The Action which is The Giving of this Cup The Cup which my Father hath given me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it was Doct. it was God the Father which gave this Cup to his Son Christ God the Father gave this Cup to his Sonne gave his Son to dye Mark it Here is the chief and principal Doctrine that this former part of the Text affords us God the Father gave this Cup to his Son Christ Which in effect and for substance speaketh one and the same thing with that of the Apostle Rom. 8.32 God spared not his own Son but delivered him up for us all So was it in the Type Abraham offered up his Son By Faith Abraham when he was tryed offered up Isaac and he that received the Promises offered up his only begotten Son so the Apostle to the Hebrewes hath it Heb. 11.17 And St. James the like Was not Abraham our Father justified by works when be had offered up Isaac his Son upon the Altar Jam. 2.21 This did he intentionally in affection and resolution binding his Son and laying him upon the Altar stretching forth his hand with the sacrificing Knife to slay him as the story sets it forth Gen. 22.9 10. Which in Gods acceptation was all one as if he had done what he purposed and intended to doe And so was it in the truth of that Type God the Father offers up his Son his only begotten Son Jesus Christ offers him up upon the Altar of the Crosse Where as the Prophet Isai describeth his Passion Isa 53.10 It pleased the Lord to bruise him he hath put him to grief when thou shalt make his soul an offering for sin c. Thus did God the Father give this bitter Cup to his Son giving him to suffer and die that painfull shamefull accursed death of the Crosse Obj. Obj. But was this the Fathers act How is Christ said to give himself here to remove a stone which lyeth in my way to meet with an obvious Objection Did God the Father give this Cup to his Son give him to the death how then is Christ said to give and offer up himself So we finde it frequently elsewhere expressed He gave himself for us that he might redeem us Tit. 2.14 Who gave himself for our sins that he might redeem us from this present evil world Gal. 1.4 Who through the eternal Spirit offered up himself Heb. 7.27 He poured out his soul unto death Isa 53.12 So runs the phrase of Scripture ordinarily speaking of the Death and Passion of Christ as his own voluntary act I lay down my life for my Sheep Joh. 10.15 Therefore doth my Father love me because I lay down my life vers 17. And again as it followeth No man taketh it from me but I lay it down of my self I have power to lay it down c. vers 18. How then is this here attributed to the Father that he should give this Cup to him A. Answ 1 To this the Answer is obvious 1. Christ as God co-working with his Father If we look at Christ as God the Son of God here that trite but true Maxim will be of use Opera Trinitatis ad extra sunt indivisa All the external works and actions of the Trinity such acts as they do out of themselves for or upon the Creature they are common to all the three Persons so as they may be indifferently referred and attributed to all or any of them Such was the work of Creation the joynt work of all the three Persons Father Son and Holy Ghost and so attributed sometimes to one sometimes to another And such was this work of â—edâ—mption however undertaken by one yet it was designed by all the three Persons being done by the mutual consent and agreement of all Father Son and Holy Ghost all concurring in the design though not in the execution of it What Christ as Mediator suffered he did it by the joynt consent of all the three Persons And therefore is it sometimes attributed to one sometimes to another Sometimes to the Father and sometimes to the Son who as they are one God so they have one will and one work The Son can do nothing of himself saith our Saviour but what he seeth the Father doe For what things soever the Father doth these also doth the Son likewise Joh. 5.19 Thus did Christ the Son not only imitate his Father doing works like unto his but Cooperate with him doing the same works And hence is it that the same Action is attributed sometimes to the one and sometimes to the other Thus we here finde the giving of Christ to the Death which yet was his own act attributed by him to God his Father he being the first worker in respect of Order and manner of working The Gup which my Father hath given me But secondly look upon Christ as Man A. 2 or rather as Mediator as God and Man As Mediator subservient to him so we shall finde him subservient to his Father readily doing his will Lo I come to do thy will O God Heb. 10.7 9. And as doing so suffering it Which he did in obedience unto him He humbled himself and became obedient to the death Phil. 2.8 And thus as his Father gave the Cup so he drank it so giving himself to the Death Even as it is not without ground conceived concerning the Type forementioned Abrahams offering of his Son Isaac This was Abrahams act and yet so as his Son concurred in it and that more then as a meer Patient being obedient to his Father at his command carrying of the Wood yielding himself to be bound and layd upon the Altar all which he did willingly So was it with our blessed Saviour Being acquainted with his Fathers will he yields himself to be bound which he was first in the Garden as we have it in the verse after the Text. and then by Caiaphas as we finde it Mar. 15.1 bears his Crosse submits unto the Death Thus the Father gave his Son and yet the Son gave himself But not to insist upon this Q. Explic. What God the Father did in and about the passion of his Son The way being thus cleared now come we by way of Explication to make enquiry what God the Father did in and about the Passion of his Son that he is here said to give the Cup to him The resolving of this Question will clear up this great and usetull truth A. This concurrence consisting in divers particulars The Action and concurrence of God the Father in and about the Death and Passion of his Son it consisteth in divers particulars Take we notice of five or six of them 1. He was privy to it he foresaw it he foreknew it He foresaw it This he did from Eternity So he doth all his Works Known unto God are all his works from the beginning of the World Act. 15.18 Whatsoever God bringeth to passe in time it is
the Actions doth it not extend also to the evil of the action to the sin it self A. To this I have in part returned Answer already Take it again briefly It doth However God be not the Author of the sin that is acted yet his Providence is exercised about it And that as I said 1. In permitting it to be done Which he doth not simply for it self In permitting it but in order to those just and righteous ends which he propoundeth to himself 2. And secondly in Ordering it Gods permission is not a bare Negative permission In ordering it a not hindering of the evill which is done but an Operative an Effectual permission so Melancton Dicitur autem permissio efficax non quod Deus peccatum efficiat sed Ordinem illius Alsted ubi suprà and Beza and some other of our Divines call it Efficax permissio not that God effecteth the evil of sin but ordereth it Thus did his Providence extend to this sin of the Jewes in crucifying of Christ which he so permitted as that he ordered it making it subservient to his own designs in effecting that great and good work by him intended the redemption and salvation of his Elect people And thus have I endeavoured to clear up unto you this important truth Which if I have not done so clearly as you could have wished let it be imputed to the depth of the matter and not to any affectation of obscurity in my handling of it To close it up with a word of Application Applic. Three Attributes of God shining in this Glasse Did God the Father thus give this Cup to his Son here behold and admire Wonderfull wisdome Exemplary Justice Vnparallel'd Love all clearly shining in this Glasse manifested and declared in this one Act. 1. Wonderfull wisdome Such is the wisdome of God which he hath manifested Won derfull wisdcome as in the work of Creation so of Redemption in finding out a way and means of restauration and salvation for lost Mankinde Which is effected in a wonderfull way such a way as all the wisdome of Men and Angels could never have thought of viz. by giving this bitter this deadly Cup unto his Son which being drunk by him might be a Cup of salvation to all that believe on him Were it so that a Physician could finde out such a medicinable Cup as would cure all Diseases who but would therein admire his skill Of such vertue is this Cup which God the Father gave unto his Son a true Catholicon sufficient for the cure of all soul-diseases in them who shall apply it to themselves through faith Herein admire we the wisdome of God in finding it out in finding out such a means whereby satisfaction being made to his Justice there might be way made for the full exercise of his grace and mercy towards forlorn sinners Never was the wisdome of God more wonderfully manifested in any act then in this Thence is it that the Apostle speaking of Christ and Christ crucisyed he calleth him the wisdome of God 1 Cor 1.24 We preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse but unto them which are called Christ the Power of God and the wisdome of God A crucifyed Christ was and is to the Jewes a scandall a stumbling-block They having dreamed of a Temporall Messiah that should be outwardly pompous and glorious armed with power for their deliverance they could not indure to think of a crucified Saviour He who could not save himself was no Saviour for them He saved others himself he cannot save say some of them in a scoffing and deriding way when they saw him hanging upon the Crosse Math. 27.42 And in like manner he was to the Greeks foolishnesse who could not by all their supposed wisdome see any Reason why salvation should be expected in such a way from such a Saviour But to them that are called called out of darkness into light indued with a right understanding of this sacred mystery to them is Christ the Power of God and Wisdome of God so called in as much as the Power and Wisdome of God were wonderfully manifested in him and by him and that as in his Life so in his Death His Power in conquering his and his Churches Enemies Sin and Satan His wisdome in this way and by this means executing his most wise Counsell and Decree touching the Redemption and Salvation of his Elect people Here was wisdome We speak the wisdome of God in a mystery saith the same Apostle speaking of the Doctrine of the Gospell 1 Cor. 2.7 And hereof give we unto God the glory admiring and adoring it saying with that Apostle what he doth upon another account Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the wisdome and knowledge of God 2. Aud thus beholding his Wisdome do we the like by his Justice Exemplary Justice which was also in this act wonderfully declared and manifested in God the Fathers thus giving this Cup to his Son His Son having undertaken for his Elect to make satisfaction for their sins he being thus become their Surety God his Father spareth not him but delivereth him unto the death So just so impartial is God in the punishing of sin not sparing it wherever he meeteth with it but requiring satisfaction to his Justice which because men of themselves are not able to make therefore he required it of this their Suretie 3. in the third place behold we here unparallelled Love Unparallelled Love Herein is love saith St. John that God sent his Son to be a Propitiation for our sins 1 Joh. 4.10 Herein is love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that love God hath in many other passages manifested his love to his Elect people but in none like unto this his sending his Son into the world for their sakes and that not only to teach and instruct them by his Doctrine and Example but to be a Propitiation for their sins to redeem them by his blood to die for them Here was unparallelled Love as in God the Son in thus giving himself so in God the Father in thus giving his Son Herein did Abraham expresse his love to God in offering up his Son to him And herein did God the Father expresse his love to us in offering up his Son for us Give we unto him the glory of this grace Glory be to the Father and to the Son and to the Holy Ghost saith the Church in that ancient Hymne giving us to take notice that there is a peculiar glory which is due unto each of the Persons in the blessed Trinity And so there is from this work of Redemption Besides the glory which is due unto the whole Trinity whose joynt design this was there is as I may call it a Personal glory due unto each Person Glory to the Father for giving his Son Glory to the Son for giving himself and Glory to the Holy Ghost for
