinners in the way that is the right way he expresseth no lesse immediately The meek or humble or afflicted will be guide in judgement that is the right path ordered by him and the meek will be teach his way And the happie effect of this teaching is proclaimed to the Church Psal 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy law No reason to proclaime him blessed unles crown'd with the highest good and attained unto God in his very uprightnes and even thither doth God draw him by chastening and by teaching Needs then must that soule learn to walk in right wayes when God himselfe by the rod shall teach him 2. Effective also or a creating power is this issuing from the rod-providence to make Gods chastâ—ned cleave to even paths God himselfe is in the rod therefore must worke like himselfe to bring about his purpose of graâ—e that none can let it In his word he speaks and it is created and in his rod he speaks and his pleasure is effected He sends his word and sayes to the dead live and they live and to the crooked be made streight and they stand upright and no lesse doth he send his rod and cryeth to the wandring sheepe returne and it returneth and to the lame soule walke in even wayes and he walketh The words of promise are therefore peremptory The lame shall leap as the Hart c. It in creatiâ—g darknes and evill afflictions on his people he speaks to heavens and skies to drop downe righteousnes it must be if he be God I the Lord have created it Isa 45.7 8. David found this upright frame really made and abiding on his soule for which he blesseth the houre of his chastening It is good for me Psal 119.71 that I have been afflicted saith he the effect was evident the learning of Gods upright statutes which was no other but the framing of his heart unto them needs then must they walk rightly and run in even paths for whom God makes such hearts and wayes 3. Active likewise and a power of doing or stirring according to the bent or byas of the rod doth God give out to his chastened ones that they may be stirring and make themselves right wayes So that not onely skill for dutie and will for dutie is hence brought home to them but actively diligence and earnest motion to walk in these upright wayes is hence supplyed not onely outward pricks to spurre on from without by the rod smarting but inward motions Non aculcos addit tantum ab extra sed impetus ab intra movet Hos 6.1 quicknings and stirrings to this by the secret hand that manageth the rod upon the heart See this force upon the Church afflicted they egge one another forward to return and walk with God Come say they let us return unto the Lord. c. This then is the first part of the power of this chastening providence naturally inabling the afflicted to make right paths for their feet to walk in To the second the morall force of this afflicting hand upon the following duty is the strength of reason which is so great that it must needs over-power men and make them yeeld to give out themselves to the utmost for obedience unlesse they refuse to be drawne with the cords of a man and declare themselves unreasonable let these strong reasons be weighed for this purpose issuing from this divine providence 1. It is the will of the Chastiser the command of the highest God even your amendment by the Rod to have your feet set even in his right path Ezck. â—3 11 Dâ—sidero alquâ—d audiâ—e de Cwlo can there be stronger reason to perswade obedience from a Law base creature than that word from heaven Turne yee Turn yee why will yee die It is all the warrant for duty which reason can require that which he said I desire to heare something from heaven unlesse yee are stronger then God and can over-top him it is most unreasonable to resist â—is will 2. It is the love of the Mediator to put in between God and you and direct the stroak through himself to beare the bitternesse himself and to let out only so much of the smart as to startle you out of your wandrings and crooked wayes and perswade you to returne and take the streight path that yee may be conformed unto him Is it not the justest reason now that yee should comply with this love of the Mediator is it not most unreasonable to reject his love without a cause and by your frowardnesse returne hatred for his good will 3. It is the Spirits free motion that as he would seale you for God with his owne character so he would drive you to him by the Rod and therefore ruleth in this chastening to by as your hearts to the right path is it reason then to deny this sweetest motion to sadden this Spirit to lame our selves more and turn out of the good way of God The Oxe and the Asse shew more respect to their guides than this In a word through all these hands the Rod is the last means to rectifie a soule and if this do it not it is perverted to perdition Reserving other considerations in the Text for their own place this is the summe of the precedent arguments Absolutely necessary it is to reach that conformity of heart and wayes to God in rectitude the Fathers will the Sonnes love the Spirits motion through the Rod drive the afflicted unto this marke can reason deny to yeeld to this power which is for the mans salvation and not destruction Surely not we shall then take it as undeniably pressed upon chastened soules from this sweet Providence therefore make streight paths for your feet But what is our duty here That is the next part SECT VII The state of our duty in making streight paths for our feet THe power of Providence to help us and reason from