Tag Archive | Chastisement

Satan’s Devices: #8-By Playing Up Outward Mercies And Downplaying Outward Miseries

Pyrite foolsgold

Precious Remedies Against Satan’s Devices

By Thomas Brooks, (1608 – 1680)


[12 devices and their remedies]

DEVICE 8. By representing to the soul the outward mercies that vain men enjoy, and the outward miseries that they are freed from, while they have walked in the ways of sin.

Says Satan, Do you see, O soul, the many blessings that such and such enjoy, who walk in those very ways that your soul startles to think of, and the many crosses that they are delivered from, even such as makes other men, who say they dare not walk in such ways, to spend their days in sighing, weeping, groaning, and mourning? and therefore, says Satan, if ever you would be freed from the dark night of adversity, and enjoy the sunshine of prosperity—you must walk in their ways.

By this stratagem the devil took those in Jer. 44:16-18, “We will not listen to your messages from the Lord! We will do whatever we want. We will burn incense to the Queen of Heaven and sacrifice to her just as much as we like—just as we and our ancestors did before us, and as our kings and princes have always done in the towns of Judah and in the streets of Jerusalem. For in those days we had plenty to eat, and we were well off and had no troubles! But ever since we quit burning incense to the Queen of Heaven and stopped worshiping her, we have been in great trouble and have suffered the effects of war and famine.” This is just the language of a world of ignorant, profane, and superstitious souls, who would have returned to bondage, yes, to that bondage that was worse than that the Israelites groaned under.

Remedy (1). The first remedy is, solemnly to consider, That no man knows how the heart of God stands towards a person, by his outward blessings to that person. His hand of mercy may be towards a man, when his heart may be against that man, as you may see in Saul and others; and the hand of God may be set against a man, when the heart of God is dearly set upon a man, as you may see in Job and Ephraim. The hand of God was severely set against them, and yet the heart and affections of God were strongly working towards them.

No man knows either the love or hatred of God—by his outward mercy or misery towards them; for all things come alike to all, to the righteous and to the unrighteous, to the good and to the bad, to the clean and to the unclean. The sun of prosperity shines as well upon brambles of the wilderness—as upon fruit-trees of the orchard; the snow and hail of adversity comes upon the best garden—as well as upon the stinking ash-heap or the wild waste. Ahab’s and Josiah’s ends concur in the very circumstances. Saul and Jonathan, though different in their natures, deserts, and deportments; yet in their deaths they were not divided. Health, wealth, honors, crosses, sicknesses, losses, are cast upon good men and bad men promiscuously. Moses dies in the wilderness—as well as those who murmured. Nabal is rich—as well as Abraham. Ahithophel wise—as well as Solomon. Doeg is honored by Saul—as well as Joseph was by Pharaoh. Usually the worst of men have most of these outward things. Usually the holiest of men have least of earth, though most of heaven.

Cicero judged the Jews’ religion to be nothing, because they were so often overcome, and impoverished, and afflicted; and the religion of Rome to be right, because the Romans prospered and became rulers of the world; and yet, though the Romans had God’s hand, yet the Jews had his heart, for they were dearly beloved, though severely afflicted.

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That there is nothing in the world that so provokes God to be wroth and angry, as men’s taking encouragement from God’s goodness and mercy—to do wickedly. This you may see by that deluge of wrath which fell upon the old world, and by God’s raining hell out of heaven upon Sodom and Gomorrah. This is clear in Jeremiah 44:20-28. The words are worthy of your best meditation. Oh that they were engraven in all your hearts, and constant in all your thoughts! Though they are too large for me to transcribe them, yet they are not too large for me to remember them. To argue from God’s mercy to sinful liberty—is the devil’s logic—and such logicians do ever walk as upon a mine of gunpowder ready to be blown up! No such soul can ever avert or avoid the wrath of God. This is wickedness at the height—for a man to be very bad, because God is very good. There is not a worse spirit than this in hell. Ah, Lord, does not wrath, yes, the greatest wrath, lie at this man’s door? Are not the strongest chains of darkness prepared for such a soul? To sin against mercy is bestial; no, it is worse. To render good for evil is divine, to render good for good is human, to render evil for evil is brutish; but to render evil for good is devilish; and from this evil deliver my soul, O God.