people in all their sufferings supporting them under them as well as delivering them out of them How then is it that Christians in their sufferings look so much at themselves their own strength as if this were a condition on their part No God hath ingaged himself for it and he will make it good Only see that we be willing to suffer As for strength in suffering leave that to that God who will so order the affliction that we shall be through his strength able to bear it And therefore trouble not our selves in this case Christians not to trouble themselves with needlesse fears as too many doe with distrustfull and distractfull thoughts and fears about what may befall and happen unto us Strange it is how Christians do sometimes disquiet their own hearts by anticipating of their sufferings forecasting how they should do in case such or such a tryall such an affliction should happen unto them O saith one the afflictions which I feel are great but those which I fear are far greater O if God should bring upon me the evill which I fear how should I bear it Should God deal with me as with his servant Job or with some others of his servants how should I undergoe it Thus do they disquiet their souls oft times with vain apprehensions of what God it may be never intendeth to do to them so making the burden of the present day a great deal heavier then it would be by pulling to morrows burden upon it Against all these causelesse fears the Meditation in hand may serve as a soveraign Cordiall God when he afflicteth his people he doth it by measure by a measure of mercy proportioning their sufferings to their strength So as if he shall call any of them to sufferings above and beyond their strength he will make a proportionable supply And if he give a greater measure of strength for the bearing of it it is all one as if the affliction were lighter And why then should we disquiet our souls with these ifs and ands these doubts and fears of what may come hereafter Come what will come come what shall come it shall not exceed that measure which our wise and mercifull God seeth fitting and convenient for us And therefore being perswaded hereof Vse 2 Christians quietly to submit to divine dispensâ—tions to close up this point with a word of Exhortation let all of us quietly and contentedly submit to whatever dispensations we meet with Looking upon them as our Cup our portion take them and submit to them and that not only patiently but willingly Children who are contented with such portions of meats and drinks as their Parents reach forth to them many times speed the better for it whereas those which lowre when they have not what they would are sent away fasting Never did any childe of God get any thing by repining and murmuring at Gods dispensations and dealings with him Hereby many times they double their afflictions And therefore whatever it be take it contentedly This bitter cup being thus drunk may make way for a swâ—eter So it did to our blessed Saviour His Crosse which he thus took up upon his shoulder made way for his Crown He humbled himself and became obedient to the death the death of the Crosse wherefore God also hath highly exalted him Phil. 2.8 9. Ought not Christ to suffer these things and to enter into his glory Luk. 24.26 Where the Bread of affliction and water of adversity are taken and swallowed down contentedly in a way of Obedience God hath sweeter morsels in store As the Physician who after his churlish potions giveth pleasant and refreshing Cordials Such Cordials hath God in store for his people which he waiteth to bestow on them when he seeth them fit for them Therefore will the Lord wait that he may be gracious unto you saith the Prophet Isaiah to the Jewes And therefore will he be exalted that he may have mercy on you for the Lord is a God of judgement blessed are all they that wait for him Isa 30.18 Mark it The Lord is a God of judgement one that doth all things with wisdome moderation and discretion especially in his carriage towards and dealings with his children as our new Annotation there rightly expounds it And therefore Blessed are all they that wait for him such as quietly and composedly sit down under his correcting hand not rising up against him not running out from him to seek relief by any indirect wayes and means but expecting his deliverance in his time and way when to him it shall seem seasonable to send it But of this I shall have occasion to speak more fully in the latter part of the Text to which I shall adjourn the further prosecution of it I have done with the first particular What is here said to be given The Cup. Passe we now to the second By whom it is given Partic. 2 By whom given where consider The Cup which my Father hath given Where take we notice of two things The Agent And the Action Singula verba singularem Emphasia habent Ferus Com. in loc The Agent My Father The Action Hath given Look we upon them severally For as Ferus truely observes there is not a word in this Text but hath its weight a special emphasis in it Begin with the former The Agent The Agent God Who is called a Father the Person reaching forth this Cup My Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall The Father A Relative title which in Scripture we finde given two wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially Personally 1. Essentially Sometimes Essentially And so it relates to the whole Godhead to all the three Persons joyntly considered who being but one God are called by this name of Father Thus is the word used in the entrance to the Lords Prayer Our Father which art in heaven Where the word Father is to be understood essentially as comprehending all the three Persons in the Trinity to whom joyntly the prayers of Gods people are to be directed And so Malach. 2.10 Have we not all one Father meaning God 2. Personally But most commonly the word is used Personally as a Relative Title serving to distinguish the Persons And so it pointeth at the first Person So are we to look upon it wherever we finde it pointed with either of the other persons As Math. 28.19 Go teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost Where by the Father we are to understand the first Person And so is it most properly looked upon in all those Texts where Christ maketh mention of his Father Among which this we have now in hand is one The Cup which my Father hath given me For the opening of which Title God a Father in divers respects we may take notice that God is said to be a Father in divers respects 1. In reference to all creatures
There is one God Generally To all his Creatures to whom he is a Father and Father of all saith the Apostle Eph. 4.6 of all creatures Which he may be called upon a divers account 1. A Father by creation All things having their Originall their being from him By Creation Vnto us there is but one God the Father of whom are all things 1 Cor. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things have their being from him as a Childe from the Father Have we not all one Father hath not one God created us saith that forecited Text Mat. 2.10 2. And secondly a Father by Providence By Providence as he giveth them their being so he taketh care of them providing for them as a Father doth for his children The eyes of all wait upon thee and thou givest them their meat in due season Psal 145.15 3. And thirdly a Father to them similitudine vestigii In regard of similitude in regard of some similitude and likeness betwixt him and them there being never a creature but hath some print and footstep of God imprinted upon it Quaelibet herba Deum Never a creature but whoso looketh upon it may see something of God in it Thus is God a Father to all Creatures universally 2. Among them he may be said to be a Father after a more special manner to Mankinde Specially to Mankinde In whom there is not only similitudo vestigii but imaginis not only some footsteps but even the Image of God So was Man at the first created Let us make man in our own image after our likenesse Gen. 1.26 So God created man in his own Image in the image of God created he him vers 27. resembling his Creator as a childe doth the Father like unto him as in divers other perfections so especially in knowledge holinesse and righteousnesse 3. Peculiarly to true Believers Among men he is said to be a Father more peculiarly to all true Believers To them a Father by the grace of Adoption Having predestinated us to the adoption of children by Jesus Christ unto himself Eph. 1.5 As also by the grace of Regeneration Bless d be God the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again 1 Pet. 1.3 Hereby he reneweth his Image in them making them partakers of the divine nature as St. Peter calleth it 2 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the Divine essenee or substance which is incommunicable to any creature but of divine qualities whereby they are made like unto God in grace here and glory hereafter And being thus related he performeth all the offices of a Father to them providing for them necessaries and conveniences both temporall and spirituall upon earth and laying up an Inheritance for them in heaven Behold a sea of matter which I might here lanch into and that without any wrong either to you or the Text. But I shall confine my self In the fourth and last place Properly unto Christ God is most properly a Father unto Christ Blessed be God the Father of our Lord Jesus Christ 2 Pet. 1.4 So we finde our blessed Saviour often calling him My Father worketh hitherto Joh. 5.17 and frequently elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so our Translations both old and new do here render the Text My Father And so God may be said to be the Father of Christ and that in a most peculiar way so his Father as he is not of any other His Father and that in reference to both natures God a Father to Christ in reference to both natures His Godhead His Manhood 1. In respect of his Godhead According to his Godhead so he was his naturall Father begetting him by an eternall wonderfull unexpresseable unconceiveable kind of generation communicating the whole divine essence and substance unto him as a natural Parent communicates his nature to his Son Thou art my Son this day have I begotten thee saith God the Father to his Son Christ whom according to his divine nature he begat from all eternity Psal 2.7 Whence it is that he is called the only begotten Son of God Joh. 3.16 the only begotten of the Father Joh. 1.14 Not only Primogenitus but Vnigenitus not only the first born which he is also said to be The first-born of every creature Col. 1.15 The first-born among many brethren Rom. 8.29 in as much as he is the heir of all things Heb. 1.2 having the preeminence among all Gods children but the Onely begotten Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So he was according to his Godhead 2. According to his Manhood And secondly according to his Manhood So God may be called his Father And that 1. In regard of the wonderfull Conception of it In regard of that wonderfull and extraordinary operation of the Father in his conception which was effected by his sending of his holy Spirit to work it The Holy Ghost shall come upon thee and the power of the most High shall over-shadow thee saith the Angell to the Virgin Luk. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as it was in the Creation where it is said that The Spirit of God moved upon the waters Gen. 1.2 putting forth a secret and immediate power in the production of those creatures so did it over-shadow the Virgin effecting this conception by an immediate and extraordinary power And upon that account though not only or chiefly that as Socinians would have it Christ is called the Son of God So it there followeth Therefore also that holy thing which shall be born of thee shall be called the Son of God Thus was God the Father of Christ according to his Humane nature in respect of the conception of it 2. And secondly in regard of the Personal union In regard of the Personall Union which was and is betwixt the God-head and the Manhood The Manhood being as it were marryed unto the Godhead made one Person with it by an inseparable indissoluble union God who was the Father to the one by nature he becomes also a Father to the other And upon these accounts it is that Christ here as frequently elsewhere maketh claim to this Relation calling God his Father And to him it is that here he looketh in the businesse of his Passion Christ in his Passion looking unto God his Father as his Father Being now to drink this bitter cup which he saw coming towards him he looketh up unto God his Father and he looketh upon him as his Father Each of which will afford us somewhat for our Instruction 1. Obs Christians to eye God in all their sufferings In that Christ here looketh up unto God his Father see we whither it is that Gods people are to look in all their Grosses and Afflictions that befall them Look upwards see God in them So doth our heavenly Pattern here the Lord Jesus The High-priests with the Scribes and
