no man can suffer the pains of Hell except he bee in the very place of it against which cavill this truth doth profesly maâ—ch for the time and place are but common circumstances the main substance of it is not in regard of time or place but in regard of the fierce displeasure of God which seizeth upon a creature and the veine of vengeance which is let into his soule if God would be present with a man by his favour though hee were in the place of Hell yet he should bee as it were in Heaven as Esay 30.33 Tophet is prepared of old the burning thereof is fire and much wood and the breath of the Lord as a riâ—â—r of brimstone doth kindle it so that wheresoever the streame of the brimstone of Gods wrath seizeth there is Hell againe the place is no part of debt and therefore it is no part of the payment but the paiment of the mony that makes the satisfaction This is that which is spoken concerning Adam Thou shalt die the death hee doth not say thou shalt goe to Hell the wicked goe to Hell because they cannot pay as the debter goes to prison because he cannot pay the debt all that justice requires is this to have payment hee doth not say thou shalt goe to Hell but because the wicked cannot satisfie the justice of God and answer the Law therefore they are imprisoned and cooped up in hell and it may be more plain thus there are many reprobates in this life that have not onely hell in expectation but they have it so far in fruition when the Lord wounds the spirit and the terrours of the Almightie incampe a man and stab him to the very heart and they are in the very beginnings of hell Now because the wicked cannot beare the wrath of God but they would breake under it therefore they must die that they may â—e made immortall and be able to suffer all the wrath of God forever but our Saviour may as well pay the debt in mount Golgotha as in the prison of hell Secondly some paines of hell were endured and may be endured by our Saviour and yet the union of the manhood with the Godhead might still be untouched and no way in the world bee blemished though there were a separation and a withdrawing of the sense of the sweetnesse of the favour of God yet this was not the separation of the union but onely of the loving countenance of the Lord the humane nature saw not nor felt not those gracious smiles which formerly it did yet hee was ever united to the Godhead and ever supported by the Godhead and hee did ever rest upon God this doth cut in sunder the cavils of Bellarmine as it was with Iob he was able to grapple with a great deale of Gods wrath by faith and therefore he saith Though thou kill me yet will I trust in thee Gods killing anger and Iobs trusting stood both together in this in the measure of it Now if a poore saint of God can doe it and is able to beare the intimations of Gods wrath then much more Christ being God and Man might doe it and yet trust in him and never bee separated from him in regard of the union of the soule of our Saviour for as it is with the death naturall in the body of our Saviour as the body of our Saviour died and in dying suffered death naturall as an effect of Gods wrath God smote him howsoever the body died the death naturall yet the Godhead was still united to the body of our Saviour in the grave and brought soule and body together againe so that the union with the Godhead is still maintained so it is here the soule of our Saviour might be separated from the sense and sweetnesse of Gods favour and mercy and yet the union betweene the Godhead and the Manhood bee still maintained as God might leave the body to the death naturall so he might leave the soule to a kinde of supernaturall death and the soule might want the sense of the sweetnesse of the favour of God and yet the union not be broken off for why could not our Saviour beare this curse as well as any other part of it and not be blemished this brought punishment upon our Saviour but it puld not away any grace which hee was possest withall observe these three particulars herein First the Godhead in the death of our Saviour was fastned and united inseparably to the manhood and did sustaine and support the manhood Secondly the Godhead did preserve the manhood from corruption and did sustaine and support the Manhood Thirdly the sense and sweetnesse and the feeling operation of Gods mercy and favour unto the soule was restrained from both and the wrath of God seized upon both Thirdly our Saviour suffered paine in his soule as he was our Mediatour in our roome and in our stead and as he had our sinnes imputed to him The Manhood bore the sufferings and the Godhead supported him in the sufferings this conclusion I thought good to adde to meet with a strange dream of Bellarmine and that is this saith he if the Lord Jesus Christ did suffer the wrath of God the Father then the guiltlesse should have beene condemned and the innocent punished and how can God doe this or how can our Saviour suffer this Is not God the Father unjust to punish the just and Christ unwise to suffer as unjust being just I answer it is a silly weake cavill therefore take but these two respects with you and you shall see it will bee plaine for as Christ was in himselfe considered he was guiltlesse and therefore approved of and beloved of the Father but as hee tooke our sinnes and our guilt upon him hee was accounted as a sinner though he was not a sinner and he tooke our sins on him by imputation and therefore no reason but he should suffer them and the punishment of them not in regard of any sinne that hee had or did but because it was imputed to him therefore God the Father condemned him as guiltie so runs the phrase of Scripture Hee suffered for our sinnes and the chastisement of our peace was upon him and by his stripes we were healed he suffered not for any sinnes that he had committed but for the condition of all sinfull nature imputed to him and these divers respects wee doe practise for ordinarily we are bound to love a creature as God made him and then to hate him as hee makes himselfe sinfull the Judge goes to the triall of a Nisi prius and his sonne comes before him in the person of the debter now though the Judge love him as a sonne yet he will condemne him as a suretie the Judge loves and pitties him in one regard but yet hee passeth sentence against him in another regard So it is here with the Lord Jesus Christ when God the Father stands upon the tribunall of justice and was pleased to follow
is accomplished by two meanes The first is the union which the soule hath with Christ The second is a conveyance of sap or sweetnesse or a communion with Christ and all the treasures of grace and happinesse that is in him then to make up the growing together of the graft and the stock First the graft is put into the stock Secondly there must bee a communicating of the moisture that is in the stock to the graft and so they grow together otherwayes it growes not at all but withers away now wee are first to describe the nature of the worke in generall and then we will descend to particulars and the severall parts of it now wee will define this union so farre as it concernes our purpose not intâ—enching into particulars It is such a joyning of the faithfull soule in such a meanes to Christ that it becomes one spirit these are not by way of collection to be gathered but they are plainly expressed in the text and two points of doctrine I meane to prosecute the first point is from the first part of the text Doctr. 1 Every true beleever is joyned unto Christs the word in the originall is glued he is glued he is waxed he is firmly and neerly combined and knit to the Lord Jesus Christ The second part of the description is the second point in hand Doctr. 2 He is so joyned unto the Lord that he becomes one spirit as the adulterer and the adulteresse is one flesh so he that beleeves in Christ is so neerly joyned to him that he becomes one spirit so we see the verse offers two doctrines First that a faithfull soule is firmly and neerly knit unto Christ Secondly hee is so knit that he becomes one spirit But first of the first doctrine What ever by way of comparison can be alleaged concerning the neere combination of one thing with another they are all tyed to this knitting of the soule to Christ looke what a friend is to a friend looke what a father is to a childe what a husband to a wife looke what a graft is to a tree and that is neerer than a husband to a wife nay goe yet farther Galat. 2.20 what the soule is to the body the soule is not only knit to the body as one member to another as the hand is knit to the arme and the arme to the shoulder but the soule doth communicate it selfe universally thorow the least part of the body so the Apostle saith Christ is the very soule of a beleever I live yet not I but the Lord Iesus liveth in mee so that looke as the body liveth by the soule the soule closing and communicating and quickning of the same so Christ is in a Christian and speaks in a Christian and enableth a Christian to the performance of that he doth hence the body of the faithfull is called Christ 1 Corin. 12.12 but we will open this a little further in two passages First the carriage of the soule in this closing Secondly the manner how it doth close The carriage wee shall desire to discover in three particulars which may bee expressed in a graft when it is put into the stock and I say therein observe three particulars First there is an exercise of the elements that are in the graft upon the stock and are so farre mingled one with another and doe so farre close one with another that they become one Secondly the graft joynes to the stock and none other Thirdly they doe not onely act thus but are bound one to another and this makes them act answerably to these three particulars There is also an expression of the knitting of the soule to Christ in three particulars First the soule gathers up it selfe and all its spirits its faculties that doth exercise in the worke thereof upon Christ and that makes the soule to grow unto the Lord when the soule turnes the promise into good bloud it doth not only chew the meat but disgest it and it becomes good bloud a true beleever gathers up all the faculties of his soule and imployes them upon Christ hope expects Christ and desire longs for Christ and love and joy imbrace Christ and the will closeth Christ thus the soule settles it selfe upon Christ hoping expecting longing desiring loving embracing looke as it is with a woman that kneads dowgh if there be two parts of it the moulding and the kneading knits them together and makes them one lump so there is the moulding of the soule to the promise hoping and desiring and longing and chusing faith kneads all these together and knits them unto God and drawes the soule to him Secondly the soule is satisfied with Christ and the riches of his grace the beleever doth repose his confidence wholly thereupon Prov. 5.19 that which makes the love of a husband increase towards his wife is this Hee is satisfied with her breasts at all times and then hee comes to bee ravished with her love if a husband hath a loose heart and will not content himselfe with the wife of his youth but hath his back doores and his goings out this makes a breach in matrimoniall affection but when he is satisfied with her brests he is ravished with her love so hope hath an expectation of mercy and is satisfied therewith desire longs for mercy and is satisfied therewith the will closeth Christ and it is fully satisfied with him and if it were to chuse againe it would chuse none but Christ thus suck thou up the consolations in the promise and be satisfied therewith and then thou wilt grow there upon but if you will bee resting here and staying upon the contentments of the world this is weake confidence and drawes the soule from God Thirdly the last thing is the binding of the heart upon both these viz. the keeping of the heart to the exercise of the promise and to bee satisfied with the promise 1 Coloss 23. If yee continue in the faith being grounded and setled so that a man doth stake downe his heart to the promise and holds hope and desire and love and joy and the will unto it it receives all Christ and none but Christ and stayes here and continues here for ever this same covenant that bindes the soule to Christ is that which makes the union betweene Christ and the soule thus we see how the soule carries it selfe in this union The second thing considerable is the manner how it is done and the qualitie of this union and this we will discover in three particulars First it is a reall union but it is spirituall you must not conceive it grosly as if my body were joyned to Christ but there is a reall union which is spirituall there is a union betweene the nature of Christ God and man and a true beleever that which I desire to declare is upon this ground to difference this union from that which Divines are deceived in viz. that it is an union more than it bare notion