Such souls make God into a mere doll—one that will not do as he says; but they shall find God to be as severe in punishing as he is to others gracious in pardoning. Good turns aggravate unkindnesses, and our guilt is increased by our obligations.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That there is no greater misery in this life, than not to be in misery; no greater affliction, than not to be afflicted. Woe, woe to that soul that God will not spend a rod upon! This is the saddest stroke of all—when God refuses to strike at all! (Hos. 4:17), ‘Ephraim is joined to idols; let him alone.’ ‘Why should you be smitten any more? you will revolt more and more’ (Is. 1:5). When the physician gives up the patient, you say, ‘Ring out his knell—the man is dead.’ So when God gives over a soul to sin without control, you may truly say, ‘This soul is lost,’ you may ring out his knell, for he is twice dead, and plucked up by the roots.

Freedom from chastisement is the mother of carnal security, the poison of religion, the moth of holiness, and the introducer of wickedness. ‘Nothing,’ said one, ‘seems more unhappy to me, than he to whom no adversity has happened.’ Outward mercies often times prove a snare to our souls. ‘I will lay a stumbling block’ (Ezek. 3:20). Vatablus’s note there is, ‘I will prosper him in all things, and not by affliction restrain him from sin.’ Prosperity has been a stumbling-block, at which millions have stumbled and fallen, and broke the neck of their souls forever! “Religion brought forth riches, and the daughter soon devoured the mother,” said Augustine. So if we have enough food and clothing, let us be content. But people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows.” 1 Timothy 6:8-10

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider, That the lack of wicked men, under all their outward mercy and freedom from adversity, is far greater than all their outward enjoyments. They have many mercies, yet they lack more than they enjoy. The mercies which they enjoy are nothing to the mercies they lack. It is true, they have honors and riches, and pleasures and friends, and are mighty in power; their family is established, and their offspring are before their eyes. ‘Their houses are safe from fear, neither is the rod of God upon them.’ ‘They send forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ.’ ‘They spend their days in wealth, their eyes stand out with fatness, they have more than heart can wish: and they have no bands in their death—but their strength is firm; they are not in trouble as other men.’

Yet all this is nothing to what they lack. They lack a saving interest in God, Christ, the Spirit, the promises, the covenant of grace, and everlasting glory. They lack acceptance and reconciliation with God; they lack righteousness, justification, sanctification, adoption, and redemption. They lack the pardon of sin, and power against sin, and freedom from the dominion of sin. They lack that favor with God, which is better than life, and that joy which is unspeakable and full of glory, and that peace which passes understanding, and that grace, the least spark of which is more worth than heaven and earth. They lack a house that has foundations, whose builder and maker is God. They lack those riches that perish not, the glory that fades not, that kingdom that shakes not.

Wicked men are the most needy men in the world, yes, they lack those two things that should render their mercies sweet, that is, the blessing of God, and contentment with their condition! Without these things, their heaven is but hell on this side hell. (Psalm 49:11, 73:7; Job 21:12) When their hearts are lifted up and grown big upon the thoughts of their abundance, if conscience does but put in a word and say, It is true, here is this and that outward mercy—Oh—but where is a saving interest in Christ? Where is the favor of God? Where are the comforts of the Holy Spirit? Where are the evidences for heaven? This word from conscience makes the man’s countenance to change, his thoughts to be troubled, his heart to be amazed, and all his mercies on the right hand and left to be as dead and withered. Ah, were but the eyes of wicked men open to see their spiritual needs under their temporal abundance, they would cry out and say, as Absalom did, ‘What are all these to me so long as I cannot see the king’s face?’ (2 Sam. 14:23, 32). What is honor, and riches, and the favor of creatures—so long as I lack the favor of God, the pardon of my sins, a saving interest in Christ, and the hope of glory! O Lord, give me these, or I die! Give me these, or else I shall eternally die!