revealing this mystery to us and in us Now give we to each what is their due As to Christ the glory of his suffering his drinking of this Cup of which I shall God willing speak hereafter so unto God his Father the glory of this act of grace in him his thus giving his Son giving him this Cup to drink for us And thus have I done with this Second Particular in the former part of the Text. By whom it was that this Cup was thus presented viz. by God the Father The Cup which my Father hath given The third is yet behinde to which I now come To whom this Cup is here said to be given Partic. 3 To Whom To Me. God the Father gave this bitter Cup to his Sonne Christ This Bitter Cup given to Christ He was the Subject of this Passion Jesus Christ the Son of God So Scripture every where asserts it God so loved the World that he gave his only begotten Son Joh. 3.16 He spared not his own Son but delivered him up Rom. 8.32 To him was this bitter Cup given But how to him Explic. And wherefore to him The resolving of these two Questions will be sufficient for Explication and Illustration For the former Q. 1 How is this Cup said to be given to Christ Whether to Christ as God or as Man or both How was he the subject of this Passion whether as God or as Man or both To this take the Answer briefly This Cup was given to the Person of Christ A. Whole Christ was the subject of this Passion Whole Christ the subject of this Passion It was that Person who was both God and Man which suffered dyed It was not the humane nature alone as abstracted and separated from the Divine which thus suffered but whole Christ Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ God and Man It is a true Rule that all the Actions and Passions of Christ whatever he did or suffered as Mediator betwixt God and Man they are all to be attributed unto his whole Person as God and Man And such was this work which he did upon the Crosse the satisfaction which he there made it was Opus Personale a Personal work wherein both the Natures were interested Not the Manhood alone or the Godhead alone but both together in one Person The Cup which my Father hath given me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is Personall It was not given to him as God or as Man but as both God and Man in one Person Q. Yet suffering only in his Humane nature August de Haeres c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipassiarii Superiore etiam saeculo in Germania nostra quidam ausi sunt asserere Christum secundum utramque naturam passum esse Polan Syntag. l. 6. c. 18. The Divine nature impassible But what then did both Natures drink of this Cup Did Christ suffer in and according to both natures A. So indeed some Hereticks of old asserted it that Christ suffered not only in his humane nature as Man but also in his Divine nature as God From whence they were called by the name of Theopassians who have not wanted some to follow them in after-ages and some of late times But this is justly condemned as an Error a gross one asserting a plain impossibility True it is all things are possible with God viz. to doe them but himself not passible in any thing so as to suffer from his Creature Christ as God he could not suffer he could not dye the divine nature being impassible as well as immortall A Truth fitly illustrated by a familiar similitude Whilest the Axe heweth a piece of Timber upon which the Sun shineth the Wood is cut but the Sun-beams not touched they still remain impassible Even so was it in the Passion of Christ the humane nature suffered but not so the Divine Though united unto the humane whilest it suffered yet it remained impassible As it is with the soul and body in man though both be united together whilest the man suffereth some corporal punishment yet the Body properly feeleth the smart of it the soul not suffering save only by way of sympathie So was it here in the sufferings of Christ the Godhead and Manhood were both united in the Person suffering but the Godhead suffered not So as we must then conclude it that the whole Person of Christ suffered but properly in or according to his humane nature So Scripture explains it self Christ suffered for sins c. being put to death in the Flesh saith St. Peter 1 Pet. 3.18 And again in the Chapter following vers 1. Christ suffered for us in the Flesh It was Christ that suffered The Person of Christ he who was both God and Man but how What in his divine nature Not so but in his humane in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to his humane nature This is that which St. Paul meaneth 2 Cor. 13.4 where he saith that Christ was crucifyed through weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is through the weaknesse of his Flesh his humane nature which was subject to all humane infirmities sin only excepted In this nature it was that Christ suffered in his humane nature and only in that As for his Godhead it suffered not Q. No How God is said to have suffered and dyed you may say what then means that of the same Apostle Act. 20.28 where he tells the Elders at Miletum that God purchased the Church with his own blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that other Text 1 Cor. 2.8 where he saith of the Jewes that they crucified the Lord of Glory And so St. Peter Ye have killed the Prince of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author of it Act. 3.15 Texts made use of by those Hereticks of old for the maintaining of the suffering of the divine nature in Christ A. To this the answer is obvious and easie In Christ there are two natures which are so united as that they make but one Person And from this union floweth a communication of properties Passio Christi Divinae naturae tribuitur Dialecticâ tantum verbali ut aiunt praedicatione non autem Physicâ reali per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Danaeus de Haeresib c. 73. Vid. Engl. N. Annot. in Act. 20.28 as they call it whereby that which is proper to one nature is sometimes attributed to the other or rather as some of our Divines doe more warily and soundly explain it that which is proper to one nature is attributed to the Person denominated from the other nature In hoc utroque loco quod proprium est humanae naturae tribuitur Personae à divina natura denominata per communicationem Idiomatum Polan Syntag. ubi suprà And so look we upon it in those Texts To shed his blood to be crucifyed killed it was proper to the humane nature of Christ but it is there attributed to the whole Person being
way and the Lord hath layed upon him the iniquity of us all vers 6. For the transgression of my people was he stricken vers 8. Thus did he suffer not for his own sake but ours Christ hath once suffered for sins the just for the unjust 1 Pet. 3.18 Having taken upon him the sins of the World he was now made sin who knew no sin a sinner by Imputation And being so God giveth this Cup unto him as standing in the room of his Elect requiring satisfaction to his Justice from him Q. Q. 2 2. But why was this Cup given only to him why not to any other but him Why only to him A. A. For this take a threefold Reason 1. No other was able to drink it but he It is our Saviours speech to the Sons of Zebedee Matth. 20 2◠No other able to drink it Are ye able to drink of the Cup that I shall drink of So it is others may taste of this Cup sip of it but none to drink it Not this Cup. Mihi hic calix datus est noa alteri nemo enim ad hoc sufficit praeter unum me Ferus in Text. As for the Cup of castigatory afflictions Gods own people may and often doe drink deep of it So did those two sons of Zebedee to whom he there speaketh James and John whom he tells in the next verse Ye shall indeed drink of my Cup vers 23. this accordingly they did the one of them James being Martyred Act. 12.1 the other John after many sufferings banished Rev. 1.9 But for the Cup of satisfactory punishment which properly was Christs Cup none could drink that without perishing by it but himself none but he who was more then Man God as well as Man 2. As none other was able to drink it None else needed to drink it so none else needed to drink it his sufferings being sufficient sufficient for all Men and all sins He is the propitiation for our sins and not for ours only but for the sins of the whole world 1 Joh. 2.2 of all Believers in all Ages and Nations whether Jewes or Gentiles The bloud of Jesus Christ cleanseth us from all sin c. 1. v. 7. of that Epistle from Originall sin Actuall sin He gave himself to redeem us from all iniquity Tit. 2.14 Now this one Cup which was given to Christ being such a Pan-pharmacon such an all-sufficient remedy there needed not a second of the same kinde to be given to any besides him 3. This Cup was given only to him that he might have all the honour of this great work That he might have all the honour of this work the work of Mans Redemption I have tiodden the Wine-presse alone and of the people there was none with me saith the Lord speaking of the destroying of his and his Churches enemies which he would do by himself alone Isa 63 3. And so did Christ in his Passion of which the greatest part of Expositors though not so rightly understand that Text he there trod the Wine-presse of his fathers wrath and he did it alone having no creature whether Man or Angel for his Coadjutor And this he did that all the glory of this great work the work of Redemption might redound unto him Which accordingly we finde acknowledged by that Quire of Angels and Elders in that Song of theirs Rev. 5. Thou art worthy c. for thou hast redeemed us unto God by thy blood v. 9. And again Worthy is the Lamb that was slayn to receive power and riches and wisedome and strength and honour and glory and blessing v. 12. Thus have I dispatched the Doctrinall part of this other important truth touching the subject of this Passion wherein I have showen you to whom it was that God the Father gave this Cup viz. to the Person of his Son Christ who suffered in and according to his Humane nature having the Godhead concurring with it And why he gave it to him and not to any other besides him That which now remains of this is Application Which let it be directed these four wayes Applic. By way of Information Terror Comfort Instruction 1. Vse 1 By way of Information Did God thus give this Cup to his Son Information give him to suffer in this manner Here again reflect we upon what was touched upon before the strictnesse of Gods Justice the greatnesse of his love both wonderfully appearing in this dispensation The strictnesse of Gods justice 1. The strictnesse