of the faithfull p. 202 For the opening of the Doctrine three questions are to bee answered Question 1. What were the kindes of punishments which Christ did suffer and how farre did bee suffer them Answer First Christ did suffer death naturall that is the dissolution of soule and body p. 210 How far our Saviour did suffer death naturall appeareth in three conclusions Conclusion 1. Whatsoever did appertaine to the substance and essentials of the first death that Christ did suffer p. 210 Conclusion 2. Christ did undertake to die the death of the crosse a most shamefull and base death only appropriated to the basest malefactors that hee might thereby shew the hainousnesse of sinne which deserveth the worst death of all p. 211 Conclusion 3. Those dishonorable infirmities which befell men because of the infirmitie of the flesh as the having the body to rot in the grave to be torne in peeces our Saviour would not undergoe these because hee had no need to suffer these p. 206 Use 1. It is a sweet cordiall to all the Saints of God upon their death beds for the death of Christ hath taken away the evill of death p. 207 Secondly Christ did also suffer in his soule in that there was a reall withdrawing of the mercy and compassion of God p. 213 Secondly there was a reall inflicting of the indignation of the Lord and that fils the soule of a poore creature p. 214 Question 2. How farre our Saviour suffered these paines Answer This is to bee knowne in these five conclusions Conclusion 1. It is possile that some paines of hell may be suffered in this life therefore the living of our Saviour in this life is no hinderance but that he might undergoe them p. 215 Conclusion 2. Some paines of Hell were endured by Christ and yet the union of the Manhood with the Godhead might still be untouched p. 216 Conclusion 3. Our Saviour suffered paine in his soule as hee was our Mediatour in our roome and in our stead p. 218 Conclusion 4. Whatsoever punishment proceeded from the Father our Saviour tooke it upon himselfe yet so as that he neither had personal sin to deserve it neither did he sin in bearing of it as the wicked doe which are damned p. 220. Conclusion 5. The desperation of a damned soule in hell and the eternity of torments they are no essentials of the second death and therefore they could not nor ought not to be suffered by our Saviour p. 227 Use 1. It is a word of information labour from hence to see the hainousnesse of sinne and to hate it because it hath brought all this evill upon thy Saviour and would have brought the same upon thee had not the Lord Iesus stepped in between thee and the wrath of the Father p. 234 Use 2. Did our Saviour suffer these paines then see here the strictnesse of Gods justice p. 241 Question 3. When did our Saviour beginne these sufferings Answer Our Sauiour did beginne the paines of the naturall death from his cradle to his grave he began to die as soone as hee began to live p. 245 Secondly our Saviour did suffer these paines in his soule partly in the garden partly upon the crosse p. 247 Question 3. Whether our Saviour did suffer in body alone or in soule alone or in both Answer Christ did properly and immediately suffer the wrath of God in his soule as well as hee did the paines of death in his body p. 249 Use 1. Is it so was the Lord Iesus driven to this astonishment and to all this misery then let every soule learne from hence what will be the fruit of sinne and what hee may expect from sinne p. 260 Reason 1. Is taken from the divine justice of God which required this by way of satisfaction as being onely sutable and agreeable to the divine justice of God by reason of sinne p. 283 Reason 2. Is taken from the office of Christ because our Saviour was our suretie and so he was bound to it by faithfulnesse p. 287 Use 1. It is a word of confutation and it directly meets with Popish Purgatory p. 288 Use 2. It teacheth us that all the troubles miseries afflictions either inward or outward they cannot properly bee called punishments inflicted upon the faithfull but chastisements p. 289 Use 3. It is a word of comfort to all you that are beleevers you have heard the treasures of mercy and the death of our Lord Iesus Christ laid open view them and take them all for your comfort p. 293 FINIS Severall Treatises of this AUTHOUR 1 THE unbeleevers preparing for Christ out of Revelations 22.17 1 Corinth 2.14 Ezekiel 11.19 Luke 19.42 Matthew 20.3 4 5 6. Iohn 6.44 2 The soules preparation for Christ or a Treatise of Contrition on Acts 2.37 3 The Soules humiliation on Luke 15. verses 15 16 17 18. 4 The Soules vocation or effectuall calling to Christ on Iohn 6.45 5 The Soules union with Christ 1 Corin. 6.17 6 The Soules benefit from union with Christ on 1 Cor. 1.30 7 The Soules justification eleven Sermons on 2 Corin. 5.21 8 Sermons on Iudges 10.23 Sermons on Psalme 119.29 Sermons on Proverbs 1.28 29. Sermons on 2 Tim. 3.5 THE SOVLES union with CHRIST 1 CORIN 6.17 He that is joyned to the Lord is one Spirit WE told you that the application of the merits of Christ consists especially in two things First the preparation of the soule for Christ Secondly the ingrafting or the knitting of the soule to the Lord Jesus Christ Of this preparation wee have heretofore largely treated partly in contrition where the soule is cut off from sinne partly in humiliation whereby the soule is cut off from it selfe whereby the Lord rases the foundation of all carnall confidence whereby a man rests upon his owne privileges and performances and makes his services his Saviour either the soule seeth no need to depart from sinne or else it thinke it can helpe it selfe out of sinne when both these are removed from the soule then it is fitted to receive the Lord Jesus Christ Secondly the soule comes to be ingrafted into Christ and that hath two parts First the calling of the sinner or the putting of the soule into Christ Secondly the growing of the soule with Christ these two take up the nature of ingrafting a sinner into the stock First it is put into the stock Secondly being put into the stock it growes together with the stock these two things are answerable in the soule The former of these two wee have largely treated of and fully finished in the great worke of vocation when the Lord brings the sinner to himselfe by the call of mercie and the voice of the Gospell we are now to proceed and we have made some entrance into the second and that is the growing of the soule together with Christ for though the graft be in the stock yet it cannot be fruitfull unlesse it grow together with the stock now this growing together
course of profession in the way of life and salvation but they never come to bee opposers and resisters of God and his grace till there comes some to bee wiser and stricter in a Christian course than they and then hee fals away Vse 4 Is it so that the faithfull soule is thus neerly knitted to Christ as the member to the body or the branch to the vine then all you that beleeve in Christ observe from hence a ground of strong consolation against all the contempt of the world and the misery that can betide and against all the temptations that Sathan can lay against you to cause you to fall finally or totally First it is a ground of great comfort and consolation to carry up the soule and lift up the heart against all the contempt and disgrace against all the troubles and miseries and persecutions that can betide or befall you or can be cast upon you in this wandring pilgrimage of yours when a Christian begins to turne his face heaven-ward and goe home to the Lord then all his friends flie away and depart from him David complaines that his honours stood afarre off and hee was a mocking to the enemie and a contempt to those that were before neere unto him so it will bee with you nay it is so with most that live in the bosome of the Church how often can many of you speake of it when the Lord hath given you a heart to walke with him and depend upon him how often are you made the off-scouring of the world your carnall friends detest your persons and scorne your societies why raise up your hearts with the consideration of the former truth yee that doe endure it or may feare it comfort your selves doth man cast you off doth man cast you out Christ will receive you why then are you discouraged what though the servant frowne if the Master welcome what though we be not with the wicked if we be with Christ and Christ with us why are we then discontented it is that which comforts a party that matcheth against her parents minde when her parents frowne this comforts her heart though she hath not their love and society yet she hath the love and company of her husband and that contents her so it is with every beleeving soule you have matched against the minde of your carnall friends they would not have you take that course Oh then they tell you Woe and beggerie will befall you well though you have matched contrarie to the mindes of your carnall friends or master or husband yet comfort thy selfe though thou hast the ill will of an earthly husband yet now God will be a husband in heaven thou maist sing care away and bee for ever comforted and refreshed it was that which God himselfe gave for a cordiall to cheare up Iacob in that long and tedious journey of his when hee was going into a farre countrie Genes 28.14 15. when he was going from his owne countrie and had no friends to succour him the Lord met him and said I will goe with thee and keepe thee in all places whither thou goest and I will bring thee back into this land and I will never leave thee untill I have done that which I spake unto thee of this was that which lifted and bare