Neither Christ nor heaven can be hyperbolized. A crown of gold cannot cure the headache; a velvet slipper cannot ease the gout; honor or riches cannot quiet and still the conscience. The heart of man is a three-sided triangle, which the whole round circle of the world cannot fill, as mathematicians say—but all the corners will complain of emptiness, and hunger for something else.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That outward things are not as they seem and are esteemed. They have, indeed, a glorious outside—but if you view their insides, you will easily find that they fill the head full of cares, and the heart full of fears. What if the fire should consume one part of my estate, and the sea should be a grave to swallow up another part of my estate! What if my servants should be unfaithful abroad, and my children should be deceitful at home! Ah, the secret fretting, vexing, and gnawing that does daily, yes hourly, attend those men’s souls whose hands are full of worldly goods!

It was a good speech of an emperor: ‘You,’ said he, ‘gaze on my purple robe and golden crown—but did you know what cares are under it, you would not take it up from the ground to have it.’ It was a true saying of Augustine on the 26th Psalm: ‘Many are miserable by loving hurtful things—but they are more miserable by having them.’ It is not what men enjoy—but the principle from whence it comes, that makes men happy. Much of these outward things do usually cause great distraction, great vexation, and great condemnation at last, to the possessors of them. If God gives them in his wrath, and does not sanctify them in his love, they will at last be witnesses against a man, and millstones forever to sink a man in that day when God shall call men to an account, not for the use—but for the abuse of mercy.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider the end and the design of God in heaping up mercy upon the heads of the wicked, and in giving them rest and quiet from those sorrows and sufferings that others sigh under. David shows the end and design of God in this. “When I tried to understand all this, it was oppressive to me till I entered the sanctuary of God; then I understood their final destiny. Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed, completely swept away by terrors! As a dream when one awakes, so when you arise, O Lord, you will make them vanish from this life.” Psalm 73:16-20. So in Psalm 92:7, “Although the wicked flourish like weeds, and evildoers blossom with success, there is only eternal destruction ahead of them.” God’s setting them up, is but in order to his casting them down; his raising them high, is but in order to his bringing them low. Exod. 9:16: ‘And in very deed, for this cause have I raised you up, for to show in you my power, and that my name may be declared throughout all the earth.’ I have constituted and set you up as a target—that I may let fly at you, and follow you close with plague upon plague, until I have beaten the very breath out of your body, and got myself a name, by setting my feet upon the neck of all your pride, power, pomp, and glory.

Ah, souls, what man in his wits would be lifted up that he might be cast down; would be set higher than others, when it is but in order to his being brought down lower than others? There is not a wicked man in the world that is set up with Lucifer, as high as heaven—but shall with Lucifer be brought down as low as hell. Can you think seriously of this, O soul, and not say, O Lord, I humbly crave that you will let me be little in this world, that I may be great in another world; and low here, that I may be high forever hereafter. Let me be low, and feed low, and live low, so I may live with you forever; let me now be clothed with rags, so you will clothe me at last with your robes; let me now be set upon a ash-heap, so I may at last be advanced to sit with you upon your throne. Lord, make me rather gracious than great, inwardly holy than outwardly happy, and rather turn me into my first nothing, yes, make me worse than nothing, rather than set me up for a time, that you may bring me low forever. “Grant us, Lord, that we may so partake of temporal felicity, that we may not lose eternal happiness.” (Bernard).

Valens, the Roman emperor, fell from being an emperor to be a footstool to Sapor, king of Persia. Dionysius, king of Sicily, fell from his kingly glory to be a schoolmaster. The brave Queen Zenobia was brought to Rome in golden chains. Belisarius, a famous general, Henry the Fourth, Bajazet Pythias, great Pompey, and William the Conqueror, these, from being very high were brought very low; they all fell from great glory and majesty to great poverty and misery.

Remedy (7). The seventh remedy against this device of Satan is solemnly to consider, That God does often most plague and punish those whom others think he does most spare and love; that is, God does plague and punish them most with spiritual judgments—which are the greatest, the sorest, and the heaviest—whom he least punishes with temporal punishments. (Psalm 81:12, 78:26-31, 106:15) He gave them their requests—but sent leanness into their soul. It is a heavy plague to have a fat body and a lean soul; a house full of gold, and a heart full of sin. There are no men on earth so internally plagued as those who meet with least external plagues. Oh the blindness of mind, the hardness of heart, the searedness of conscience, that those souls are given up to, who, in the eye of the world, are reputed the most happy men, because they are not outwardly afflicted and plagued as other men.