of his justice in punishing of sin which he would not spare in his own Son Jesus Christ had not offended his Father in his own Person as I have shewen you he had no sin of his own whether Originall or Actuall yet taking upon him the sins of others and so become a sinner by way of Imputation God his Father will not spare him but causeth him to seel the smart of it If ever sinner might have hoped to have met with a favourable connivence surely he that was only made sin in such a way especially being a Person so nearly related to and dearly beloved of the Father might But we see how far God was from indulging of sin in him He prepareth a bitter Cup for him and giveth it to him causing him to drink it bruising him and putting him to grief powring out a full Viall of his wrath and indignation upon him The most exemplary and signall piece of Justice that ever was The drowning of the World with water the destroying of Sodome and Gomorrah by fire the plagueing of Egypt and the like they were remarkable demonstrations of divine justice But none like to this Gods not sparing his own Son but giving him to the death Such is his Justice so strict so impartiall that he will not spare sin in what subject soever he meeteth with it The reason whereof is because he hateth sin as sin Now à quatenus ad omnes c. say the Schools he who loveth or hateth a thing for it self loveth or hateth it wherever he findes it And thus God hateth sin It being contrary to his nature he hateth it for it self and therefore wherever he findes it he will not spare it Such is the strictnesse of his Justice 2. Behold the greatnesse of his love his love to his Elect people The greatness of his Love to his Elect. which he expressed in giving this Cup to his Son for their sakes This Cup was their due the desert of their sins The soul that sinneth it shall dye yet here God was pleased to finde out a Surety and to lay their iniquities upon him even upon his own Son not sparing him that he might spare them delivering him unto death that he might deliver them from death Never was there such a declaration of love as this When Abraham had layed his Son upon the Altar ready to sacrifice him in obedience to Gods command from hence the Lord concludes the truth and sincerity
Lord Jesus who had so neer a Relation to God his Father and of himself had deserved nothing but well at his hands did he yet suffer what he did And are you you wicked and ungodly wretches they that shall go altogether unpunished No you shall not go unpunished you shall surely drink of this Cup the wrath of God sooner or later shall be poured out upon you However for a time he may spare you which he sometimes doth with much long-suffering he indureth the Vessels of wrath fitted for destruction as the Apostle there hath it Rom. 9.22 not presently executing his judgements upon ungodly sinners according to their deserts yet he will not ever so doe My spirit shall not alwayes strive mith man Gen. 6.3 No this Cup here given to Christ sheweth what all those who are out of Christ even all unbelieving and impenitent sinners who stand chargeable with their own sins must expect and make account of The Cup of the Lords wrath shall be reached forth unto them and they shall drink it yea so drink it as the Prophet Jeremy saith the Churches enemies should drink of that Cup which he brought unto them Jer. 25.27 They shall drink and be drunken and fall and rise no more This by way of Terror 3. By way of Consolation Vse 3 Did God the Father thus give this Cup to his Son his naturall sonne Consolation to Gods Children here is comfort for all his Adopted children who by this means are freed and delivered from those sufferings which otherwise they had deserved and must have undergone The justice of God being in this way satisfied they are discharged This Cup being given to Christ as standing in their room and stead they are hereby freed from the drinking of it viz. The Cup of satisfactory punishment True indeed as for the Cup of Affliction Fatherly chastisements and tryals this they must make account to taste of That which our Saviour said to the Sons of Zebedee Matth. 20.23 may be applyed to all the Sons and Daughters of God They shall indeed drink of Christs Cup and some of them drink deep of it being thus made conformable to him in his sufferings so filling up that which is behinde of the Afflictions of Christ in their flesh as the Apostle speaks of his own sufferings Col. 1.24 but as for satisfactory punishments issuing from the wrath of God and inflicted by the hand of Revenging Justice that was the portion of Christs Cup which being given to him and drunk by him there remaineth no more suffering of this kinde for them There is now no condemnation to them that are in Christ Jesus Rom. 8.1 Who shall nâ—w lay any thing to the charge of Gods Chosen vers 33. who is he that condemneth It is Christ that dyed vers 34. This will not God himself do Nay with reverence may we speak it this in Justice he cannot doe Justice requireth satisfaction but once Now shall not the Judge of all the earth doe right Gen. 18.25 Satisfaction being and that by a mutual agreement betwixt the Father and the Son once made in the Person of Christ as a Surety for his Elect for all that shall believe on him God will no more require it from them This God the Father exacted from his Son and he Answered it So that Text before mentioned is most properly read Isa 53.7 It was exacted and he answered So the Originall hath it word for word a Text which as our late Annotator observes upon it being so rendred and rightly understood maketh much for the vindicating of the Doctrine of Christs satisfaction So it was satisfaction was required and exacted by God the Father for the sins of his Elect a full satisfaction and in this he was answered by his Son Christ and that to the full So then this debt being thus discharged it standeth no longer upon the account of those that are Christs for whom he undertook which he did for all those that should believe on him A ground of everlasting Consolation to all those who can evidence to themselves their Interest in this blessed Mediator their Interest in Jesus Christ being in him they satisfied in him This Cup as hath been shewn was given unto Christ not for himself not upon his own account not that either he had deserved to suffer or that 〈◊〉 designed to merit any thing for himself by suffering but it was upon the account of Gods Elect whose Iniquities were laid upon him as the sins of the people were upon the head of the Scape-goat Lev. 16.21 And being layed on him they were taken away by him as their sins were carryed by the Scape-goat into the Wildernesse taken away as to the Guilt of them So as justice being in this way satisfied all true Believers may now come and come with boldnesse to the throne of Grace looking upon God as a reconciled Father in Christ Thus is this bitter Cup which was given to Christ to drink a sweet Cup a Cup of Consolation to all those that are his Being given to him it shall not be given to them In the Fourth and last place Vse 4 Instruction by way of Instruction Did God thus give this Cup to his Son then let every of us take heed of giving any way unto sin through hopes of mercy Take heed of giving allowance unto sin He that did not spare sin in his naturall Son when it was only imputed to him will not spare it in his Adopted children if it shall be willingly committed by them However as hath been said this Cup was Christs peculiar portion and so belongeth not unto those that are Christs yet God hath other Cups even for them and those bitter Cups too Moses and Elie and David and many other of the Dear Saints of God have found the truth hereof in their own experience Let not any presume of better then what they found Shall we dare to give allowance to any known sin how sweet soever it may seeme to be for the present it will be bitternesse in the latter end As Abner told Joab when he was pursuing his brethren in such a revengefull way as he did Knowest thou not saith he that it will be buterâ—esse in the latter end 2 Sam. 2.26 So let it be said to all those who shall dare to pursue any sinfull way or course how pleasing soever for the present it may be to corrupted nature yet let them know it will be bitternesse in the latter end So were the sins of others unto Christ And so will the sins of all impenitent sinners be to themselves Give not allowance to any sinne Nor yet spare it Not sparing it This would not God doe in his own Son This let not us doe spare not sin wherever we meet with it Not in others In others Though the person be never so neer never so deer to us yet let not that plead a toleration for his sin Accursed is that affection which
might be accomplished the Lord stirred up the spirit of Cyrus to proclaim liberty to that people to return to their own Countrey as we finde it 2 Chron. 36.21 22. So exact is God in measuring out the continuance of the sufferings of his people for a year nay for a dâ—y When the four hundred and thirty years were expâ—râ—d the self same day departed all the hoasts of the Lord â—ut of the Land of Egypt so that Text hath it Exod. 12.41 Thus doth God number the dayes of his peoples affliction Ye shall have tribulation ten dayes saith Christ to the Church of Smyrna Rev. 2.10 that is for a set time Even as it was with our Saviours resting in the Grave his lying under the power of death it was for a set time for so many dayes beyond which he could not be detained in that prison Thus hath God determined and set down the dayes of his peoples lying under an affliction with the day of their deliverance After two dayes he will revive us and the third day he will raise us up saith the Church Hos 6.2 In which Text the Prophet is by some conceived to have an eye to the Buriall and Resurrection of Christ shewing how God would raise up hi hua Grch and people out of the grave of affliction at the set and appointed time Even as he raised up Christ out of the Grave There he lay two dayes but the third day he was raised up So did God deal with the Head and so will he deal with his mysticall Body and all the members thereof his Church and people However for a time for two dayes as it were he may suffer them to lye buryed under an affliction yet when the third day cometh the time by himself appointed then will he raise them up nothing shall hinder their deliverance When the third day was come nothing could hinder the Resurrection of Christ Not the Stone rolled upon the Spulcher not the seal set upon it not the Watch set to guard it Maugre all these he rose again the third day according to the Scriptures 1 Cor. 15.4 And so shall it be with his Members the Saints and servants of God Let the Stone be never so great the pressure never so weighty that lyeth upon any of them let men and Devils conspire and use all wayes and means they can to keep them still in the grave under an affliction yet in despite of all the third day they shall rise again when the time by God prescribed and determined is come deliverance shall not be deferred Thus doth God exactly measure out all the sufferings of his people both for the quantity and continuance of them Q. But by what measure doth he thus measure them A. Christisements measured out by a measure of mercy to Gods people To this I have in part returned answer already This he doth by a measure not of justice but of mercy Such is that measure which the Prophet Isai there speaketh of in the Text forecited Isa 27.8 In measure when it shooteth forth thou wilt debate with it In measure by measure a measure of mercy moderatè as Tremellius renders it with moderation So doth God deal with his people in afflicting them not as with his and their Enemies Hath be smitten him as he smote those that smote him saith the verse foregoing God in debating with his Enemies in punishing them he proceeds in a way of justice not so in correcting his people with them he deals in a way of mercy Whereas he poureth out his wrath upon the one Poure thy fury upon the Heathen that know thee not Jer. 10.25 he measureth out his anger unto the other and that by a measure