up the heart of the good man though hee could not but expect hard dealing why yet saith the Lord I will goe with thee and never leave thee thinke of it and consider of it seriously what a ground of consolation may it be when we shall wander up and downe and goe into caves and holes and dens of the earth when wee shall goe into prison or banishment and friends may not nor will not goe with us yet Christ will goe Esay 43.2 When thou passest thorow the waters I will be with thee and thorow the rivers they shall not overflow thee when thou walkest thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee a man cannot save his wife sometimes in the water though shee bee ready to be drowned a man cannot goe into the fire to helpe her though she be ready to be burnt but Christ will be with thee in the water and in the fire that is in the heaviest trials and forest troubles what can come to us if Christ be with us if miserie and sorrow and trouble bee with us if Christ our husband be with us what matter he is the husband of his spouse and the Saviour of his people why should wee then bee discouraged or disquieted Secondly as it is a ground of comfort against all opposition and troubles of the world so it is a ground of comfort to stay our soules against the fiercenesse of all temptations whereby Satan labours to plucke us from the Lord Iesus Christ and our hearts sinke within us and we shall wee say one day perish by the hands of Saul by the hand of the enemy attempting and corruptions prevailing cleare your hearts and know though temptations may outbid your weaknesses and corruptions may outbid your abilities and when you would doe good evill is present with you and sinne cleaves and sticks close to you why cheare your hearts with this consideration that you have Christ that sticks closer to you than your sinnes and this should cheere up weake and feeble ones I know what troubles you were I as strong as such a christian had I such parts and such strength of faith and shall such a poore little one as I am beare the brunt of persecution and indure in the time of perplexitie Why consider though thou canst not helpe thy selfe yet Christ can and know this that Christ will not lose the least member he is a perfect Saviour the Lord will not suffer Satan to take thee away from him nor suffer his love to bee taken from thee Rom. 8. the two last verses it was the triumph of the holy Apostle Paul I am perswaded saith he that neither death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which it in Christ Iesus our Lord when health is separated from thy body and light from thy eyes and strength from thy feeble nature yet remember that when thy body is separated from thy soule the Lord will not separated his love from thee neither from thy body in the grave nor from thy 〈…〉 it is departed out of thy body he will love thy body in the grave he loves the dust of his Saints and he will take thy soule up into heaven therefore cheare up thy heart and comfort thy soule in the consideration of Gods goodnesse Vse 5 Lastly are the Saints knit to Christ thus firmly then it shews us our dutie we ought to take notice of the goodnesse of the Lord vouchsafed unto us hath the Lord advanced you thus highly then walke
unto us wisedome and righteousnesse and sanctification and redemption Doctrine THere is a conveyance of all spirituall graces from God unto all beleevers for the explication of the point wee discovered the tenure of this conveyance and that appeared in six particulars The first is this there is a fulnesse of all grace in Christ whereby hee is able to supply whatsoever is needfull to all those that belong unto him it is not with Christ as it was with Isaac when he had blessed Iacob Esau came and said hast thou but one blessing my father blesse mee even mee also my father no there is enough in Christ for all beleevers that mercy which pardoned Manasses stubborne Manasses idolatrous Manasses that mercy is still with Christ that mercy that broke the heart of the bloody Jailor that stood it out to the last the earth shooke and the boults brake in sunder and the prison doores flew open and yet the heart of the bloody Jaylour stood still was not moved one jot at last the Lord made him tremble too and his heart shooke as well as the earth shooke why the same mercy is still in Christ to pardon thy sinnes as well as Manasses sinnes the same Spirit can humble thy soule as well as it did breake the heart of the cruell Jaylour Secondly as there is a fulnesse of all grace and mercy in Christ to fulfill all the wants of his poore Saints so Christ doth supply unto them whatsoever he seeth may be most fit and convenient for them whatsoever is most proportionable for a poore soule and for the place which God hath called him for the condition in which he hath set him to carry him through the discharge thereof shall bee bestowed upon him looke as it is in the body of a man every member hath so much spirits and blood in it as is fit and necessary for it but the finger hath not so much as the arme nor the arme so much as the leg just so it is here in the body of Christ some Christians are legs some are hands some againe are but fingers in the Body of Christ the Ministers of God and the Magistrates they have need of a great deale of grace abundance of mercy abundance of sufficiencie to helpe them in the discharge of their great and weighty duty but every one shall have what is fit for him Thirdly as Christ hath grace enough for all bestowes enough upon all so hee maintaines the grace which he doth bestow hee doth not onely give what we want but maintains what he gives Fourthly he quickneth what he maintaines Fifthly he perfects what he quickneth Lastly he crownes the grace that he hath perfected he doth the worke in us and then rewards us for the worke Vse 1 The first use is an use of mourning and lamentation it may pierce the hearts and sinke the soules of all unbeleeving creatures under Heaven Christ is wisedome but not to thee Christ is justification but not to thee Christ is sanctification and redemption also but not to thee thy horrour of heart and thy guilt of sinne and pollution of conscience remaine still upon thy soule to this very day therefore no comfort to thee Vse 2 Secondly it is a ground of comfort and consolation to all the Saints of God though you are weake and feeble and have no wisedome to direct you no memory no parts no sufficiency why Christ is made wisedome to you fooles Christ is made righteousnesse to you unrighteous you know your calling not many wise not many noble but God hath chosen the foolish things of the world to confound the wise thereof Vse 3 The third use is a ground of humiliation of Spirit Let him that glorieth glory in the Lord I laboured saith Saint Paul not I it was through the might of Iesus Christ that strengthened me through the grace of Christ that enabled me to it Vse 4 The last use is an use of exhortation or direction namely we hence see whither the Saints of God should goe to fetch succour and supply of what ever grace they want and perfection and increase of what they have already Christ is made all in all to his servants why then away to the Lord Jesus if you will have any thing hee cals and invites Revelation 3. I counsell thee to buy of mee eye salve if thou bee an accursed man buy of Christ justification if thou bee a polluted creature buy of Christ sanctification I counsell thee to buy of me eye salve there it is onely to bee had in that shop therefore goe thither for it It was the resolution of the Prophet David Psalme 31. With thee is the well-spring of life and in thy light shall wee onely see light it is not here to bee had in your hearts nor in your heads nor in your performances nor in the means themselves but with thee is the Well of life yea 't is there 't is not here in our selves 't is onely in a Christ to bee found onely from a Christ to bee fetched and received improve all meanes wee should doe so use all helps we ought to doe so but seeke to a Christ in the use of all with him is the Well of life but you will say if Christ bee made unto us wisedome and righteousnesse and sanctification and redemption why have not the Saints of God that grace they stand in need of and those inlargements in prayer and holy services which they crave and desire they seeke and have not they pray and obtaine not why the truth is wee doe not goe to Christ for it wee seeke for the living among the dead wee never came where it grew where it was made your hand is in a wrong box you are come to a wrong place grace was never made here If a man should come out of France to buy silkes or velvets here in England every mā would tel him you are come to a wrong place for these commodities they are not made here if you would have broad cloth and saies here you may have but as for silkes and velvets they are not made here so you would have grace out of the means of grace why grace never grew there The Sacrament saith grace is not in mee Prayer saith grace is not in me hearing saith grace is not in me we indeed convey grace but it is not originally in us Christ is the fountaine of grace Christ is made unto us righteousnesse Christ is made unto us sanctification and redemption these tell you wee have heard of the notice of grace we have heard such a rumour such a report that there is wisedome and there is grace and there is mercy and sanctification and redemption but the truth of it is it is not in us it is in Christ onely to be had hee is indeed made unto you righteousnesse and sanctification goe then to him for it and there you may receive it this is the reason why that after the use of all meanes