Ah, souls, it were better that all the temporal plagues that ever befell the children of men since the fall of Adam should at once meet upon your souls, than that you should be given up to the least spiritual plague, to the least measure of spiritual blindness or spiritual hardness of heart. Nothing will better that man, nor move that man, who is given up to spiritual judgments. Let God smile or frown, stroke or strike, cut or kill—he minds it not, he regards it not; let life or death, heaven or hell, be set before him—it stirs him not; he is mad upon his sin, and God is fully set to do justice upon his soul. This man’s preservation is but a reservation unto a greater condemnation; this man can set no bounds to himself; he is become a brat of fathomless perdition; he has guilt in his bosom and vengeance at his back wherever he goes. Neither ministry nor misery, neither miracle nor mercy, can mollify his heart! And if this soul be not in hell, on this side hell—who is? It is better to have an ulcerated body—than a seared conscience. It is better to have no heart—than a hard heart. It is better to have no mind—than a blind mind.

Remedy (8). The eighth remedy against this device of Satan is, To dwell more upon that strict account that vain men must make for all that good that they do enjoy. “In that day men shall give an account of good things committed unto them, of good things neglected by them, of evil committed by them, and of evils allowed by them. Then shall a good conscience be more worth than all the world’s good.” (Bernard) Ah! did men dwell more upon that account that they must before long—give for all the mercies that they have enjoyed, and for all the favors that they have abused, and for all the sins they have committed—it would make their hearts to tremble and their lips to quiver, and rottenness to enter into their bones; it would cause their souls to cry out, and say, ‘Oh that our mercies had been fewer and lesser, that our account might have been easier, and our torment and misery, for our abuse of so great mercy, not greater than we are able to bear. Oh cursed be the day wherein the crown of honor was set upon our heads, and the treasures of this world were cast into our laps; oh cursed be the day wherein the sun of prosperity shined so strong upon us, and this flattering world smiled so much upon us, as to occasion us to forget God, to slight Jesus Christ, to neglect our souls, and to put far from us the day of our account!’

Philip the Third of Spain, whose life was free from gross evils, professed, that he ‘would rather lose his kingdom than offend God willingly.’ Yet being in the agony of death, and considering more thoroughly of his account he was to give to God, fear struck into him, and these words broke from him ‘Oh! would to God I had never reigned. Oh that those years that I have spent in my kingdom, I had lived a solitary life in the wilderness! Oh that I had lived a solitary life with God! How much more securely would I now have died! How much more confidently would I have gone to the throne of God! What does all my glory profit me—but that I have so much the more torment in my death?’

God keeps an exact account of every penny that is laid out upon him and his, and that is laid out against him and his; and this in the day of account men shall know and feel, though now they wink and will not understand. The sleeping of vengeance causes the overflowing of sin, and the overflowing of sin causes the awakening of vengeance. Abused mercy will certainly turn into fury. God’s forbearance of sin, is not the overlooking of sin. The day is at hand when he will pay wicked men for the abuse of old and new mercies. If he seems to be slow, yet he is sure. He has leaden heels—but iron hands. The farther he stretches his bow, or draws his arrow, the deeper he will wound in the day of vengeance. Men’s actions are all in print in heaven, and God will, in the day of account, read them aloud in the ears of all the world, that they may all say Amen to that righteous sentence that he shall pass upon all despisers and abusers of mercy.

Jerome still thought that voice was in his ears. ‘Arise you dead, and come to judgment.’ As often as I think on that day, how does my whole body quake, and my heart within me tremble.

Source: http://gracegems.org/Brooks/precious_remedies_against_satan5.htm


Divine Chastening

Divine Chastening

James Smith, 1859

“You shall also consider in your heart, that, as a man chastens his son—so the Lord your God chastens you.” Deuteronomy 8:5


The pilgrim's progress from this world to that which is to come (1905) (14764699801)Punishment flows from justice—chastening flows from love. The former is inflicted by the judge, the latter is administered by the parent. Believers in Jesus are often chastened—but they are never punished; because they are not under the law—but under grace. Being united to Jesus, being justified by faith, to them there is no condemnation; for God no longer treats them as criminals—but deals with them as sons. From His infinite wisdom, from His tender love, and from His inviolable faithfulness, all their corrections flow. He rests in His love to them, and His love regulates all His dealings with them.