the Rod to convince us of duty have before appeared That we are to be doing something being summoned by the Rod is evident what we must do is now the question Make right paths for lame feet we must this the Rod would have that we set our halting feet in Gods even wayes to make our treadings or steps sutable thereunto Now halting here is an unperfect or uneven walking with God when by feares or other blasts we are kept from the strict and right tract of conversation from which we should not swerve Amendment then or thorow reformation is the morall of right paths and right feet joyned together which is our work to look unto to make our thoughts right concerning God concerning sin concerning duties and our affections right suted to various objects according to the rule and our indeavours right striving to keep close to the line of
A DRY ROD BLOOMING AND FRVIT-BEARING OR A Treatise of the Pain Gain and Vse of Chastenings Preached partly in severall Sermons but now compiled more orderly and fully for the direction and support of all Gods Chastened that suffer either in CHRIST or for CHRIST in these dayes By G. Hughes B. D. Pastor of the Church in PLYMOVTH Legi apud quendam sapientem Non est vir fortis cui non crescit animus ni ipsa rerum difficultate ego autem dico Fideli homini magis inter flagella fidendum Bern. Epist 256. Ad. D. P. Eng. It is good for a man that he bear the yoke in his youth Lam. 3 27 My yoke is easie and my burden is light Mat. 11.30 London Printed by T. Paine for John Rothwell at the Sun in Pauls Church-yard 1644. TO THE RIGHT VVORSHIPFVLL the Major Recorder and Aldermen of the Town of Plymouth with all that love the Lord I sus in sincerity even unto deepest sufferings in that place Honored and Beloved GOds Furnace of affliction and refining Fire hath beene visibly set up among you as in other parts of this distressed Island the furnace hath beene as hot and the flame as great as in any of Gods work-houses in the land Me thinks pity should be shewed to you so deepely afflicted and tossed with tempest by your friends Your enemies and the Churches oppressers wil not spare to add to your afflictions persecuting you as evill doers and charging you with Disloialty a Crime more bitter than your sufferings were the charge but just unjust aspersions will turne to greater honour at the last therfore may be present comforts I pray both for my selfe and you the abhorring of that Sinne next to Rebellion against the Lord of Glory I trust we shall strive equally against it be approved before the Reproacher in the latter end But why disloyall if I may a little reason because obedient to the lawfull commands of the true fundamentall power ordained by God over us such obedience cannot be Treason unlesse that power bee Traiterous and before this Age it was never known that a true Parliament was a subject capable of the crime of Treason and truer than this rais'd according to the fundamental constitutions of this Kingdome never was any let the enemy himselfe be Judge In this case it is safer to be accounted a Traitor for obedience to such a power then to bee one indeede by resistance of it To the accusers returne The Mystery of Iniquity as it covers sinne in poysoning so it hides the cause in persecuting It pretends Christ when it would convey into the Soule the very Hell of Antichrist and it cries out Faction Treason when it would murther outright Christ in his Members And this devise is too well knowne now than that Gods chosen should bee deluded by it wish them againe to leave calling Traitors and waite for the Chronicle in the next Generation which will more truely tell the generations to come who have beene indeede Traitors in this Age And tell them once more it little concerns the Saints in this matter to be indged in mans day or of mans judgement Gods day and judgement are hasting on unto which alone doe we appeale There shall they answer Christ and us and untill then wee will patiently beare and wait for sentence from our Iudge Your great suffering in the eyes of others both God and Men will finde I hope better acceptance and draw sweeter expressions for returne God hath not hid his face from you in yours deepest darknesse in the flame he hath kept your Bush from burning and in the furnace your selves and substance yet from consuming All that I pray for you is ye may not be found unthankful nor unfruitful but that ye may tread in the steps of Gods bosom-sonne to learne obedience by all that ye have suffered and returne unto the Lord according to mercies received For your helpe in this course I am bold to present this worke to your eyes and hearts to be seene and studied My first conceptions of it I confesse were occasioned by my owne afflictions for my owne use which though bitter to the flesh I hoped to sweeten by the Spirit of these truths bound up in this Apostolicall advertisement to the Christian Hebrewes and I blesse God my hope did not altogether faile nice in this matter Afterwards my thoughts were inlarged to some Sermons upon this subiect with desire not to keepe close these reviving cordialls but to impart them in measure for the comfort of Gods afflicted The desire of some of these to have those words under their eyes which did but touch their eares hath prevailed with me to compose all in this Treatise now to make it of publike use Yet in sending it abroad my hearts desire is to give it a speciall direction unto you and my prayer to God that it may abundantly be profitable to your soules To the love and