bee made a sacrifice for sinne and beare the punishment of sinne If Christ became a debtor for us then he must also lay downe the payment of the debt onely here remember this consider the bounds and limits of this mercy of the Lord it is limited onely to the faithfull they onely share therein and are partakers of that benefit that comes by the sufferings of Christ To prove this Doctrine looke Hebrewes 2.17 compare it with Hebrewes 4.15 In chap. 2.17 the text saith Wherefore it behoved him to bee made like unto his brethren in all things and in chap. 4.15 He was tempted in all things like unto us sinne onely excepted for there were no punishments excepted as appeareth in the former place therefore in Esay 53.5 6 7 8. the whole chapter is a full description of the punishments of our Saviour and you shall finde these three degrees of it in the afornamed verses Hee was stricken and so stricken that hee was wounded and so wounded that hee was bruised for our transgressions and then in the 6. verse it is very pithily laid downe All we like sheep have gone astray and the Lord hath laid upon him the iniquitie of us all that is the punishments of us all they were laid that is God made all the sorrowes and all the punishments of all the faithfull to meet upon our Saviour It is a terme taken from warre when an army is levied out every towne and countie sets out so many men and they all meet at such a place such a day so every faithfull soule sets out miseries and mans out afflictions and they all levie out an army of sorrowes and they all meet upon our Saviour all those sinnes and miseries of the godly from one end of the world to the other from east to west from north to south they run amain upon our Saviour and besiege the soule and body of him and they lie heavie upon him the chastisement of our peace was upon him that is it overwhelmed him for the while and made him cry out My God my God why hast thou forsaken me Another proofe of this point is Gal. 3.13 The text saith Christ hath redeemed us from the curse of the law being made a curse for us as it is written cursed be every one that hangeth on a tree He that was made such a curse for us as the Law did require and such a curse as wherein the Law was satisfied even he was made a full curse for us and bore all the punishment due to us but hee was made such a curse as the Law prefigured and wherein the Law was satisfied and therefore he must needs beare whatsoever the Law required and therefore I may say to the faithfull soule as Paul said to Philemon concerning Onesimus If he hath hurt thee or oweth thee ought set that upon my score so saith our Saviour whatsoever punishments the faithfull have deserved by their sinnes I will beare it and answer it Now for the opening of the Doctrine give mee leave to open these three questions Quest. 1 First what were the kindes of punishment which Christ did suffer and how farre did he suffer them Quest. 2 Secondly when did those sufferings begin and when did they end Quest. 3 Thirdly whether did he suffer them in soule or in body or in both Quest. 1 First what were the punishments that our Saviour suffered of what kinds were they Answer For answer hereunto hee suffered the pains of the first death by the first death I mean the death naturall when the frame of the body and soule was taken downe and those two old familiar friends were parted this death our Saviour did suffer but if you aske mee how farre he did suffer the death naturall let me answer it in three conclusions First whatsoever appertaines to the substance and the essentials of the first death that is the desolation of soule and body that our Saviour Christ did suffer for that onely was threatned unto Adam by reason of his sin therefore Christ needed not to suffer any thing but that which was threatned in Genesis 2.17 The curse threatned was this In the day that thou dost eat thereof thou shalt die the death the curse doth not mention many deaths nor doth it punctually set forth any one death but whatsoever death it is it is left indifferently to the choyce of our Saviour this I speake to wipe away a carnall cavill that is cast upon this truth by some that would diminish the sufferings of Christ If Christ did suffer punishment for all then why was hee not stoned with stones as Steven was and why was hee not sawne in peeces or burnt or the like The force of the argument followes not our Saviour was not bound to suffer many deaths nay the curse doth not intimate any one death in particular but onely death in the generall Now say they if our Saviour suffered all the punishments of the faithfull then hee suffered so many particular deaths the argument is false for looke how Adam being in the root of all mankinde and committed sinne looke what death he deserved that death our Saviour was to suffer and it was required of him and this death our Saviour undertooke but when Adam had committed sinne there were not many deaths denounced nay nor any one particular death but onely death in the generall and therefore death in the generall being onely threatned death in the generall our Saviour was onely bound to suffer Secondly though the curse doth not require any one particular death and say thou shalt bee stoned or sawne in peeces or the like yet that the Lord might shew the hainousnesse of sinne which deserves the worst death of all and to expresse the greatnesse of the lâ—â—e of Christ that was contented to die in that manner and that God the Father might shew his justice in punishing of sinne for this end God the Father appointed it and Christ undertooke it to die the death of the crosse a most shamefull and base death onely appropriate to the basest malefactors now Christ did willingly submit himselfe to this and God the Father did lay this upon Christ that sinne might appeare to bee most hainous and that sinne might be hated and Christ might appeare most mercifull and gracious and holy in loathing sinne as Philippians 2.6 8. Our Saviour being equall with the Father and thought it no robbery so to be yet he humbled himselfe and tooke on him the forme of a servant and became obedient to the death even the death of the crosse Thirdly those dishonourable infirmities which befall men because of the infirmitie of the flesh because they cannot avoid them and those dishonourable cruelties which are laid upon some men as to bee torne in peeces with wilde horses our Saviour had no need to suffer these First those dishonorable infirmities as the rotting of the body in the grave and returning to its own proper elemeÌ„ts the body of Christ did not
so Secondly some againe are maliciously massacred with dishonourable cruelties they are puld the flesh from the bones and burnt to ashes c. None of all these did fall to our Saviour these are personall things they belong not to the nature of man and therefore it was no way requisite that Christ should undergoe those kinds of death marke these two passages to open it a little Acts 2.27 quoted out of Psalme 16.10 Thou wilt not leave my soule in hell neither wilt thou suffer thine holy one to see corruption Now the Saints of God doe see corruption but this was a dishonourable infirmitie for Christ though he suffered for us yet hee raised up himselfe from the vildnesse of the grave and saw no corruption and therefore it was no dishonour to him Iohn 19.33 36. When the souldiers found our Saviour dead they brake not his legs that the Scripture might be fulfilled which saith not a bone of him shall bee broken Whatsoever dishonour our Saviour Christ did submit himselfe unto he was willing to suffer but what was not by Law required and what was not fit for him to suffer that Christ would not suffer the Jewes to doe unto him for the Law did not require this in the curse that his legs should bee broken and therefore Christ would not undergoe it this is the third conclusion Vse 1 From the former truth that our Saviour Christ did die this naturall death I gather thus much it is a marvellous sweet cordiall to all the Saints of God upon their sicke beds it is a ground of strong consolation as the Apostle saith to beare up the hearts of Gods people in the day of death that they may lift up their heads with comfort and looke grizzeld death in the face with courage and boldnesse for the death of Christ hath taken away the evill of thy death therefore be not thou troubled with it nor dismaid by it there is no bitternesse in that pill nor no venome in that cup to thee for the poyson is gone therefore bee not you troubled with it whensoever God sends it upon you for the sharpest death of a Saint of God is like a humble Bee that hath no sting in it which a childe may play withall and not be hurt and thus Saint Paul plaid with death 1 Cor. 15.55 Oh death where is thy sting as if he should say the wicked feare death because the sting is in it to them but that sting is taken away from mee by the death of the Lord Jesus Christ when Christ went downe into the grave he sugered it and made it sweet and easie as a bed of Downe for beleevers to rest upon There are three privileges which every beleever may challenge upon his deathbed the first is this First every beleever may and should under the authoritie of mercy challenge mercy and in the vertue of the death of Christ he should boldly lay downe his life 1 Thes 4.16 The dead in Christ shall rise first that is the value of the phrase in the vertue of the death of Christ wee die also that as he died by his owne power rose againe so also wee die that wee may rise againe The Saints of God die that they may bee like to Christ and be raised againe and so bee for ever happy with Christ this is the particular good that the death of Christ communicates to the faithfull ones 1 Cor. 15.36 Thou foole that which thou somest it is not quickned unlesse it die it must first be corrupted that it may grow againe into an eare of corne the meaning is a man therefore dies that he may rise againe the body must lie downe in the dust 1 Cor. 15.53 This corruption must put on incorruption and this mortalitie must put on immortalitie Now corruption cannot put on incorruption nor mortalitie cannot put on immortalitie so long as wee are here the body of Adam could not be made immortall of it selfe the frame of it would not affoord so much for Adams body needed meat and had it but immortall bodies need no food but live by the power of Gods Spirit therefore Christ tooke downe the frame of this nature that hee might make it a more excellent frame It is therefore said that a Christian dies rather in the authoritie of mercy than justice that as Christ died and rose again so Christ will have all his servants die that hee may of a corrupt nature and a mortall body make an immortall body he will make it immortall which nature it selfe no not in its perfection could not doe this is the first privilege A second privilege which beleevers receive is this the death of the beleever puts an end to all his sinnes and miseries and sorrowes that when the soule and body shall part in sunder then sin shall depart from both and when they goe out of this life they shall goe from all the miseries of this life we shall never bee more pestered with lusts and corruptions we shall never bee drawne from the Lord more Satan is now busie but when the Saints of God die there is a separation from all sinnes from all sorrowes from all temptations never to be assaulted more this is the meaning of that place 2 Cor. 4.10 Everywhere we beare about in our bodies the dying of the Lord Iesus that the life also of Iesus may be made manifest in our mortall bodies the meaning is this Christ by his death did subdue sinne and now by the sorrowes and troubles he suffered and by the power of his death there is a totall separation made from sin in soule and body therefore when as in the power of Christs death we can lay downe these bodies then are we separated from sinne this is to beare about in our bodies the dying of the Lord Jesus this is quite contrarie in every unbeleever for death naturall in an unbeleever is but the very beginning of all their other plagues they sip of Gods vengeance now but they shall have the full cup then sinne in them now is restrained but then their sinnes shall take full possession of them Satan now doth but tempt them but then â—e shall take possession of them as it is said of the rich foole in the Gospell This night shall they fetch away thy soule and then as they shall bee for ever plagued so they shall be for ever sinfull nothing but sinne shall be in them they shall be altogether proud and for ever proud they shall be altogether malicious and for ever malicious and the devils shall drag the soule of the wicked out of the body downe to hell for evermore and there shall tyranize over it for ever but on the contrary it is not so with the Saints the end of their life is but the beginning of another they goe from a vale of teares to a haven of happinesse Thirdly the death of the beleever is a mean to bring and estate them into the full possession of all