The words of Moses to Israel are sweet words, and they are equally applicable to us, “Consider in yours heart, that, as a man chastens his son—so the Lord your God chastens you.” God is the Father, you are the child, and but a child; therefore, to form your character, to correct your errors, and to show His love—He corrects you.

For WHAT does the Lord correct you?

God corrects you for your willfulness. He wishes you to let Him rule you, arrange your affairs for you, and make all His goodness pass before you. But you want your own way, to indulge your own fancies, and to gratify your own passions and lusts. You will not submit. You will not leave yourself and your affairs in His hands, and cast all your burdens, and all your cares on Him. This folly calls for strokes, and our Heavenly Father never spares the rod, to the spoiling of the child.

God corrects you for your negligence. How many privileges you slight, and how many duties you neglect. While you attend to the trifling things—you neglect the important matters. While you give the heart to the temporal—you pay little attention to the spiritual and eternal. You neglect the end of your election, the design of God in your salvation, even the glorifying of His great name. Your high calling is—to honor Jesus, to do His will, to magnify His grace, to spread abroad His glorious truth. You neglect your own heart, which should be kept with all diligence. You neglect your closet, where God waits to meet you and bless you. You neglect your Bible, in which God speaks to you. You neglect, at times, the Lord’s ordinances, through which He communicates strength, comfort, and grace to you. For these things your Father corrects you—nor will His soul spare for your crying!

God corrects you for your inattention. You are inattentive to your books! He bids you read His wonders in His works of nature, His operations in the dispensations of His providence, and the clear revelation of His will, in the Holy Bible. The book of conscience should be daily attended to and balanced, and the book of remembrance should be looked over and improved. How inattentive we are to the monitions, promptings, and whispers of the Holy Spirit, and to the voice of God speaking by His servants and His Son.

For this inattention, in order to make us scholars, and to teach us to profit—He corrects us; not for His pleasure—but to make us partakers of His holiness.

For your rebellions. “You have been,” said Moses, “a rebellious people, since the day I knew you;” and this testimony is as true of us, as of them. We have rebelled and vexed His Holy Spirit. We have manifested our rebellion by hard thoughts, perverse words, and ungodly acts. We have obstinately refused, at times, to bow to His authority, to do His will, or walk in His ways. We have tried to slip the yoke from our shoulders, our hearts have been wayward, and our tongues have muttered perverseness. We have wanted licentiousness, instead of liberty— lawlessness, instead of freedom, and our own way in preference to God’s. This folly is bound up in the heart of the child—but the rod of correction shall drive it far from him!

God corrects you for your worldliness.

Duty said, “Be not conformed to this world.”

Privilege said, “Set your affections on things above, and not on things on the earth.”

Profession said, “I am a stranger, and a pilgrim on the earth, as all my fathers were.”

But conduct said, “The world is good, I admire it, I must be like it, I will enjoy it.”

Thus God’s Word was rejected, God’s honor was disregarded, and the Savior was wounded in the house of His friends. Judgments are prepared for such scorners, and stripes for the back of such fools. For God has said, “I will visit their transgressions with the rod, and their iniquities with stripes.”

Then, “love not the world, nor the things that are in the world, for if any man loves the world—the love of the Father is not in Him.” Seek not the smile, the favor, or the friendship of the world; for if any man will be the friend of the world—he is the enemy of God.

In one word, for your sins. Nothing grieves God—but our sins. Nothing brings down the rod of God upon us—but our sins; for He does not afflict willingly, nor grieve the children of men. Either to correct for sin, or to prevent our falling into sin—God uses His rod. Our secrets sins, which only God knows, those heart sins; or our open sins, which others witness, and from which others suffer—causes God to chasten us.

Did He not love us—He would allow us to go on in sin. If we were not His children—He would let us go on, and so be punished at the final judgment. But, because He has loved us with an everlasting love, because we are His dear children, therefore as a man chastens His son, so the Lord our God, chastens us!