care wherof as I am ingaged by the more speciall bonds of Christ so if you may better prosper under chastenings by this first fruit of my labour on you it will be my full rejoycing I present this worke to you and the afflicted Church the rather at this season to bee both a remedy against present pressures and an Antidote against the malignity of future troubles in the flesh which the Holy Ghost seem's to bid us to expect in these last dayes of testifying against the Antichrist and his vassal creatures if we be the Saints of God he points at our time and all that space remaining to the harvest of Antichrist Revel 14.12 with that finger Here is the patience of the Saints Here and now trialls enough shall be raised to exercise the patience of Gods Saints but no cause to undervalue Saintship for this Blessed Saints in this time that store up patience that keepe the Commandements of God and the faith of Iesus The victory and Kingdome shall be theirs If any afflicted soule may by this Treatise be directed to its due exercise under the rod and help't on to the receiving of the desired fruit it is all I aime at that God may be glorified in it Vpon you dearely beloved and longed for J cast this seede with a great hope of a sweete returne of a treble fruit toward the rod toward your God toward your selves which I beseech the Father of mercies by the word of blessing to perfect you by your obedience to helpe on that we be not ashamed 1. Towards the rod I shall long and hope for your returne of patience in a sweete bearing of it that ye neither faint under it nor despise it of obedience in a due hearing of it that like the Bee yee may worke hony out of every netle and of diligence or watchfulnesse to be conformed to Gods Covenant for which the Rod pleads that it may be as the thorne at the Nightingales breast your constant Awakener unto God 2. Towards
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
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-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
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
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
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
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
note and what the issue Hee wakened and opened mine eare and I was not rebellious neither turned away back blessed Rod that keepes from sleep in sin the more blessed the oftner it comes It wakes the soule nay more it wakens sin death and sin get more strength the more one sleeps in them and still are weakened when the soule awakes and is in lightened affliction wears out the flesh and so consumes the sin that lives in it 2 Cor. 4.16 when ordered by that sin-killing spirit no wrath but love in this sin should decay with flesh that spirit and grace may thrive Yea farther every Rod is a barr against sin and every affliction a thorn-hedge Hos 2.6 to keep us in from roving after our inchanting lovers our lusts that bewitch us unto hell who would not suffer any thing to avoyd these Charmes Well trouble not my soule with this my God whip mee every houre of the day if every time thou wilt quip out sin I will kisse that Rod every time it comes that awakes my soule and weakens my sin and barres against perdition 2. The frequent and daily purging of the soule cleannesse of spirit is a sweet frame most like to God Blackmoores children of the Aethiopians in the spirituall notion are most unlike God and most distastefull to him cleannesse I say not only privative from sin which is toucht in the former but positive noting an absolute purity of spirit unto which God provokes his own by his counsels drawes them by his promises and drives them by his rods The blewnesse of the wound cleanseth away evill Prov. 20.30 and stripes the inward parts of the belly outward smart may be and usually is inward health to Gods owne chastened By sadnesse of countenance the heart is made better that is the Rod that makes sad betters the spirit by the over-powering hand of grace that chastens with it such cleannesse found David restored to his soule by the Rod after his defilement with Vriahs blood and Bathshebas pollution Peace then foolish flesh grumble not against often chastenings did not God love thee he would never take such pains with thee away away repinings My God scourge and purge purge and scourge me as often as thou wilt cleanse me throughly though thou afflict me hourely Let mee be clean though a man of sorrowes all my dayes then I shall know thou lovest me 3. The frequent and daily triall of our graces know we what this is we shall not construe hatred in often chastenings There is something in this that one Apostle tels us 1 Pet. 1.7 The triall of your Faith is much more precious than gold that perisheth though it be tried with fire and another Jam. 1.2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Count it all joy when yee fall into divers temptations variety and so frequency of afflictions with him is a joyous thing but why so Knowing that the triall of your Faith worketh patience c. The word in both is the same and notes an excellent effect upon grace by the trying and discerning power in afflictions commanded on them Faith loseth nothing by the Furnace or fiery triall but gaineth rather and becomes more precious Faith of proofe Grace of proofe no violence can pierce or spoil it And as grace is better then gold that perisheth so tried grace proved faith more pretious then the tried gold and seven times refined in the fire and the