that happinesse and glory which heretofore hath beene expected and Christ hath promised now it shall be attained the time now comes when the Saints of God shall have no more tears in their eyes nor sin in their soules not sorrow in their hearts when they die then their sins and sorrowes die too you shal never be dead harted more then you shal have holineâ— in ful possession which so long time you have longed for it is now only in expectation and you hope and looke for it when the Lord will put wisedome into your blinde mindes and holinesse into your corrupted hearts but when death comes it will bring you to the fruition of all that holinesse and happinesse and this is done by the death of the Lord Jesus Christ 1 Iohn 3.2 Wee are now the sonnes of God but it doth not appeare what we shall bee and we know that when he shall be made manifest we shall bee made like him that is like to him in all holinesse and happinesse as hee is altogether holy and altogether happy now you are children but onely in nonage now you are onely wives betrothed and you goe up and downe in your rags of sinne but when the solemnization of the marriage shall be in the great day of accounts then we shall be like him and hee will make us altogether holy and hee will fill our blinde mindes with knowledge and possesse our corrupt hearts withall puritie holinesse and grace so far as thy soule shall be capable of it and shall bee needfull for thee what are you unwilling to goe to your husband the wife sometimes receives letters from her espoused husband shee welcomes the messenger and accepts the tokens kindly and reads the letter gladly and will not part with his tokens above any thing but oh how she longs to injoy himselfe in his owne person this is her chiefest desire to be possessed of him and to have his company alwayes so the Lord Jesus Christ is your husband he died that ye might live he is ascended up into heaven and hath made passage for you you have many intimations of his mercy and many sweet smiles from heaven saying well goe thy way thy sins are pardoned and thy soule shall be saved these are his tokens and I hope you will lay them up by you make much of them but when will the time come that I may injoy my Saviour Now I have a little mercy and a little holinesse and a little pardon of sinne but oh that I might injoy my Saviour fully Now it is quite contrary with the wicked the death of the wicked is a means to shut them out of all the hope they had of receiving mercy for when death parts soule and body then there is no more cards and dice no more lusts the adulterer shall no more satisfie himselfe with his unclean lusts the drunkard shall not then bee drunke the blasphemer shall not then blaspheme so as hee was wont to doe for nothing but he shall be and blaspheme God for something and his soule shall bee full of Gods vengeance this is the death of the wicked the death of the Saints is like a ferriman to convey them over to eternall happinesse but the death of the wicked is as a hangman to bereave them of life and salvation too death to the saints is as a guide to convey them to happinesse but to the wicked death is as a Jailor to carry them away to the place of execution And thus much briefly of the former part of the answer namely that our Saviour suffered the death natural Now our Saviour did not onely suffer in his body but he suffered in his soule also you may conceive of it in two particulars First there is a reall withdrawing of the sense and feeling of the mercy and compassion of God a stoppage as I may say and a taking off the sweet operation of Gods love and favour from the soule when that sensible refreshing and conveyance of the mercy and kindnesse of Gods countenance is turned away from the soule this is a part of the second death and this is the paine of losse that is the poore sinner loseth that sweet influence of that abundant mercy and compassion and that sweetnesse that is in all those glorious attributes which should fill the soule with satisfactory sweetnesse and content as thus sometimes it pleases God to discover those pain of hell unto his servants here on earth and hee brings them by the suburbs of hell that they may know what it is to bee in heaven and also what it is to commit sinne so against a gracious God Psalme 31.22 I said in mine haste I am cast out of sight As if hee had said God hath taken away the sweet smiles of his countenance from the heart of David and 〈◊〉 is 〈◊〉 a part of the second death yet thou â—he art â—est the voyce of thy praier David was now in some distresse by reason of the withdrawing of the favour of God from his soule this is the first part of the second death Secondly when the fierce indignation of the Lord semeth upon the soule of a poore creature when the Lord sets open the floodgates of his anger and wrath and fils the soule unsupportably with his vengeance Psal 43. â— Why hast thou cast mee off and Psalme 51.11 Cast me not away out of thy presence c. The Lord seemed to cast him away and to send him packing and hee seemed to bee cast away in his owne apprehension both these you shall see concluded on in Iob 13.24 Thou râ—est bitter things against mee and hidest thy face away from me and takest mee for thy enemy The Lord not onely went away and hid him but he made Iob a But that so his arrowes might come against him pell mell and he let all his displeasure fall upon him with might and maine so then there is first a reall withdrawing of the sweetnesse of the mercy of God from the soule and secondly a reall inflicting of the indignation of the Lord and that fils the soule of a poore creature Quest. 2 Now the second question is this how far our Saviour suffered these paines To this I answer that so I may carry the cause with as much plainnesse and nakednesse as may be that each poore creature may get something give mee leave to answer the question in these conclusions one will make way for another onely here let mee tell you thus much that I mean onely to make declaration of the truth of the point and the argument shall be afterwards First it is possible that some paines of Hell may be suffered in this life and therefore the living and being of our Saviour in this life is no hindrance but that he might undergoe them This I say to prevent a weak plea of some that desire to tie and intail all the pains of Hell to another life and the place to be Hell and they thinke that
his body then doe can it bee possible that men should harbour sinne in them if they did but know what it hath done to them can you see it and not haâ—e it Oh behold that sinne which hath caused God the Father to be angry with thy Saviour and doe thou hate it and let thy soule for ever loath thy sinne which hath caused Christ thus to doe to come downe from heaven and to bee tortured by wicked miscreants and to cry out My God my God why hast thou forsaken me and as sin hath caused God the Father to punish thy Saviour so goe thou and be revenged upon thy sin and say Oh my pride and my stubbornnesse and my loosenesse and uncleannesse and base drunkennesse these were the nailes that pierced his hands aâ—â— his feet they pierced his sacred body and 〈◊〉 the wrath of God the Father upon his soule therefore let mee bee for ever revenged of this proud stubborne and rebellious heart of mine and let mee for ever loath my sinne because it brought all this sorrow upon my Saviour To presse this use a little more I charge you brethren as ever you had any tender love unto Jesus Christ or any regard of your owne comfort goe your wayes and bee for ever cast downe and humbled for those evill waies of yours which have brought our Saviour to such a gulfe of misery and to be angry with those sinnes that have made God the Father angry with the Lord Jesus Christ and take thou revenge upon that proud stubborne heart that brought all this misery upon thy Saviour This is the course of humanitie amongst men if a man knew of any one which had murthered his father or his friend whom he highly regarded and honoured nature shewes us thus much that our hearts would rise against the man and you would not bee able to brooke the sight of him and you cannot endure to see him in your companies and if law and conscience did not forbid it you could be contented to give him his deaths wound and to bee his bane and you would cry out against him Oh he hath murthered my father or my deere friend and though you would not run upon him and kil him yet this every one would doe he would follow the Law to the uttermost and if all the law in the land will do it he will have him hanged and if he might have it put to his choyce what death hee should die hee would chuse him a death as bad as hee could devise and if he might be his Executioner how would he mangle him and say thou wast the death of my father and then hee would give him one blow for this and another blow for that and say thou wretch thou hast taken away the life of my father and I will have thy life Now is a man thus inraged and is the heart of a man carried with such violence unto him that hath murthered his father or his friend and that for the losse of the naturall life Oh then how should your hearts bee transported with infinite indignation not against the man but even against the sinne which is the cause of all this and which is wholly opposite against God and not onely because it hath taken away the life of the body of our Saviour but also made him undergoe the wrath of an everlasting father your sinnes are they that have thus slaine the Lord Jesus Christ the Lord of life Therefore follow thou the law against these sins and raise hue and crie after them and bring them to the Sessions and set them before the tribunall of God and crie justice Lord justice against these sins of mine these slew my Saviour Lord slay them they have crucified my Saviour Lord crucifie them let me have life for life body for body and soule for soule these are the sins that have taken away the life from the body of our Saviour and tooke away all comfort from his soule Lord take away their life thus pursue thy sins and never leave them untill thou seest them bleed their last never thinke that thou hast power enough against corruption nor never thinke that thou dost enough against them but give thy corruptions one hacke more and confesse thy sinnes once more and say Lord his pride and this stubbornnesse Lord and this loosenesse of heart Lord these are they that kild my Saviour and I will be revenged of them and herein consider this when your hearts are inclining to any corruption or to any temptation of Satan and when thou findest thy soule drawne aside to any sin and when thou findest some temptings unto corruptions and stirrings of cursed lusts it is good then to have an actuall consideration of what sin hath done to the Lord Jesus Christ and reason thus with thy selfe and say these sins were the death of my Saviour and shall they be my delight these sins did pierce his hands and wounded his soule and shall they give contentment to my soule the Lord forbid did these sinnes plucke teares from his eyes and blood from his heart and shall I make them the delight of my heart the good Lord in mercy forbid it were it so that our hearts were fully and throughly perswaded that all the vanities of our mindes and all the lusts of our hearts and all the distempers of our affections were those that stabd the Lord Jesus Christ and wounded him to the heart it could not be that we should so delight in them and lavish out our soules and affections thereupon nay not onely Christianitie will doe it but nature and reason will even compell a man to doe the contrary could hee but reason thus with himselfe when corruptions tempt him and occasions call him and say thus with himselfe was it not enough and more than enough that the Son of God came downe from Heaven and suffered such grievous pains but shall I againe crucifie the Lord of life and shall I againe pierce those blessed hands of his and pierce that blessed side of his and all goare his sacred body with my uncleane sins and force him to crie out againe by reason of my sinnes which I have committed this is more than brutish and more than savage I beseech you in the bowels of the Lord to consider well of it you know what Christ said when Saul persecuted the poore Saints at Damascus Saul Saul why persecurest thou mee It pierced the Lord Christ when any of his members were pierced Acts 9.4 but now for such as beleeve in Christ and looke for mercy from Christ consider how neerly it will touch him and trouble him not onely to have his members pierced and persecuted but also to have his good Spirit grieved and himselfe to be wounded Imagine you heard the Lord speaking as the Church did in Lamentations 1.12 Is it nothing to you all oh yee that passe by is there any sorrow like unto my sorrow have you no compassion at all upon a Saviour