HOW does the Lord chasten us?

Sometimes by frowning upon the soul, which produces darkness, perplexity, and distress. Then we cannot read our evidences, we cannot claim or appropriate the promises, we cannot enjoy the public ordinances, we have no access with confidence to God in private. Then our graces wither, our comforts die, and our hopes decline. There is no peace of conscience, no joy in God, no rejoicing in salvation. We cannot see our way, trace out the work of God in our souls, or anticipate the coming of Jesus with any pleasure. We feel shut up, straitened, and filled with confusion, Then there is no life in prayer, no zeal for God—but the mind dwells on gloomy, sad, and depressing subjects.

Sometimes by refusing to answer prayer; then the duty becomes wearisome, the heart hardens, and we draw rash and wrong conclusions, “When I cry and shout—He shuts out my prayer!”

Now—but for conscience, or the fear of the Lord, which is deeply imbedded in the soul, prayer would be quite given up, and the form of religion thrown off. But, as we dare not do this, we go to duty as the criminal to the correction of the stocks, or the idle schoolboy to his difficult task. The heart has little sympathy with the lip—but is cold, hard, and gloomy. Now, we write bitter things against ourselves, listen to the suggestions of Satan, and full of self-love, grieve over our hard lot.

Sometimes by leaving us to ourselves in ordinances. Then they become tedious, unsavory, and unprofitable. We attend them—but not meeting with God in them—we soon weary of them, and perhaps begin to neglect them. Ordinances without God, are like: wells without water, tables without food, and bodies without life. If we come to them hungry, we go away dissatisfied; or if we come expecting comfort, we depart disappointed. Ordinances without God, can never satisfy a living soul.

Sometimes by the dispensations of Providence. Then we have losses, crosses, and afflictions. Everything seems to go wrong with us. Everybody appears to succeed better than we do. Sickness, perhaps, seizes on the body, and we have strong pains, or great weakness, or nervous depression. Or trade declines, business falls off, bad debts are made, unexpected demands are made upon us, or the fluctuations of the markets try us. By various means, and in various ways, the Lord chastens His children; for, when He intends to correct, He is never at a loss for a rod; and the rod He selects, always appears to pain us most; for when God strikes—He intends that we should feel.

The Lord Himself chastens His children. He never allows His children to be flogged by others, nor keeps a drill-sergeant to do it. He Himself chastens every son. He selects the instrument. He does not take up a rod that may ‘by chance’ lay before Him–just because it comes first to hand. No, no! He goes to the forest—and chooses the most suitable rod to correct us! Proud man always imagines that God has chosen the wrong rod, or strikes on the wrong place, or corrects at the wrong time. But depend upon it—it is all right. If He strikes the body, or seizes the property, or removes the relative, or alienates the friend, or afflicts the soul—it is in infinite wisdom, and perfect love.

He numbers His strokes. Not one too many, nor one too few—but just the right number is appointed. LESS would not humble the proud heart, bend the stubborn will, or turn back the wandering feet. MORE would unduly depress, give Satan an occasion against us, or harden our hearts from His fear. Believer, you shall never have one more stroke than your Heavenly Father has appointed; nor will He appoint one more than is necessary.

He marks the effects of the rod. He watches to see the effect produced by every stroke. If we fall at His feet, humble ourselves before Him, confess our sins, and appeal to His mercy—we take hold of His strength, and the chastisement soon ceases. When the tear of penitence is seen in our eye—the rod soon drops from His hand. Or, if the discipline is continued, such comfort, peace, and meekness, flow into the soul, that we call it sweet affliction, and bless His dear name for it.

Nor can we then pray for the removal of the rod—but only for its deeper sanctification. We creep close to His feet, look up in His paternal face, catch His loving eye, and almost swoon with pleasure, humility, and love.

He makes the rod beneficial to us. He corrects us, not for His pleasure—but for our profit, that we may be partakers of His holiness. He uses the rod to convince us of our folly, to keep us sensible of His authority, to make us smart for our inconsistencies, to bring us to repentance, and to make us cautious, tender, and humble. Whatever end He fixes upon—is beneficial; and whatever end He fixes upon—He will bring to pass. So that we may well say, even when smarting under the rod, “we know that all things work together for good, to those who love God; to those who are the called, according to His purpose.”