of mercy dealing with them in a way of discretion and mercifull moderation So he tells his people the Jewes that he would deal with them Jer. 30.11 repeated cap. 46.11 I will correct thee in measure and will not leave thee altogether unpunished God being provoked by his people he spareth not to punish them but it is in measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In judicio Lammishpat saith the Originall by judgement so the former Translation there properly renders it and the like doth our new translation elsewhere as Jer. 10.24 where the Prophet speaking in the person of the people makes it his Request Correct me O Lord but with judgement whereas the word is the same Bemishphat Thus doth God deal with his people though he doth correct them and that sometimes sharply yet still it is in measure with judgement proportioning their sufferings not to their sins Proportioned to their strength but to their strength Even as the Physician as I told you in praescribing Pills and Potions he hath a respect as well to the strength and ability of his Patient as to the nature and quality of the disease So dealeth God in afflicting his people he doth not proportion his judgements to their sins their deserts He hath not dealt with us after our sins nor rewarded us according to our iniquities Psal 103.10 But to their abilities and strength So the Psalmist there goeth on vers 13 14. of that Psalme Like as a Father pitieth his children so the Lord pitieth them that fear him For he knoweth our frame he remembreth that we are but dust Thus doth he deal with his people not as a Judge who proceeding according to the strict rule of justice regardeth not the person of the Offender but the nature and quality of the offence to which he proportioneth the penalty but as a Father with his children whom if they offend he correcteth but with a wise moderation and temper having a regard to their age and strength proportioning his strokes to their weaknesse So dealeth God with his children If they offend they shall feel the smart of his rod. If they break my Statutes and keep not my Commandements then will I visit their transgression with the rod and their iniquity with stripes Psal 89.31 32. But herein he dealeth with them in a wise and mercifull way having a regard to their strength So much Paul assureth his Corinthians of 1 Cor. 10.13 God is faithfull saith he who will not suffer you to be tempted above what you are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will not himself afflict neither will he suffer Satan or his Instruments to oppresse his people beyond their strength Obj. Gods people how said to be pressed out of measure above strength Obj. No it may be said Doth God alwayes thus measure out afflictions to his people proportioning them to their strength what then means that information of the Apostle St. Paul himself 2 Cor. 1.8 where acquainting his Corinthians with some great afflictions which had happened unto him he tells them expressely that he was pressed out of measure beyond strength For brethren saith he we would not have you ignorant of our trouble or Affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came to us in Asia that
In all the crosses and afflictions which befall us look upwards It was Eliphaz his speech to Job in that text forecited and it was a true one Job 5.6 Affliction cometh not forth of the dust neither doth trouble spring out of the ground wherein he giveth him to know what he was not ignorant of that afflictions have a higher rise then men ordinarily look at They are not things which happen by chance neither do they depend meerly upon secondary causes they have God himself for their principal Efficient And therefore in all our Afflictions look upwards So must they doe who would finde out the Head of a River they must go upwards And the like course take we that we may finde out the head of every affliction look upwards look above and beyond all secondary causes Instruments means occasions look up unto God himself The thoughts of a Christian in his suffering concondition should never rest till they come at God Nay till then they will never rest The only way to quiet the spirit in Affliction to see God in it till they come to see God in every tryall take notice of his hand Whence is it that Impatiency so often surprizeth the hearts of Gods own people as it doth Surely from their looking so much at the Creature so little at the Creator as they doe When once a man cometh to see God in an affliction this quiets all Such effect it had upon David I was dumb saith he and opened not my mouth because thou Lord didst it Psal 39.9 In his affliction so long as he looked at secondary causes he could not be quiet No then as he tells us vers 3. his heart was hot within him while he was musing the fire burned and then he spake with his tongue venting his Passions in some unbecoming expressions But when once he came to see God in it seriously to consider that this was his doing this apprehension quieteth and silenceth him working in him that patience that quiet composure of Spirit which by all his reasoning he could not attain unto And the like effect it will have wherever it taketh place The soul coming to apprehend that it hath to deal with God that it is God who hath done what it feels this silenceth the Tongue So it did to Aaron Lev. 10.3 when his two sons were taken away by that strange and unheard of judgement devoured by fire from heaven Moses telling him what there he doth This is that which the Lord spake I will be sanctified in them that come nigh unto me it followeth And Aaron held his peace quietly and patiently submitting to the will of God And so it was with Job seeing God in all his Afflictions In all this saith the Text he sinned not in thought word or deed Job 1. last And such effect it will have upon a sanctified soul coming to see God seriously to consider that it hath to deal with him so as if it strive and contend it must contend with him the Pot-sheard with the Potter this silenceth the tongue and keepeth the heart in temper from rising up in inordinate Passion This it was which made our Blessed Saviour so patient in this his Passion insomuch that he was brought as a Lamb to the slaughter and as a Sheep before her Shearer is dumb so opened he not his mouth as the Prophet Isai describeth the manner of his suffering Isa 53.7 This it was that made him so willingly submit to the drinking of this Cup he saw his Fathers hand in it As for the Judas and the High-Priests and Souldiers c. they were but as the Apothecary by whom this Potion was brought and ministred unto him in the mean time he looked upon God his Father as the Physician who had prescribed and ordered it for him And herein looking upon God his Father he looketh upon him as a Father Christ looking upon God as his Father There is the second thing which I propounded here to be taken notice of The Cup which my Father hath given me Thus eying God in these his sufferings he looketh upon him under the notion of a Father And such is God to his people Obs God afflicting his people he is still their Father Signanter autem non dicit Deus aut Judex dedit sed Pater utsciamus Deum etiam quum flagellat Patrem esse Ferus Annot. in Text. even when he afflicts them he is still their Father Let that be a second Observation no lesse usefull then the former When God is most angry and dealeth most severely with his people yet even then they may call him Father So we finde the Church doing Isa 63.15 16. where expostulating with God about his alienating himself from her Where is thy zeal saith she thy strength the sounding of thy bowels and of thy mercies towards me are they restrained God did not manifest himself in such conspicuous signs and tokens of his affection towards his people as in former times he had done which she sadly bewails But mark what followes Doubtlesse thou art our Father though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our Father And the like again we finde in the Chapt. following cap. 64.7 8. where the Church taking up the like complaint concerning Gods dealing with her Thou hast hid thy face from us and hast consumed us because of our Iniquites yet in the next verse she subjoyns But now O Lord thou art our Father Thus in her saddest condition even then when God hid his face from her and dealt most severely with her yet still she layeth claim to her Relation calling him her Father And the like may all true Believers doe whatever their state or condition be yet still they may call God their Father Reas Reas For so he still is this Relation being an everlasting Relation This Relation everlasting Such is the Covenant betwixt God and his people I will make an everlasting Covenant with them Jer. 32.40 When God taketh a people into Covenant with himself the Covenant of grace giving himself to be their God and taking them to be his people this Covenant is an everlasting Covenant a Covenant that shall never be broke Betrothing them unto himself he doth it for ever So runs that promise which God maketh to his Church Hos 2.19 I will betrothe or marry thee to me for ever Thus is he an everlasting husband and so an everlasting Father to his people That is one of the Titles given to the Messiah to Christ Isai 9.6 The everlasting Father And so is God to his people Once a Father and ever a Father As it is with natural Parents though they fall out with their children and fall upon them are angry with them and make them feel their displeasure yet this doth not dissolve the Relation that is betwixt them no more doth it betwixt God and his children Vse 1. Applic. A comfortable meditation and so let it
be to all the sons and daughters of Zion Comfort to true Believers even all true Believers who are sometimes oft times sons and daughters of Affliction lying under the correcting hand of God Such was Jobs condition whom we hear complaining to his friends that the hand of the Lord had touched him Job 19.21 And the like doth David Psal 38.2.3 where he sadly bemoans his condition unto God Thine arrowes saith he stick fast in me and thy hand presseth me sore So again Psal 32.4 Day and night thy hand was heavy upon me And in the like language we may hear the Church bewailing her calamity Lam. 3.2 Surely against me is he turned he turneth his hand against me all the day Thus doth Gods hand his afflicting and correcting hand often lie heavy upon his dearest Saints But let it not discourage them so long as it is the hand of their Father which it is even then when God reacheth forth unto his people the bitterest Cups that can be yet still he is their Father A Father when he frowns as well as when he smiles when he strikes as when he stroketh still retaining the same Relation Yea and the same Affection Gods affection to his people still the same As he is an Everlasting Father so his Love is an everlasting love I have loved thee with an everlasting love Jer. 31.3 God sometimes oft times changeth his countenance towards his people but his Affection is not changed Sit licet in natos facies austera Parentum Mens tamen aequa manet Naturall Parents sometimes frown and bend their browes at their children there is nothing but anger and wrath in their countenance yet even then their affection towards them is the same that ever it was And so is it with God our heavenly Father being offended and displeased with his children he frowns upon them so as it may be there is nothing but wrath in his face yet even then there are bowels of fatherly compassion within So runs that known promise which the Lord maketh to the Seed of David Psal 89.31 32 33. If they break my Statutes and keep not my Commandements then will I visit their transgression with the rod and their iniquities with stripes Neverthelesse my loving kindenesse will I not utterly take from them c. God doth not take away his loving kindenesse from his people though for a time he may hide his face from them In a little wroth I hid my face from thee for a moment but with everlasting kindenesse will I have mercy on thee saith the Lord thy Redeemer Isa 54.7 8. Josephs bowels never yearned more towards his