had undertaken these cautions I thought good to adde to stop the mouthed of all cavils that may arise in the hearts of those that are weake for the ground of Christs sufferings was freely and willingly according to the promise and agreement which was betweene the Father and himselfe Quest. 3 The third question followes and that is this whether our Saviour did suffer in body alone or in soule alone or in both Answer The answer apparantly and punctually is this Christ did properly and immediatly suffer the wrath of God in his soule as well as hee did the paines of death in his body hee did not onely suffer by communion and consent betweene the soule and the body as namely therefore the soule is pierced because the body is pierced no but he did properly and immediately receive and suffer the wrath of God in his soule as well as his body did death The Scripture doth expresse it this way and the Prophet foretold this in Esay 63.10 God shall make his soule an offering for sin you know every offering implies a full payment they did use to confesse their sinnes over the sacrifice and then to slay it intimating that the sacrifice was to undergoe whatsoever punishment was due unto their sinnes and so did Christ doe in bearing our sinnes nay Christ himselfe saith so Matthew 26.38 My soule is very heavie and sorrowfull even unto the death and that this must needs be the meaning of the text it shall appeare by further explication and therefore give mee leave to handle all the particulars of the sufferings of our Saviour and for our proceeding herein that I may be plaine and that this doctrine may drop as the dew and that every spire of grasse may receive some sap and sweetnesse and spirituall moisture there from let me doe two things wherein I will shew you that the sufferings of our Saviour were done partly in the garden and partly upon the crosse and for his agony in the garden let me doe two things First I will shew you what the Scripture saith of that agonie in the 14. of Saint Marke and in the 26. of Matthew Secondly I will make it good that those sufferings were most grievous sufferings which hee suffered in his soule For the first what our Saviour suffered when he was in that agony in the garden when he crieth out Father if it be possible let this cap passe from me The Scripture discovers the pith of all that anguish of soule and the whole compasse of it what it was that did thus fill the soule of our Saviour and that is in these two things and you shall finde them both in Marke 13.33 where the text saith when our Saviour was to enter into the combate he saith thus hee beganne to his amazed and to be very heavie let me expresse them thus hee beganne to bee driven to an astonishment and to have his soule fild with the indignation of the Lord. First our Saviour Christ foreseeing the wrath of God and the combate of God the Father comming against him hee began to be amazed the word in the originall is this That so you may see the depth of the distres and the bottome of the cup. The word amazement comes from a word that signifies to bee in a stand or to be astonished such a sorrow as men use to have for the losse of some deare friend nay the preposition in that which is added signifies a griefe beyond astonishment whatsoever griefe could befall a creature without sinne that all befell our Saviour this word carries two things with it First there comes an admiration from the suddennesse of the thing Secondly a stroke of errour which smiteth upon the soule with the admiration of it as when a sudden and an unwonted and an intolerable evil beginneth to seize upon a man and the stroke of some terrour and feâ—â— strikes in and drives the soule to an amaze and insomuch that the heart saith good Lord what will this come to if this befall mee what shall become of mee this is astonishment The second part is this and that goes further and our translation expresseth it to the full My soule beginnes to be very heavie that 's our translation but the word goes a degree further when this sorrow act onely strooke and shooke the heart of our Saviour with the suddennesse of it but it entred into his soule and fild it abundantly and rackt it to the uttermost of the abilities of nature to beare it shall I deale nakedly this word heavie carries two things with it First that the soule of our Saviour was surcharged and fild being full with the indignation of the Lord and that heavy vexation that lay upon him for so the word implies abundance of misery which doth beare downe the heart of a poore creature but this was not in the Lord Jesus Christ though his soule were filled brimme full of the indignation of the Lord yet hee was not overcharged with it Secondly hence it followes that all the faculties of the whole nature of the soule of our Saviour they gathered up themselves and they drew up all their forces to beare up themselves against the wrath of the Lord which was now comming upon them all the powers of his soule the minde and the memory and hope and feare they were all gathered up as in time of warre the souldiers come all forth from their garrisons to close in the maine battell so the Lord Jesus foresaw the wrath of the Father comming against him and hee drew forth all his abilities and left all other imployments wholly and brought them to fence and to fortifie themselves to beare this wrath of the Lord as if our Saviour had said Come yee all hither and help to beare up my soule against the unsupportable wrath of God this is the very skirt and selvedge of the word yet observe this by the way our Saviour was not deprived of this worke of any of his abilities but onely they were cald off from all other imployments and they wholly betooke themselves to beane the wrath of the Lord as the maine worke which now did lie upon them and this may be done and was done by our Saviour and yet without sinne As it is with a clocke a man may stoâ— the wheels upon force and make them stand still though there bee no distemper in the wheels causing it but onely the hand which stops it So it was with Christ there was no infirmitie in the minde or memorie of our Saviour but the hand of God was so heavie upon him and the wrath of God so seized upon him that all other actions ceased and hee attended to no other thing but to this how to beare the wrath of God the Evangelist in Matthew 26.38 shewes the explication of both these My soule is exceeding heavie tarrie yee here and watch with mee my soule is heavie even unto the death that is my soule is besieged and beset and
times as when a man cannot well drinke a great potion at one draught he drinkes and breathes and then drinks againe and breathes and then drinkes the third time so Christ was resolved to beare all the wrath of God and because it was too grievous for the humane nature to drinke it all at once therefore hee drinkes and breaths againe and then drinkes the second time and breaths againe and so drinkes the third time and so our Saviour was able to suffer all and not to bee driven to any distemper or weaknesse for all those distempers of affections they arise from these three grounds 1 Either affections prevent judgement 2 Or else it will not yeeld to judgement 3 Or thirdly it disturbs judgement Now our Saviour tooke one draught and then breathed and then tooke another draught and 〈◊〉 had againe and so thinke it at the third time so that none of all the sorrowes of the agonie that he undertooke troubled him because hee undertooke it when he would and yet bore all and so gave full satisfaction Thus you see what our Saviour suffered in the garden in his soule and it was such a kinde of sorrow that he tooke onely Peter and Iames and Iohn with him and no more Now in the next place I come to fasten upon the proofe of the point to wit that this sorrow must needs bee more than can come from the paines of death and I shall make it good by force of argument that this sorrow cannot come barely from the naturall death I shall give you grounds from Scripture and from reason and I reason thus All the sorrowes that came upon our Saviour they came by reason in this cup that is from these sorrowes and miseries that he was to beare both in the agonie in the garden and upon the crosse Now that cup which brought astonishment in upon his soule and fild it full of anguish and drove him to an amaze and not only to weep bitterly but to trickle downe drops of clodded blood that cup must needs bee more than the pains of a naturall death but that cup which caused all this was that which brought them in and made him thus to be astonished and fild his soule with anguish and wrested clodded blood from his body therefore this was more than naturall death the latter part of the argument is undeniable namely that the agonie came from this cup therefore the cup was the cause of his sorrowes and griefes and teares but to thinke that naturall death should drive our Saviour to this astonishment it is unreasonable to thinke it that the Souldier should beare that which the Commander cannot beare and that many a poore Christian that hath but a little grace should beare the paine of a naturall death for a good cause and that comfortably and shall not Christ the Fountain of all grace beare much more it is unreasonable for any man to thinke so therefore there must be more than the paines of a naturall death in the sufferings of our Saviour Hee that gave his Saints grace to beare these paines of the naturall death he hath much more grace in himselfe to beare them and to come forth from under them Vse 1 Is it so that the Lord Jesus Christ was driven to this astonishment and to all this misery then what use will you make of the point shake the â—ee and gather