WHY does the Lord chasten His children?

Because He is our Father. He has adopted us, and placed us among His children. He has begotten us again to a living hope, by the resurrection of Jesus Christ from the dead. He has provided all things necessary for us on earth—and laid up an inheritance for us in heaven. He has given us His promises to trust, and His precepts to obey. When therefore we forget our obligations to His grace, disbelieve His precious promises, or neglect to walk by His holy precepts—we grieve His loving heart, and, Father-like, He comes forth to correct us. “He chastens every son,” just because every son needs chastening, and because His paternal heart yearns over every son.

But He has no pleasure in correcting us, He does not use the rod, as an act of divine sovereignty, for He has assured us, that “He does not afflict willingly or grieve the children of men.” We have had fathers of our flesh who corrected us for their pleasure; but our heavenly Father only corrects us for our profit, that we may be partakers of His holiness.

He loves us too well, to give us any unnecessary pain; and He is too wise to allow our follies to go uncorrected.

Correction is intended also to exercise our graces. We are required to believe that our heavenly Father loves us just as much when He frowns—as when He smiles. That His promises remain true, and are not affected by the dispensations of His providence. We are also meekly to submit to the discipline, saying, with one of old, “It is the Lord, let Him do what seems Him good unto Him.” Or, “The Lord gave, and the Lord has taken away—blessed be the name of the Lord.”

The rod is intended also to awaken sorrow for sin, so that while we believe in the immutability of His love, meekly bow to His painful dispensations, we must weep and mourn over our sins, which have called forth the painful strokes. Nor only so, we are to turn to Him who smites us, confessing our faults, deploring our follies, craving his forgiveness, and seeking grace—that we may live soberly, righteously, and godly in the present world.

Sanctified correction always embitters sin, brings us nearer to God, softens our spirits, humbles our hearts, produces penitence, and leads us to admire the wisdom and love of God. Chastisement is designed to improve our characters. These, at best, are very imperfect; in order therefore to make us more watchful, prayerful, diligent, and devout—our heavenly Father uses the rod. And, if at any time we are left long without it, we become lukewarm, careless, indifferent, conformed to the world, and carnally minded. Prayer is neglected, or becomes formal, we are off our guard, and Satan takes advantage of us, and many of our most valuable privileges are slighted.

Then comes some trial, for as Solomon says, “The rod and reproof give wisdom;” and when soundly chastened, we walk softly before the Lord, endeavor to keep a conscience void of offence toward God, and toward man; we fear to tamper with temptation, and afresh fix the eye on the glorious coming of the Master, and prepare ourselves for that encouraging event.

Once more, chastisement is to wean us from earth, and lead us to fix our affections on things above, where Christ sits at the right hand of God. The trials of time, if sanctified, endear to us the rest, peace, holiness, and happiness of eternity. A sick bed—often gives us vivid views of the vanity of earth, and the solid glories of heaven.

A stripping providence—renders Jesus and a place in His Father’s house most precious!

The wickedness of man in robbing, or cheating, or deceiving us—makes us sigh for that place where the wicked cease from troubling, and God’s weary children enjoy perfect rest.

If earth was more pleasant—heaven would be less desirable. If all was agreeable in the wilderness; we should want to build our home and have our portion, on this side of the Jordan. But the thorns and briers, the fiery flying serpents, and scorpions, the Amalekites, and other sources of annoyance and discomfort, direct our thoughts, our hopes, and affections across the flood—and we begin to desire to depart and be with Christ, which is far better.

Oh the privilege, while in a world like this, and suffering as many of the Lord’s people do, to know that we have a home in the better country, a place in the many mansions, and a portion in the glory that shines in Immanuel’s land!

Blessed, forever blessed, be the Lord, who chastens us for our profit, who corrects us in infinite love, and who, using the rod, deals with us as with sons! No doubt—but we shall, when we get home, and see the need-be there was for every trial, every trouble, and every difficulty—praise and bless His great and glorious name for every stroke of His rod! There is not one in heaven—who wishes that he had been led in a smoother path, or by an easier road. Nor will there be, when we are there; for all will see, and rejoice in the fact, that “He led us forth by the right way—to a city where we could settle.”