Brethren then when he turned his face from them and dealt most rigorously with them binding Simeon before their eyes as you have the story Gen. 42.24 God is never more affectionately compassionate towards his children then when he dealeth most severely with them Is Ephraim my dear Son saith the Lord in that patheticall passage Jer. 31.20 is he a pleasant childe for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him Ephraim the people of Israel one Tribe put for the whole Nation they had not behaved themselves so as that they deserved to be owned by God as a dear Son as a pleasant childe that he should so look upon them so acknowledge them no they had walked unanswerably and unsuitably to that high Dignity conferred upon them and given God just cause for ever to reject and cast them off whereupon he spake against them threatning them by his Prophets yea and proceeding against them in a way of judgement yet he still remembred them having still a fatherly affection towards them His Bowels were troubled for him A humane expression suited to vulgar apprehension When a man taketh a thing to heart and is deeply affected with it it maketh his bowels yearn and move within him sending forth deep sighs and groans even so was the Lord affected with the condition of that his people In all their affliction he was afflicted as he elsewhere expresseth it Isa 63.9 Even as every stroak which a tender Mother giveth unto her dear childe it goeth to her own heart even so is God affected towards his people when being provoked by their sins he taketh the Rod in hand and dealeth sharply with them this is so far from alienating his fatherly affection from them that it is hereby rather inflamed and increased A strong Consolation Gods heart toward his people when his hand is against them which being rightly applyed may be of great use for the bearing up of the hearts and spirits of all Gods Saints and servants in the saddest condition Even then when God seemeth to be turned their enemy so as they have no sense and feeling of his love and favour towards them but all things are against them his countenance is against them his hand is against them he writeth bitter things against them as Job saith of himself Job 13.26 proceeding against them in a way of Judgement yet even then his heart is towards them He is still the same that ever he was I am the Lord I change not Mal. 3.6 Though he come against them as a Judge yet still is he the same tender and compassionate Father that ever he was At this time when Christ was to drink this bitter Cup to indure these bitter sufferings God the Father had now put upon himself the person of a Judge requiring and exacting from him a full satisfaction for all the sins which he as a Surety had undertaken so as his Fatherly affection seemed now to be layed aside yet even now doth he lay claim to this Relation calling him his Father still looking upon him under the same notion Now if he did so look upon him even then when he was powring out Vialls of wrath upon him inflicting upon him those satisfactory punishments how much more may his children so look upon him when he is inflicting upon them only castigatory punishments exercising them with afflictions and tryals for their good Which be they what they will never so sharp never so bitter yet let them rest assured that they cannot dissolve that Relation that Affection which is betwixt God and them so as to separate them from his love This is the matter of Pauls triumph in that known Text Rom. 8.35 Who or what shall separate us from the love of God in Christ This shall not whatever Tribulation or distresse doe as it there followeth God being once a Father he will be ever a Father to his Children Only then in the second place labour we every of us to make sure this Relation Vse 2 Make sure this Relation that God is our Father that God is once our Father Our Father and that not only by Creation which he is to all Creatures nor yet only in respect of an outward visible Covenant as he was to Israel I am a Father to Israel Jer.
accounted the meanest Members the feet of that Body be willing to part with so much as our Nayls for it Such are our goods our Estates to us they are but as the Nayls to the Body which though there be some use of yet the Body may subsist without them Such are our Estates at least our superfluities matters of conveniency not of necessity Doth God call for them in the behalf of hâ—s Church with-hold them not Such was the zeal of the Primitive Christians that as the story tells us Act. 4.34.37 for the relief of the Churches necessities many of them sold their Lands and Houses and brought the price thereof and laid it down at the Apostles feet Being willing not only to part with the Rent but with the Fee-simple of their Estates And shall not they who professe to walk in their steps be willing to part with something out of their superfluitie for the Churches sake and for the relief of their necessitous brethren And being ready to do and suffer for their Bodies Specially for their souls much more for their Souls Here if God call not only for our Estates but for our Liberties nay for our lives even these should not in this case be dear to us This is no more then Paul was willing to do for his Corinthians whom he telleth 2 Cor. 12.15 I will very gladly spend and be spent for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall for your souls as our Mâ—rgin readeth it And the like he tells his Philippians cap. 2. v. 7. If I be offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I be pouâ—ed forth as a drink Offering upon the sacrifice and service of your Faith I joy and rejoyce with you all Thus should Christians prefer their brethrens souls before their own bodies Such a minde we see there was in the Lord Jesus And as the Apostle exhorts lâ—t the same minde be in us that was in him Phil. 2.5 Learning this our duty from him So St. John presseth it 1 Joh. 3.16 Hereby perceive we the love of God because he layed down his life for us and we ought to lay down our lives for the Brethren viz if God call us to it Thus have I shewed you two of those reasons and grounds whereupon our blessed Saviour did thus freely and willingly subject himself to the drinking of this Cup. This he did in obedience to his Father And this he did out of that love which he bare to his Elect. There is yet one other behinde which I shall insist more largely upon Thus did the Lord Jesus for our example Reas 3 This was one Christ thus suffered for an example to his people Pertinet adâ—eaeemplum quià eadem â nobis omnibus tolerantia exigitur Calv. Com. in loc though not the only end of Christs sufferings as St. Peter tells us 1 Pet. 2.21 Christ also suffered for us leaving us an example that we should follow his steps Such were the Actions of Christ though not all yet most of them were exemplary As he tells his Disciples concerning that act of his in washing their Feet Joh. 13.15 I have given you an example that ye should doe as I have done unto you And such also were his Passions his sufferings being intended by him for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is St. Peters word there a Copy for others to write after so that word properly signifieth a pattern for us to imitate and follow Which we are to doe Christ to be imitated in the manner of his suffering not so much in the matter as in the manner of his suffering The Cup which he drank we are not able to drink it after him so he there tells the sons of Zebedee Math. 20.22 That wherein we are to imitate him to follow his steps is the modus the manner of his sufferâ—ng He suffered not only patiently but willingly Thus did he subject himself to the appointment of his Father Not as a Malefactor who subjecteth his neck to the stroke of the Axe becâ—use cannot avoid it But he doth it willâ—ng the â—rully resolvedly Thus doth he here professe to drink this Cup. And so are the Lords people to receive all such Cups from the hand of their heavenly Father as he shall please to reach forth unto them to subject themselves to all such afflictions tryals sufferings as he shall by his Providence lay out for any of them not only patiently and contentedly but willingly chearfully A point A point of generall and special concernment as of generall so of speciall use to all and every of the Lords people in this vale of tears Some other Truths may be more necessary as to their future salvation none more needfull as to their present condition then this There are none of us but either at the present have or for the future must expect to have some of these Cups bitter Cups presented unto us to drink Ye shall indeed drink of my Cup saith our Saviour there to them which accordingly as you have heard they did None of us but must make account in this way to be made conformable to our Head to Christ in suffering with him Though not all alike Some there are who drink deep draughts of this Cup others only sip of it but all must taste it God is pleased to vouchsafe to some of his people great freedome this way in comparison of others yet no exemption for any We must through much tribulation enter into the Kingdome of God Act. 14.22 There are none of us here present I suppose who have not had our tryals in some kinde or other already Some of us happily have sad pressures lying upon us at the present but what bonds may wait for us what sufferings God hath laid out for any of us for the future that we know not It is that which our Saviour tells Peter Joh. 21.18 Verily verily I say unto thee When thou wast young thou girdedst thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and carry thee whither thou wouldest not which he spake as the next vers explains it signifying by what death he should glorifie God viz. by suffering upon the Crosse which as Histories tell us he accordingly did And thus fareth it with many In their younger times they enjoy many comfortable dayes a prosperous condition yet before they go off the stage they have another part given them to act seeing much affliction and sorrow Now quod cuivis cuilibet that which doth happen to one may happen to another No tryall or affliction which hath befallen any of the people of God or yet any of the Sons of men for in these things as the Preacher tells us All things come alike to all there is one event to the righteous as to the wicked Eccl. 9.2 but may for ought we know be our portion thy portion my portion What befalleth others