the fruit Let every soule learne from hence what will bee the fruit of sinne and what he may expect from sinne if he doe rightly conceive of it wee use to judge of physicke by the working of it especially if it be some strange kinde of physicke then the working of it will discover the nature of it And as it is with some great personages as the Popes and such like they have their tasters to taste their meat for them for certainly if the meat doe poyson him that tastes it then it will doe him no good that eats iâ— so see what sinne hath done in Christ and the same it will doe in thee what he hath received from it doe thou looke to partake of the same if thou continue in sin He onely tasted of it by way of imputation and he had only the shadowes of sin as I have formerly shewed hee had onely the taste of sin by way of account and charge and imputation therefore if it made him sicke even to death then know thou shalt bee sure to feele the same it will worke upon thee much more that hast sin not by way of imputation but thou hast it by way of commission and thou canst sit at thy base pleasures and loose company and sinfull occasions and drawest on iniquitie as it were with cart-ropes it will bee thy death if the Lord be not mercifull unto thee to save thee and the Lord Christ gracious to pardon thee therefore let us not judge of our sinnes according to our conceits it is that which cozens and deceives thousands of poore creatures therefore let us not value our sinnes according to the sweetnesse that our owne corrupt heart findes in them nor according to the pleasure that wee expect from them they goe downe merrily now but they kill as certainly It is the great weaknesse of poore soules that wee see sinne a great way off through many glasse windowes many mediums and covers there are many profits and pleasures and dalliances that are betweene sinne and us and we see sinne through all these and therefore sin is welcomed and received because it seemes pleasant but now I would have you see sinne in the nature of it and therefore looke upon sinne in the Lord Jesus Christ and there see it in its colours and see what vexation it brought on our Saviour the same it will bring upon thee unlesse the Lord be the more mercifull Is is with sinners as it is with children little children that know not the nature of a Beare or a Lion if they lie sleeping they will bee ready to play with them but if the Beare begin to shake himselfe and the Lion begin to rore it makes not onely children afraid but even the stoutest to flie wee dally with the hole of the Aspe sinne hath devoured thousands at this day and children that wee are we play with sin and with the pride of our owne cursed hearts and our lusts and our ambition and uncleannesse and with the neglect of Gods ordinances and every other corruption The drunkard playes with his drunkennesse and the adulterer with his dalliances and the proud man with his ambitious thoughts and so every wretch with his wicked practices and this ambition is now asleep but if you could see these roring upon you and ready to devoure you then certainly you that now take delight in them would flie from them Proverbs 7.27 It is observable what sinne will doe the adulterous woman meets the poore deluded creature and she inticeth him with her base lusts and he dreams of nothing but Downe
whole heavens as I may say and did darken all the Sunne-shine of Gods favour as it is with the Sun in the firmament when a little cloud growes greater and greater untill it cover the whole heaven then we thinke it is almost night so all the sinnes of all the faithfull did overspread all the whole heavens that even the star-light of Gods compassion and the lightning of Gods love and favour appeared not Now I come to the reasons of our Saviours grievous sufferings in his soule and the reasons are these First from the cause Secondly from the place to which our Saviour was called Thirdly from the love of the Lord Jesus Christ which makes it most plaine of all Reason 1 First from the cause it cannot bee that it was the Jewes and Herod and Pilate that made him crie out in this manner but the justice of God the Father came against him and the devill entred the combate with the Lord Jesus Christ upon the crosse Luke 22.53 This is your houre and the power of darknesse hell gates were set open and the devils were all let loose upon our Saviour and therefore as Divines doe wisely and judiciously observe in Coloss 2.15 Hee led captivity captive and spoyled principalities and powers and tooke the hand writing of ordinances that was against us and fastned them to his crosse hee was now in the maine combat with all the powers of sinne hell and death These were they that did make the combat with the Lord of life Reason 2 The second reason is taken from the place which he underwent he was to be a Priest and he was to offer up himselfe for a sacrifice not his body alone but also his soule as Hebrewes 9.20.24 Christ offered up himselfe for a sacrifice Reason 3 Thirdly the love of the Lord Jesus was such that of necessitie it must bee so and those that thinke that the Lord Jesus suffered nothing else but onely the death of the body they wonderfully wrong the love of the Lord Jesus Christ the like love was never seene for had he suffered only the death naturall then some of Gods people had shewed greater love than ever Christ did as Paul Romans 9.3 I could bee content to want the sense of the love of Christ for the people of the Iewes c. Now if our Saviour had onely suffered the death naturall then Paul could have beene content to doe more than Christ did Thus you see the nature of this forsaking of Christ Secondly there was also a curse which befell our Saviour which here is intimated but is fully exprest Gal. 3.13 Christ hath redeemed us from the curse of the Law why because he was made a curse for us how doth he prove that because it is written cursed is every one that hangeth on a tree He proves the truth by the Type the curse lay in this that Christ did suffer whatsoever was due unto us So the Apostle reasons that whatsoever curse was due unto us that our Saviour did suffer the curse was this the Father did not only withdraw the sense and sweetnesse of his love and favour from the Lord Jesus Christ but hee also let in his heavie indignation and wrath into his soule and that seized upon and fild the soule of our Saviour brim full and this was the curses The Scripture doth expresse it in two particulars or there are two degrees of it First the justice of God had a single combat with our Saviour in the garden and there it had three bouts with him the Lord dealt very roughly with him and the blowes were very heavie that hee laid upon our Saviour there for they went to the heart of him and yet that was but a little skirmish Esay 53.4 5. God smote him and bruised him insomuch that there was clodded blood seene to come dropping from him these heavie bouts that hee had wounded him and went to the very heart of him but now patience and forbearance and longsuffering and mercy and compassion they all come into rescue our Saviour and they afford him a little breathing and refreshing so that though the blowes were heavie and the thrusts were sore yet he did breathe and live and it was not the maine stroke of all and the reason was because patience mercy and goodnesse and bountie came in to rescue him but then the second part was this Not only Gods anger had a single combat with him but at last the justice of God gathered up all the powers of it and the wrath of God drew up all the forces together and they marched in furiously against Christ and whereas before the Father smote at him and did thrust at him now hee slew him When our Saviour came to the crosse and the heat of the battle lay upon him then all the sense and sweetnesse of Gods countenance and favour they all left our Saviour in the open field for in the garden hee had some refreshings and some breathing times and mercy and goodnesse did step in and say slay him not but let him have some refreshings but now the sense and the feeling of all these was gone Vse The use of this last branch it is a word of terrour and it is able to shake the hearts of the proudest wretches under heaven they that let themselves against God and Heaven and make nothing of the sinnes they have committed nor of the wrath of God threatned and when the Minister saith Oh the end of those sins will be bitternesse this contempt of God and grace and holy services and these oaths will be bitter in the latter end How can you beare the wrath of God and you cannot possibly avoid it tusâ— say they come let us talke of other matters and not busie our selves with these matters well saith the Minister but the word is true and the word saith it well then saith the soule and I will beare it as well as I can If I sinne I will beare it and if I come into hell I shall beare it as well as another and I shall make a shift for one Oh poore sinfull creature wilt thou beare it and make thy part good as well as another dost thou know what thou saist ler all those stouthearted men that sit in the feat of the scornfull and make nothing of God nor his wrath nor of hell nor of the sinnes that they have committed let them know that they shall never bee able to beare the indignation of the Lord see here and behold a little all you that make nothing of the withdrawing of Gods favour Psalme 97.4 5. and Revelation â— 14 15 16 17. The heavens departed away as a scrowle when it is rowled and every mountaine and Isle were removed out of their places and the kings of the earth and the great men and the rich men and the chiefe captaines and the mighty men and every bondman and every free man hid themselves in the dens and rocks and in the mountaines and said to