Gracious, gracious God, teach us to bear the rod, approve the discipline, and acquiesce in Your corrections! May we never wish You to change the rod, or to smite us in some other part—but rather, give us grace, that seeing, that “whom the Lord loves-He chastens, and scourges every son whom He receives;” we may lie down to be scourged, be still while we are corrected, and bless the hand that smites us!

Reader, are you suffering under the rod of God? Remember it is an evidence of sonship, and a proof of divine love. Your heavenly Father will chasten you—but He will not disinherit you. He will correct you—but He will not destroy you. He will chasten you as His son now, and He will make you full of joy with in His presence by and by. Receive His correction with meekness, bow before Him in humility, confess your sins with sorrow, seek the sanctiflcation of your troubles—and so return unto the Lord, from whom you have so deeply revolted.

Lost sinner—God does not chasten you. Perhaps your health is good, your circumstances easy, your trade prosperous, and your soul at ease—you imagine all is well. But in truth—all is very bad. For without faith in Jesus, without repentance towards God—you are in the gall of bitterness, and in the bonds of iniquity. Like the dumb ox, fattening in the good pasture, or silly sheep feeding in the fold—you are preparing for the day of visitation, and the righteous judgment of God. Faith in Jesus is the great thing you need, for we are the children of God—only by faith in Christ Jesus.

Source: http://gracegems.org/C/Divine%20Chastening.htm

The Same Might Have Been Your Lot

Thomas Boston, Works, 6:380:

János Thorma (1870-1937) Suffering People (1892)Adore the mercy of God to you, and wonder at his sparing you, when ye see others smart under the hand of God, which ye do not feel. Acknowledge, that whatever others meet with, the same might have been your lot, if the Lord had dealt with you as ye deserve; as the church did, Lam. 3.22, “It is of the Lord’s mercies that we are not consumed, because his compassions fail not.”

Source: http://www.puritanboard.com/f25/adore-mercy-god-you-85154/, Comment #1

Peace and Comfort in the End is Well Worth Waiting On

Edward Penny - The Virtuous Comforted by Sympathy - Google Art ProjectThomas Boston, Works, 6:347:

Be not hasty, but resolve to wait in expectation, setting no time to the Lord’s comforting you; Isa. 28:16, “He that believeth shall not make haste.” Micah. 7:9, “I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.” If all thy life long should pass uncomforted, peace and comfort in the end is well worth waiting on.

Source: http://www.puritanboard.com/f25/peace-comfort-worth-waiting-85112/, Comment #1

Patience, Meekness, Resignation, and Holy Cheerfulness

Job and his friends

Thomas Boston, Works, 5:607:

Learn to bear troubles in the world with a Christian patience, meekness, resignation, and holy cheerfulness. This doth exceedingly tend to the honour of God; as you see exemplified in the worthies mentioned, Heb. 11. There is a despising of the chastening of the Lord, wherein the proud and foolish scorn to be lowered by the rebukes of Providence, wherein the atheism of the heart and contempt of God appears. There is a fainting under the rebukes of Providence, wherein unbelief appears. Both are dishonourable to God, and to be guarded against, Heb. 12:5. The middle course is to God’s honour.

Source: http://www.puritanboard.com/f25/bear-troubles-honour-god-84574/, Comment #1

In Mercy and In Measure

Naughty boy

It is in mercy and in measure that God chastiseth His children.

~ John Trapp

Source: http://www.puritanboard.com/f29/chastisement-3941/, Comment #3 (Thank You, Virginia Huguenot)

Do Your Crosses Expose Your Sins?

Paul-Charles Chocarne-Moreau Opportunity makes the thief 1896Especially look to those sins to which your crosses have some reference and respect. Are you crossed in your goods? Think if you did not over-love them and get them unjustly, or if in your children, see if you did not over-love them and cocker them, and so in all things of like kind. In what God smites you, see if you have not in that sinned against Him, and so frame to lament your sins and to seek help against them.

~ William Whately

Source: http://www.puritanboard.com/f29/chastisement-3941/, Comment #3 (Thank You, Virginia Huguenot!)