Apostle himself who tells his Corinthians 2 Cor. 1.8 that by the trouble which hapned to him in Asia he was pressed out of measure beyond strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so falleth it out sometimes with other of the Saints There is a great disproportion betwixt their burden and their strength the one great the other small Now how shall a Christian be able to bear up in such a case so to fortifie and strengthen his spirit as that he may not faint in the day of Adversity A. A great and difficult work I confesse A. Some soveraign Cordials prescribed yet through the help of Grace attainable To help you therein let me prescribe unto you some Soveraign Cordials some spiritual Consolations which may be and being taken into the soul will be very usefull for this purpose for the supporting and bearing up the spirit under whatever affliction this poor life of ours upon earth is subject to These Consolations are many as also our Afflictions are I shall single out some of the choisest Which I shall desire you carefully to lay up Happily at the present you may have no great need of them but how soon you may you know not And therefore lay them up in the Closet of your hearts They are not like the Apothecaries Drugs some of which being long kept lose their vertue The day may come when some one of them may requite all your care and pains In the First place then look at Afflictions themselves Direct 1 Loâ—k at Afflictions themselves wherein consider The Israelites in the Wildernesse were cured of the stinging of the Serpents by looking upon the Serpent And so may a Christian by looking upon Afflictions strengthen his heart against them The Hony of the Bee is a medicine for the Sting Afflictions though never so bitter yet will afford somewhat that may serve to allay that bitternesse In them cast we an eye upon 4 or 5 particulars which may be usefull this way The Quality Quantity Continuance Commonnesse Issue of them 1. Consid 1 The Quality of them Here we shall finde that in themselves they are a Curse The Quality of them as qualified by Christ Such are all Afflictions all fruits and consequents of sin and punishments of it every one being an Appendix to that first Curse The day thou eatest thereof thou shalt dye the death surely die Gen. 2.17 that is be subject to manifold evils as in soul so in body tending to death to the destruction of both But by through Christ their nature is now altered the Curse is taken away That was one and the chief of those Ingredients which was put into this Cup which was given to Christ to drink and which he did drink upon the Crosse He being there made subject to that accursed death that he might free us from the Curse of death and of all its retinue Christ hath redeemed us from the Curse of the Law being made a curse for us Gal. 3.13 So that what the Apostle saith of Death it self 1 Cor. 15.55 O Death where is thy sting We may say the same of whatever afflictions and crosses can befall the children of God upon earth their Sting is gone Surely the bitternesse of death is past saith Agag having as he thought armed himself against the fear of it which is the greatest part of Deaths bitternesse 1 Sam. 15.32 And the like may all true Believers say concerning all their Afflictions and sufferings The bitternesse of them is past as to them the Curse being taken away from them by Christ which is indeed the chief part of their bitternesse Even as Moses altered the quality of those waters of Marah took away the bitternesse of them by casting into them that Tree which the Lord had shewed him so hath Christ taken away the bitternesse of all the waters of Affliction by the Tree of his Crosse to which he was designed by his Father The bitternesse of Afflictions as I said was the Curse going along with them they being in themselves all tokens of wrath But now that bitternesse that Curse is taken away So as to true Believers they are no longer tokens of wrath but rather Love-tokens Whom the Lord loveth he correcteth Prov. 3.12 chasteneth Heb. 12.6 Yea Pledges of Adoption So it there followeth Heb. 12.6 7. He scourgeth every Son whom he receiveth If ye endure chastenings God dealeth with you as with Sons Not to know what Chastisements mean it is no good sign If ye be without Chastisement whereof all all Gods children are partakers then are ye bastards and not sons so it there followeth v. 8. For God to exercise his Children with afflictions it is a sign that he owns them for his Children and a demonstration of his fatherly love to them and care of them Thus do these Cups which Gods people drink of they come from the hand of a Father not of a Judge being to them not satisfactory but castigatory punishments Not properly punishments but Chastisements Not tokens of wrath but Love-tokens A usefull and comfortable meditation for the soul of a Believer to feed upon in the midst of whatever distresse What is it that maketh these Cups so bitter unto the soul Why when it looketh upon them as they are in themselves as Cups of divine wrath and fury Now no wonder if it shake and tremble at the drinking of them So long as a man apprehends these Arrowes which he feeleth to stick fast in him to be poysoned Arrowes shot at him by the hand of a revenging God now no wonder if the soul have no peace no quiet But look upon them as they are changed and altered by Christ having the Curse taken away and as they are tokens and pledges of Adoption which being sanctified they certainly are the soul being perswaded of this this will be as a soveraign Cordial to it to keep it from fainting Q. Q. Yea but you will say how shall a man know this How Chastisements may be known from Punishments that they are so to him that they are only Chastisements and not Punishments and that they are tokens of love and pledges of Adoption When as they are tokens of wrath to some how shall I know that they are not so to me A. A. To this I have in part hinted an Answere already Take it a little more fully yet briefly 1. How do you drink this Cup how doe ye suffer these afflictions Doe you quietly patiently By the manner of suffering them contentedly submit to the hand of God in them If so now hear what the Apostle saith to you in that Text even now cited Heb. 12.7 If ye indure chastning God dealeth with you as with Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not if you suffer afflictions for so do the worst of men But if ye endure chastening receive Afflictions from the hands of God as Chastisements kissing the Rod humbling your selves under the hand of God as dutifull Children under
they cannot help upon the grounds aforesaid meerly out of the Principles of Reason See we that our Patience exceed theirs What our Saviour said to the Jewes concerning the Righteousnesse of she Scribes and Pharisees Maâ— 5.20 Except your righteousnesse exceed theirs ye shall in no case enter into the Kingdome of Heaven I may say the like concerning the Patience of meer Marall Civill men Except our Patience exceed theirs it shall never finde such acceptance with God so as to obtain the promised reward See we that ours be true Christian patience Q. But wherein doth Christian patience exceed theirs A. Wherein Christian Patience differs from morall Why as in some other particulars so principally in these two It is Obedientiall And Voluntary Thus doth the true Christian suffer obediently and willingly which the Morallist doth not And thus see that we suffer when God calleth us to it Which are the two other branches of this part of the Exhortation yet behinde Of which briefly Suffering Patiently suffer Obediently in obedience unto God Christians to suffer Obediently So did not those Heathens which knew not God No more do meer Civil men who regard him not But thus let us suffer So did our heavenly pattern here the Lord Jesus What he suffered it was in obedience to his Father The Cup which my Father hath given me He humbled himself and became obedient Phil. 2.8 He learned obedience by the things which he suffered Hâ—b 5.8 This was the principle which carried him on to and through that work And so let it be with us whatever we suffer looking upon it as a Cup coming from the hand of our heavenly Father drink it in obedience to him Thus are Christians to perform all duties both to God and Man As obedient Children as St. Peter hath it 1 Pet. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Children of Obedience doing what they do in an obedientiall way to God their Father And thus also are they to suffer so approving themselves the children of God as by their Active so by their Passive Obedience And suffering obediently suffer also willingly Willingly So also did our blessed Saviour suffer as you have heard The Cup which my Father hath given me shall I not drink it He drinks this his Cup as patiently and obediently so willingly And so drink we these Cups which God our heavenly Father giveth unto us thus suffer we those afflictions which his Providence layeth out for us not only patiently and obediently but willingly Herein again true Christian patience differs from that of the meer Morall Civill man whose patience is patience per force he suffereth what he cannot help This being the Principle which he goeth upon Feras non culpes quod vitari non potest Sence What you cannot shift rather hear then quarrell with as that great Moralist hath it But such patience how commendable soever it may be with Man it is not so with God who accepteth no service but what is willingly performed That which St. Peter requires of Ministers in speciall that they should do their work their Ministerial service feeding the flock of God not by constraint but willingly 1 Pet. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God requireth it generally at the hands of all his people whatever service we do unto him doe it not by constraint but willingly And so in our sufferings be we willing to submit to his will This is their Reasonable service which St. Paul calls for Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable to God which is your reasonable service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a service not like that of the unreasonable creatures under the Law as Theodoret and Erasmus and some other Expositors interpret those words and that truely though not fully Those bruit Creatures Sheep and Oxen c. they came to the Altar but they were either drawn or driven thither And there they suffered the sacrificing Knife to be put to their throats but they were first tied and bound Binde the Sacrifice with Cords even unto the horns of the Altar Psal 118.27 Now in opposition to this the Christians sacrifice must be a reasonable service As his Active so his Passive Obedience must be not constrained and compelled but willing Which if it be not he cannot expect his reward If I do these things willingly I have a reward saith Paul speaking of his Ministerial service but if against my will this dispensation is committed unto me what is my reward then 1 Cor. 9.17 18. And what he saith of his acting Two questions resolved a Christian may say the like of his suffering submitting willingly to the hand of God he may expect a reward Q. 1 which otherwise he cannot look for Whether Christians may not pray against sufferings Q. But what then it may be said may not a Christian pray against these evils And may he not use means to be freed and delivered from them A. A. The latter of these Questions I started before and returned some answer to it let me now speak a little more fully to it and to the former 1. Pray against evils Temptations Tryals This they may doe we may For this we have our Saviours practise to warrant us who in the Garden as you have heard thrice put up this Request O my Father if it be possible let this Cup passe from me Which also he had done before Joh. 12.27 Father save me from this hour And what himself there did he hath taught us to doe the like putting in this for one of those six Petitions in that his form and pattern of Prayer which he hath left us Lead us not into temptation but deliver us from evill This a Christian may doe pray against temptations Evils as of Sin so of punishment that he may be either kept from them or delivered out of them But take it with this Proviso this Caution Not Absolutely but conditionally It must be not Absolutely but Conditionally with submission to the will of God So we finde it in our Pattern Christ prayeth that this Cup might passe from him but his request herein is not Absolute but Conditionall If it be possible let this Cup passe from me Math. 26.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If possible not simply and absolutely so for so all things are possible with God which he elsewhere taketh notice of Matth. 19.26 Mark 14.36 but if it were consistent with Gods decree Si tua decreta ferunt ut alio modo tuae gloriae homirum saluti aequè consulatur Grot. Annor ad loc and might not be prejudiciall to his Glory or the salvation of his Church and people as Grotius well explains it Or if it might stand with the will of God his Father So he there explains himself where to the aforesaid Petition he subjoyns this Retraction or rather Limitation Nevertheless not as I will but as