more tried still the more glorious These advantages grace alwayes get by trialls more lustre more purity and more perfection to beautifie inrich and perfect soules Heare what one sayes It is unto praise and honour and glory with respect to God and heare the other It makes us perfect intire and wanting nothing Now who would not be whipt every day out of wants and scourged every moment into integrity and perfection Nay who would not be beaten every morning to praise and honour and glory with God If this be the worst of frequent chastenings give glory to God poore Christian and comfort thy self he doth not hate but mightily love in this My soule choose this portion and beg it from heaven Try and refine and perfect thy graces in me O my God and scourge and teare and waste my flesh as pleaseth thee This is the drosse and that the gold most precious SECT XIV Other Cases answered 3. YEt more hardly against comfort under the Rod Case 3. it is urged by other poore soules Alas it perplexeth not me for the greatnesse or multitude of my afflictions saith another my burthen is I cannot exercise I cannot work under them I am so tossed I can do nothing either about heart or God or Rod I can neither pray nor beare nor consider how shall I be comforted when all the good of chastning is intail'd upon exercise and my hands and knees are so feeble that I can do nothing But is it so indeed Answ that such amazement is falne on thee by the Rod that thou canst do nothing What not pray nor look unto God that smites thee In good earnest thou must be chid for this is utterly a fault There is support and not confusion in the Rod awakening not astonishing and doest thou draw this and not that to thine own undoing and Gods dishonour Surely this is thy shame to eye only the stunning bitternesse and utterly neglect the reviving sweetnesse of the Rod. Yet not to trample upon this dejected soule whose burthen as well as sin this condition is and therefore makes he this complaint and refuseth to be comforted I shall adde but two words of incouragement and advise to remove the difficulty of this Case which keeps off the soule from comfort in affliction 1. Be not yet dismayed poore soule there is hope concerning this thing though but little action yet appearing it may be the divine Wisdome would abase thy pride and make thee see thy selfe how low thou art and therefore hath struck and left thee for a moment without strength this is his goodnesse sometimes Iob 2.13 and his way to save men thus Job sate seven dayes dumb before his friends in ashes his griefe tooke away his speech Yet againe consider thy self-condemning is one piece of work thy teares and sorrowes for thy deadnesse another Jerem. 31.18 sutable for thy condition and pleasing unto God though thou canst not compasse all the work yet it is some comfort to move a little yet further God will give in reviving from his holinesse to thy dejected spirit and set thee upon thy feet and lift up thy hands to work Isa 57.15 and through him yet shalt thou labour abundantly and thy labour shall not be in vain 2. Be advised also to take that course which may strengthen heart and hands to the desired exercise eye therefore not only the grief but the comfort of the Rod not only it's dejecting but it 's supporting vertue
not only the wounding smart but the healing sweet that still accompanies This will be a cordiall consideration against fainting 〈◊〉 27.5 Adde to this the greatest care of laying hold on Gods strength so shalt thou make and keep peace with him in all estates and nothing shall offend thee Christ is that strength of God given out to poore believers what can they not do in the worst condition through Christ that strengtheneth them In short strive against feares of future evills as well as smart of present cheer up thy heart and stirre up thy selfe to worke together with Christ in striving thou wilt finde greater influence of life from heaven This is thy duty in a carefull performance whereof thou wilt finde the surest cure of feares and answer to thy doubts but to this I must speak in the speciall use of chastenings which the Apostle makes hereafter 4. Case 4. Yet another stop is put in to keep out comfort from the afflicted soule It is the sad complaint of some from the sense of fruitlesnesse under the Rod Alas why should I be comforted in my sorrows when no good comes of all my sufferings I am scourged every day but never the better If the end of Gods chastenings be sharing in his holinesse or the fruit of righteousnesse I am a stranger unto God and these therefore may I conclude vengeance hath seised on me from my Judge not chastening from a father for I am unholy and unrighteous still in the midst of the fires barren and vile under all the prunings of God Poor soule Answ more to be pitied because so severe against thy selfe But is it all true that thou hast said and are there no issues of good from the Rod upon thy heart Give me leave a little to search and try what answer thy spirit in truth can make to some queries Tell mee deare Christian after all thy scourgings how are thy thoughts concerning God and Christ and sin and selfe Truly I think my self the vilest of creatures I have cause to do so even as loathsome as the Devils and sin I judge to be worse then death and hell it selfe and God I know to be that High and holy One O that I were like him and Christ I confesse the only way to God O that I could reach him and by him move unto the Father Now pray tell mee are not these right thoughts Hath