An exposition with practical observations continued upon the thirty second, the thirty third, and…An exposition with practicall observations continued upon the thirty second, the thirty third, and…

Secondly, The word often signifies to correct, which is also to instruct; correction is for instruction. Chastening is the most real reproving. And so we render it, He is chastened. Man is instructed not only by speech and counsel, but by stripes and corrections. Thus David prayed (Psal: 6.1.) O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure. The first word which we render rebuke, is that in the text; As if he had said, Lord do not rebuke me by angry afflictions, let me not find thee ⟨p. 335⟩greatly displeased, and my self sorely chastened at once. He deprecates the same again, and how grievous the effects of such dispensations are, he showeth (Psal: 38.1.) Rebuke me not in thy wrath. (Psal: 39.11.) When thou with rebukes dost correct man for iniquity; (He means it not only of word-rebukes, but of hand-rebukes also, when thou with such doubled rebukes dost chasten man for iniquity) What then? The effects of it follow, even the staining of the glory of all flesh; Thou makest his beauty to consume away like a moth. And so some interpret that (Psal: 105.15.) He reproved Kings for their sakes? (speaking of his own people) the Lord did not only speak to those Kings, but made them feel his hand, for his peoples sake. Abimelech felt his hand for Abraham's sake. And so did Pharaoh that hard-hearted King in a whole decade of plagues for Israels sake, whom he had oppressed and would not let go. We render the word in this second sense, for a rebuke by blows or by correction, which yet hath a language in it, and speaks with a loud voice to man. He is chastened with pain upon his bed.

Secondly, The word often signifies to correct, which is also to instruct; correction is for instruction. Chastning is the most reall reproving. And so we render it, He is chastened. Man is instructed not only by speech and counsell, but by stripes and corrections. Thus David prayed (Psal: 6.1.) O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure. The first word which we render rebuke, is that in the text; As if he had sayd, Lord doe not rebuke me by angry afflictions, let me not find thee ⟨p. 335⟩greatly displeased, and my selfe sorely chastned at once. He deprecates the same againe, and how grievous the effects of such dispensations are, he sheweth (Psal: 38.1.) Rebuke me not in thy wrath. (Psal: 39.11.) When thou with rebukes dost correct man for iniquity; (He means it not only of word-rebukes, but of hand-rebukes also, when thou with such doubled rebukes dost chasten man for iniquity) What then? The effects of it follow, even the staining of the glory of all flesh; Thou makest his beauty to consume away like a moth. And so some interpret that (Psal: 105.15.) He reproved Kings for their sakes? (speaking of his owne people) the Lord did not only speak to those Kings, but made them feel his hand, for his peoples sake. Abimelech felt his hand for Abrahams sake. And so did Pharoah that hard-hearted King in a whole decade of plagues for Israels sake, whom he had oppressed and would not let goe. We render the word in this second sense, for a rebuke by blowes or by correction, which yet hath a language in it, and speaks with a loud voyce to man. He is chastened with paine upon his bed.