Death free the Believer This gust shall blow away all those dark and gloomy Clouds which here intercepted the light of Gods countenance so as from thenceforth he shall never know what doubtings or fears mean but shall enjoy a constant Sunshine of Gods grace and favour to all Eternity Thus you see what evils Death freeth the Believer from Generally Universally from the sense and fear of all Evils both Temporall and Spirituall And thus freeing them from Evils Consid 2 it bringeth great Good to them The great good which Death brings the Believer to letting him into Paradise or them to it Letting them into Paradise This day shalt thou be with me in Paradise saith our dying Saviour to that penitent Thief Luk. 23.43 meaning the Celestial Paradise Heaven whereof the earthly Paradise was a Type and shadow so called from those transcendent pleasures delights and contentments which are there to be found Paul being caught up into this Paradise he heard as he tells his Corinthians unspeakable words such as himself could not utter 2 Cor. 12.4 And so shall the soul ascending thither see and enjoy unspeakable things such as the tongue of man cannot expresse Eye hath not seen ear hath not heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 What things are layed up in heaven for them And these shall Death let the regenerate soul into the possession of letting it into life Mors Janua Vitae Temporall death is the dore which letteth into everlasting life Of this Tree shall he eat who hath overcome this his last Enemy To him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God Rev. 2.7 to partake of eternall life of those everlasting Joyes to which Death is the Entry Enter thou into the joy of thy Lord saith the Master having reckoned with his good and faithfull servant Matth. 25.23 Thus doth Christ reckon with all his servants at the day of death then giving to them according to their works This is the Evening wherein those who have laboured in his vineyard shall every one receive their Penny Matth. 20.9 The reward of all the service which here they have done unto him a superabundant recompense infinitely exceeding whatever they have deserved Even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternall weight of glory as the Apostle calleth it 2 Cor. 4.17 Then shall the Crown be set upon the heads of all Gods Saints I have finished my course saith St Paul henceforth is layed up for me the Crown of righteousnesse 2 Tim. 4.8 All true believers they are Kings while here upon earth made so by Christ who hath obtained that honour and dignity for them He hath made us Kings unto God and his Father Rev. 1.6 Spiritual Kings But they are as yet but Kings Elect heirs apparent to the Crown having a right to it but Crowned they cannot be til death Now what Prince would be unwilling to hear of his Coronation daies And such is the day of death to the true believer his Coronation day At which time being divested of his rags he shall have a Robe put upon him A white Robe He that overcommeth shall be cloathed in white rayment Rev. 3.4 Thus was Christ himself cloathed in his transfiguration on the Mount His rayment was white as the light Matth. 17.2 And so shall his Saints be cloathed after their departure hence having white rayment a garment of glory put upon them Then shall they be cloathed upon with that their house which is from Heaven when once they have laid down this earthly Tabernacle The consideration whereof made the blessed Apostle to groan so earnestly as he said he did 2 Cor. 5.1 2. desiring his dissolution upon that account Then shall they enter into their Glory So did our blessed Saviour by suffering of death he entred into his Glory Luk. 24.26 And so shall all they who follow his steps imitate his obedience death shall be to them Porta Gloriae The gate of glory letting in the soul to the beholding and injoying of that glory and happinesse which now cannot enter into it Letting it into the presence of God where it shall see him Blessed are the pure in heart for they shall see God Matth. 5.8 And see him as he is as Saint John tels us 1 Joh. 3.2 Have a full sight of him see him after another manner then here it doth Now we see through a glasse darkly saith the Apostle but then face to face 1 Cor. 13.12 Now we see God only in the glass of his word and works which do but darkly represent him But after death believers shall have a clear and full view of him The beholding of God a beatifical vision Then shall their Faith be turned into Vision Which shall be to them as the Schools call it a truely Beatificall vision making the beholders happy Happy in as much as hereby they shall be transformed into the Image of God made like him we shall be like him for we shall see him as he is saith St John there 1 Joh. 3.2 This Believers in part are here upon earth Whilest they behold as in a glass the glory of the Lord they are changed into the same Image from glory to glory As the Apostle hath it 2 Cor. 3.18 Beholding God in the glass of his word thereby they come by degrees to be transformed into his Image to be made like him in holinesse But when they shall come to see him face to face then shall they be made perfectly like unto him Death brings the Soul to perfection so far as their finite natures are capable of partaking of his infinite perfections Then shal they be perfect as their heavenly Father is perfect Perfect with a perfection both of Grace and Glory 1. Of Grace Which is here imperfect Such is Knowledge and Love Of Grace and all other graces in the most sanctyfied soul But upon the dissolution of the Body the soul comming into the presence of God it shal attain a full perfection A perfection of Knowledge Now I know in part saith the Apostle but then I shall know even as I am known 1 Cor. 13.12 Of knowledg Many things there are which the most knowing men upon earth are ignorant of Many mysteries in Nature which by all their search they cannot find out the reason of Much more Celestiall Mysteries concerning God and Jesus Christ As the Trinity of Persons in the unity of Essence The Hypostaticall union of the two Natures The Godhead and Manhood in the person of Christ Mysteries too sublime for any of this side heaven to pry into so as to comprehend or yet apprehend them otherwise then by faith But these with whatever else may any waies conduce to the happinesse of the soul to know it shal have a clear knowledg of after death Seeing God as he is it shall
of life and the gain that would come thereby I am not unwilling with it But the bitternesse of it which I fear deters me from imbracing it And was not thy Saviours such A. was not his Cup a bitter Cup Christs death a bitter death his death a painfull yea a shamefull and accursed death And this he knew that it would be And yet behold him not unwilling to drink it to submit to it But as for thee thou knowest not what thy death may be Happily it may be easie and gentle However The paines of death misapprehended not so bitter as thou apprehendest it Few there be but indure more and greater paines in their life then they shall do at their death Neither is it properly death it self which is so painfull but the forerunners of it But suppose it bitter yet shall this deter thee from the drinking of this Cup which is so profitable unto thee I Obj 7 but I know not what conflicts I may there meet with Fear of soul Conflicts in death I must expect that Satan will be then busie And was it not so with thy Saviour The prince of this world commeth Answ The Case of our Saviour saith he foretelling his death Joh. 14.30 What conflicts had he as in the Garden here so upon the Crosse And did not the powers of Hell then surround and assault him Now is your hour and the power of darknesse saith he to the Jewes Luke 22.53 Repl I Repl. but he had strength to grapple with this Enemy and to overcome him He had strength which others want but my strength is weaknesse A. Be it so A. yet is not his power made perfect in weaknesse as the Apostle telleth thee 2 Cor. He is able â—o strengthen others 12.9 He that was able to bear up himself in these conflicts is he not able to do the like for thee Thou being his one of his members his Spirit is thine in thee and with thee and will be ready to succour and strengthen thee in this combate Remember what Paul said of himself When all forsook me the Lord stood by me and strengthened me 2 Tim. 4.17 He that prayed for Peter hath done the like for thee that thy faith shall not fail I Obj. 8 But I want Assurance assurance of Gods love and favour to me Want of assurance of Gods Love and favour how then can I willingly submit to death Not being assured how it standeth with me in reference to my future state and condition Of all arguments I confess this is the strongest A. But stil was it not so also with thy blessed Saviour The case of our Saviour in the Garden and upon the Cross Did not he in his Passion as also before it lye under a spiritual desertion God his Father for a time hiding his face from him and seeming to have forsaken him Yet in obedience to him he submits to what his will was And the like do thou However it standeth with thee as to Assurance yet acting thy faith trusting in the mercies of God through the merits of this thy Saviour shew thy self obedient to the will of thy heavenly father even obedient to the death But in the mean time labour for Assurance Directions by way of practise Let that be the first of those directions by way of Practise which having met with those Anticonsiderations opposing the former Motives I shall now come to propound unto you In the first place Dir. 1 I say that we may not fear death Labour for Assurance but be willing to submit thereunto when God shall give this Cup to us labour for Assurance 1. Assurance First that God is our Father This it was which sweetned this bitter Cup to our blessed Saviour here That God is our Father by Regeneration and Adoption that it was given him by his Father The Cup which my Father hath given me And this it was which made him so willing to set upon this journey to walk through the valley of the shadow of death because he was to go to his Father as he tels his Apostles Joh. 14.12 and elswhere O let every of us labour to make sure to our selves this blessed Relation that God is our Father And that as before was said not only by Creation which he is to all his Creatures but by Regeneration and Adoption that he hath begotten us again unto a lively Hope which St. Peter saith all true believers are 1 Pet. 1.3 and that he hath Adopted us into the dignity of his Children Both which we may rest assured of when we find our selves made partakers of that divine nature of which St. Peter speakes 2 Pet. 1.4 transformed into the Image of God made like unto him in those divine qualities of Holinesse and Righteousnesse wherein as the Apostle telleth us his Image doth chiefly consist Eph. 4.24 And made partakers of that Spirit of Adoption whereof the same Apostle speaketh Rom. 8.15 Whereby we cry Abba Father Owning God for our Father and that not in word only but in deed and in truth As by making our addresses unto him upon all occasions flying to him as Children to their Father so by yielding unto him all such respects as are due to a Father loving him as a Father fearing him as a Father honouring him as a Father trusting in him and depending upon him as a Father and in all things obeying him as a Father Being thus affected towards him now may we lay claim to this Relation being assured that God is our Father Which whilest we are what is it that should make us afraid of death Which is but our Fathers Messenger sent by him to bring us into his presence So our blessed Saviour looked upon it who speaking of his death cals it as you heard a going to his Father And may we but once come so to look upon it that death is our Fathers Messenger Not a Serjeant to arrest us at the suit of an offended God and to bring us before him as a severe Judg to be sentenced by him and to receive according to our demerits Such is death to all wicked and ungodly men and so no wonder if the apprehension of it be terrible unto them as the Officer is to the guilty Malefactor But a messenger our Fathers messenger such as Joab was to Absalom 2 Sam. 14. to bring us to our Fathers house into his presence to see him and to be with him to all eternity this would make it not unwelcome to us Every of us then labour to make this sure to our selves that we have such an interest in God that he is our Father 2. To which end labour to make sure our interest in Christ That Christ is our Saviour that he is our Saviour never resting till we have got him in our armes This when Simeon had done in a literall sense then he cryeth out Now Lord lettest thou thy servant depart in