not the time been that thou hast had harder thoughts of God and better of thy self harsh of Christ and pleasant concerning sin Hast not thou called sometimes sweet bitter and bitter sweet Is not this the rectitude or righteousnesse of God stampt upon thy minde Is not this a degree of sharing in his holinesse Tell mee then how is thy heart how stands thy affections what doest thou hate what doest thou love what doest thou feare and what doest thou desire where is thy delight Speake Christian and canst thou say otherwise than thus surely I would love God desire after him and delight in him I would feare to grieve I would hate sin and abhor my selfe for ever And is not this rectitude in thy affections and hath not the Rod turned thy heart more this way Nay once again tell me O thou afflicted which way is thy face whither bendest thou in wayes and walkings Is not God thy mark yea I would hit that and reach him if I could but alas I do not I cannot it 's but little it 's but little that my heart or wayes are turned to God-ward Yet a little is worth as much as life shall wee deny any because we have not all Doe not so poore soule lest thou wrong God in denying his grace acknowledge this and kisse the rod so will greater grace appeare But suppose the fruit were so little as scarcely visible yet there is hope by exercise waiting and blessing from heaven the dry rod may blossome and bring forth abundantly kill not thy selfe with faithles doubts with those wretched ones that say there is no hope and therefore conclude no farther labour is here usefull no no there is yet hope in the latter end the splitting of an oake by storme may spread the life of it into new sprouts in stead of killing it beleeve beleeve and be established abide in Christ close and yee shall bring forth much fruit to your fathers glory Cast not then away your comfort 5. Yet once more the shaking soule replies and will not be cheered Case 5. Alas grant this some small sparkes of righteousnesse may have a little kindling yet there is no warmth or influence in them if it were righteousnesse indeed it would bring peace but I am sure I have no peace I see frownes in Gods face but no smiles I find troubles within but no ease heart-akings no heart-revivings Were they chastenings of God they would bring peace but they are judgements they are vengeance therefore have I nought but trouble I confesse this case will prove hardest to satisfie Answ not from the weight of reason but from the disposition of the creature that feels nothing but disquietnesse in the flesh and therefore concludes nothing but wrath in its affliction reason will not satisfie sense and sense onely undertakes here to judge of peace no more peace will it grant but what it feels though to the spirit God speake never so much yet to quiet this heart too a little if it will but heare I shall present these considerations to be digested weighed with the case 1. Righteousnesse is the surer and the clearer fruit of chastening bearing witnes of the love of God in it Conscientia bona iniquicta Bernard though peace may seeme the sweeter and yet a conscience may be pure and troubled flight from sin pursuit of holines shall testifie Gods grace in every rod though the powers of hell may rack the soule to torture Psal 119.67.71 keeping word and learning Gods statutes is Davids evidence of the good of his affliction peace is not mention'd If righteousnesse appeare be comforted though peace be not come 2. Though peace be inseparably united unto righteousnesse and given of God together yet are they not alwayes coaetaneous in their existence upon the heart The sprouting out of both is reserved for the afterward of the affliction in the very text and indeed though sometimes they may rise together yet many times long after righteousnesse doth peace appeare in the soule It seemes to be so in that holy man of God who in the height of holy affections wanted the light of Gods countenance and therein peace yet thus he bespeaks himselfe Psal 42.5.11 Why art thou cast downe O my soule and why art thou disquieted within me hope thou in God for I shall yet praise him for the help of his countenance who is the health of my countenance and my God His face or presence is salvation and that the health and chearefulnesse of mine all my peace
will see none of them be missing not a haire of theirs must fall to the ground nor the least hurt betide them by their sufferings and againe hee tells them as accounting highly and preciously of them baser things are not kept by tale not stones but gold and things of price such are the haires on the heads of Gods children therefore he numbers them much more their teares their prayers their sighs their wandrings should not this make us to lift up 2. The activity of this sweet care As God is purely Act it self and therefore no passion or stop from others can take impression on him So is his care about his childrens chastenings active and alwayes stirring to do them good by them It is therefore noted that the seven eyes of the Lord run to and fro through the earth no rest nor stop with this providence day nor night from working good to his children out of these afflictions This is good 3. The humility or lowlinesse of this providence is sweet it stoopes to every the basest poorest miserablest condition that may befall Christs members it lookes to sores and issues and ulcers and boyles and stripes and wants and burthens of all sorts that may be upon Gods people if they be in the dungeon it is there or in the stocks there it is with them in fire or in water or in mire with Jeremiah thither stoopes this providence to rule all these distresses for good This is the care it self which strongly presseth the consequence wherefore c. 4. 4. Rule of Rod. To these the Rule of chastening comes in yet to make the inference the stronger and inforce afflicted spirits unto comfort it is wholly delivered according to the intimation in the context either in counsels of incouragement or comforting promises bearing up against faintings In summe the Covenant of grace takes in all wherein that excellent goodnesse and faithfulnesse of God revealed may well injoyn to lift up hanging hands and feeble knees 5. Reb. 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last particular in this chastening providence is the end of is which expresly is declared to be the profit good of Gods children holinesse righteousnesse peace the very good of grace and glory both here and hereafter to be injoyed of which with the former much hath been spoken before only here must it be noted Manus inquit remissas habetis genua vestra ideo labescunt quia non agnoseâ—t 〈◊〉 quae vera sit in rebus adversis consolatio Calv. n text as giving in it's strength with the rest to perswade Gods chastened unto cheerfulnesse wherefore even for this end also as for the rest lift up the hands that hang downe c. SECT III. The force of the precedent providence and duty thence concerning the chastised TO the second Quere what force this chastening providence hath upon the following duty of incouragement in Gods afflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very terme of illation can conclude no lesse but that there is a vertue in that drawing out of this duty by these premises otherwise weakly must it be pressed wherefore lift up c. Now we know the Spirit of God argues not weakly but upon forcible grounds In short then I shall reply there is a double force one of nature and influence another of reason and consequence which hence issue out to inforce the chastened to comfort and reviving 1. There is a power of the severall concurrents of this chastening providence to give out naturally vertue for refreshing and raising up the heart As the sunne gives influence to the matter it animates and therefore it must live because it partakes of that quickening power So no lesse nay much more this highest providence must necessitate the creature to expresse the influence of it and give out it's effect in return of duty unto which it doth incline Now in this speciall consideration of providence about the Rod both the cause ordering it and effect upon the soule produced by chastening must needs incline it to receive incouragement In the Cause we have the Father primarily putting out in this Rod his power and his love the Son next to him Mediator-like sweetening the Rod with all the gracioâ—s fruits of his merit and intercession before he will suffer it to be laid on or to smart upon the flesh the Spirit proceeding from both these whose name is therfore eminently the Comforter manageth the Rod brings all the sweetnesse of Christ with it to his members and effectually so applyeth the over-powering grace that it must needs keep up the soule from fainting and incline it to sweet and heavenly refreshing in the very fires The promise the rule of this providence carryeth no lesse the arme of God to help and his counsels too are all inabling words in this matter Strengthen the weak hands and confirme the feeble knees say to them that are of a fearfull heart Be strong Feare not Isa 35 3â—4 No sooner spoken thus from God by his Spirit but it is created and so set in the station of comfort unto which God calleth the poore soule In the Effect also of this providence which is all the soules profit the hearts good and that evidently effected upon the man eminently is this force seen for good and nothing but good of which this is the best here intended can cheer a soule and that must and will do it if it be not mistaken Let me therefore in short thus argue and conclude with our Apostle Your eyes are opened and light presented therefore you must see or your eares boared and voyce sent out therefore yee must heare or the the Sunne is now in the vernall Aequinoctiall therefore the earth must spring all necessarily follow by influence imparted So here as strongly Gods chastening providence hath sweetly touched you therefore lift up the hands that hang down and feeble knees be cheerfull and revived yee must be so if the sweet vertue of that providence have an influence upon your spirits 2. To add to this If strength of reason have force upon a man to perswade him to any thing the strongest reason is here from sweetnesse of chastening to draw the afflicted to the duty of reviving Take a little draught of reasoning the Fathers love is in the Rod therefore should we be comforted not dejected The Mediator sweetens it therefore should not we faint but be refreshed the Spirit measures it and sanctifies it therefore should we be glad under it the Promise is the rule of dispensation and the effect our true and eternall good therefore should we be incouraged and live cheerfully above the smart If we be men here is reason the strongest reason of God to draw us to revivings when we begin to faint if from ability to duty and from free and glorious mercy to duty be a strong way of reasoning then this must prevaile God chastens therefore should we be cheerfull and
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 〈◊〉