Saviour might abate of the punishment by the same right the dignitie of his person might as well take it quite away if one drop of the blood of Christ would save all the world then what needed Christ to have suffered the pains of death for if the dignitie of the person might free him from the one it might free him from the other also but the Law and Justice of God required whatsoever Christ did in his wisedome suffer and the death of Christ was not superfluous and besides the dignitie of the person is to farre from freeing him from the punishment that it fits him to beare the punishment it exempts him not from the punishment but it furnisheth him with abilities to beare it as he must be man that hee may suffer finitely so he must be God that must satisfie infinitely the justice of God requires two things First such a kinde of punishment as may bee sutable to the wrong of the Law by the sinne of Adam that is an infinite punishment Secondly the person must bee such a one as may bee regarded therefore he must bee such a person as must be able to beare the punishment and to satisfie infinitely and to come forth from under it therefore the excellency of Christ as he was God doth not dispence with the punishment but enables him to suffer it as the infinite wrath of God was express and shewed upon man by reason of sinne in laying on this punishment both in body and soule so the infinite sufferings of Christ underwent them both therefore that which divine justice required and without which it is not satisfied that he must suffer but the justice of God did require it and without it the justice of God was not satisfied and therefore Christ did suffer both Object To this argument the Jesuites reply it needed not say they that that curse which Adam did deserve should bee suffered by the second Adam which is Christ for say they God might have pardoned all the sinne of Adam without any satisfaction or else by his infinite wisedome and power he could have provided another way and therfore if Christ suffer but in part it may suffices Answer To which I answer it is a foolish nice and silly curiositie to inquire of Gods absolute power what he might have done and what he had power to doe when we see what he hath done For as hee will save the humble mercifully so hee will preserve his justice in the salvation of man Esay 53.10 The will of the Lord shall prosper in his hand and Psalme 40.8 I desire to doe thy will oh my God It is the will of God that Christ should come and should suffer for our sinnes he hath revealed what his will is and it is folly to inquire what God might doe when we see what he hath done and besides this I take to bee an everlasting truth that none of all the attributes of God can ever enterfeere or crosse one another it cannot be for then God should not procure nor maintaine his owne glory for when hee should procure the glory of his justice hee should wrong the glory of his mercy and when he should procure the glory of his mercy hee should wrong the glory of his justice and the glory of his justice must bee preserved as well as the glory of his mercy magnified the mercy of God cannot wrong justice nor the justice of God cannot overpower mercy therefore hence I infer thus much if there were no means in the world whereby the justice of God which had received wrong could be satisfied but only by the sufferings of him who was God and man then it was against the will of God and against the will of Christ which was both God and man and against their glory and dignitie to devise another way or means to pardon sinne without the satisfaction of divine justice it is against his glory power and wisedome to wrong either justice or mercy for he should either have wronged mercy in not pardoning or else wronged justice in not punishing of Christ therefore if there should be no way to doe it but only by the death of him who was both God and man then there was no other way of redemption but this way for an infinite justice being wronged there is no way else to satisfie an infinite justice but by the suffering of him who was infinite and that was onely the Lord Jesus Christ for there was no more infinites in the world I will winde it up thus that punishment which was included in the curse and which was deserved by the first Adam that was suffered by Christ the second Adam but the punishment both of soule and body were the punishments included in the curse and deserved by the sinne of Adam therefore it is borne by the second Adam as certainly as it was deserved by the first Adam Reason 3 The third reason is taken from the office of Christ and the place which he underwent because our Saviour Christ was our suretie and our sinnes were charged upon him and hee became paymaster so that the covenant which hee had made with God the Father bound him to it and his faithfulnesse and truth tied him to it nay he tooke all our sinnes upon him and therefore he must satisfie for thee If the Lord Christ were our suretie and tooke all our sinnes upon him by imputation and the debt was made his then the payment also must be discharged by the Lord Jesus Christ but certainly all your pride and stubbornnesse c. they were all charged upon our Saviour and set upon his soore and laid upon his backe therefore hee must suffer for all because hee was made sinne for all so the issue of the point is this unlesse the Lord Jesus Christ had suffered both in soule and body justice had not beene so fully satisfied but the justice of God required both and the curse included both and therefore Christ suffered both and hath fulfilled whatsoever was or could bee required by divine justice Now to come to the use something must bee said to justifie the riches of Gods free grace the first use shall be this Vse 1 It shall bee a word of confutation and it directly meets with Popish Purgatory a wicked errour that fals like Dagon before the Arke and like clouds dispersed by the Sunne so that sottish imagination is hence condemned by this doctrine it is a dreame devised to picke mens purses and to delude mens consciences and to fill the Popes coffers they thinke that Christ frees every faithfull man from the punishments of hell and from all that any sinne hath devised but onely there are some veniall sinnes and the punishments of those a man must suffer for himselfe and therefore when a man dies hee must goe downe to Purgatorie and there bee purged and cleansed from the evill of them this is that which they say if they can but perswade men that they shall be in Purgatorie
threatnings of God can take no hold upon them but though they are so rebellious here yet everlasting condemnation shall take hold of them and shall have power over them hereafter and will drag their soules and bodies downe to hell and there they shall suffer intolerably and incomprehensibly and then hell and condemnation shall tell them thus much seeing the commands of God could take no hold upon you therefore we will the mercies of God could not perswade with you but the judgements of God shall prevaile against you What becomes of all the great and mighty men of the world where is Pharaoh and Nimrod and the rest of them the wrath of God hath throwne them upon their backs in hell but you that are true beleevers the second death shall have no power over you though wrath and condemnation seeme to lay hold upon you yet there is no power in them to condemne you because if Christ hath taken away the paines of the second death then it shall never oppresse such as belong to the Lord Jesus Christ therefore goe your way comforted there is nothing that shall ever prevaile against you Object Oh but saith the soule could I see Heaven gates set open if the way were open and plaine that I might see the way and walke in it then I could be comforted but what I in heaven the Angels are all holy and God is a holy God and a pure redeemer and all things there are pure and undefiled can such a wretch as I am come to heaven certainly the Saints will goe out of heaven if I come there Answer No the blood of Christ will doe all this for you and it will make way for thee into heaven as Hebr. 10.19 20. Seeing therefore brethren that by the blood of Iesus we may most boldly enter into the holy places by the new and the living way which hee hath prepared for us through the vaile which is his flesh marke two things in that place you may have boldnesse you feare now that your sinnes will not bee pardoned and that God the Father will not accept of you well be not proud and sawcie but take the blood of Christ along with you and goe on boldly and chearfully All you that have an interest in the great worke of God either for brokennesse of heart or vocation to call you to rely upon the Lord Jesus Christ bee thou a sinner If thou hast faith I speake not of the measure of faith but hast thou faith then why sittest thou here drooping Go you on cheerily and undauntedly and goe with comfort to everlasting happinesse every thing gives you comfort had you but eyes to see it God and men Heaven and earth sinne justice hell and condemnation gives you all comfort If you looke up to justice that saith you poore beleeving creatures goe your way comforted I am setisfied to the full If you looke to hell and death and condemnation they say be comforted you poore beleeving soules we have no power over you the Lord Iesus Christ hath conquered us and if you looke to your owne sinnes they tell you thus much and say be for ever comforted for wee have pleaded against you but wee have lost the cause If you looke up to heaven there you may see glory and happinesse and blessednesse ready to entertaine every beleeving soule and they all call after you and say Come ye blessed of my Father inherit the Kingdome prepared for you therefore goe away cheerily and get you to heaven and when you come there be discomforted if you can if Christ and God and Heaven and all call you and say come all hither you beleeving soules then lift up your heads with joy and draw the waters of comfort and consolation from this truth onely remember this here when you finde your sins roaring upon you and telling your Father that you have sinned and justice cries and hell threatens then take the blood of Christ and see before your eyes all that ever Christ hath suffered and see justice fully satisfied and heare the blood of Christ speaking as well as the clamours of sinne it is the misery that we are in that we can here the bawlings of Satan and of corruption crying and saying what you salvation and yet have these and these corruptions we heare these and we hearken not to the other the blood of Christ hath pardoned all and will cleanse all Oh heare that voyce and you shall see and heare that it speakes admirable things this is the second use Vse 3 Thirdly hath Christ done all this then stand amazed at that endlesse and boundlesse love of the Lord Jesus Christ but onely that the Scripture cannot lie and God hath said which is faithfull and true and cannot be deceived and is infinite in all his workes otherwise man that is sensible of his sins and wants could not beleeve it but yet Christ hath done it and it is worth the while to weigh it and to consider of it in a holy admiration although wee are not able to walke in any measure answerable thereto had our Saviour only sent his creatures to serve us and had we onely had some Prophets to advise us in the way to Heaven or had hee onely sent his holy Angels from his chamber of presence to attend upon us and minister to us it had beene a great deale of mercy or had Christ come downe from the heavens to visit us It had beene a peculiar favour that a King will not onely send to the Prison but goe himselfe to the lungeon and aske saying is such a man here a man would thinke himselfe strangely honoured and the world would wonder at it and say the King himselfe came to the prison to day to see such a man certainly he loves him dearly or had Christ himselfe come onely and wept over us and said Oh that you had never sinned and oh that you had more considered of my goodnesse and the excellency of happinesse oh that you had never sinned this had beene marvellous mercy but that Christ himselfe should come and strive with us in mercy and patience and we slight it and not onely to provide the comforts of this life but the means of a better life and to give us peculiar blessings nay that the Lord Jesus should be so fond of a company of rebels and hell-hounds that he thinkes nothing good enough for them hee hath prepared heaven for them and he gives them the comforts of the earth for their use too nay he hath given them his blood and his life and all and yet you are not at the highest what doe you talke of life hee was not onely content to part with life but hee was content to part with the sense and sweetnesse of Gods love which is a thousand times better than life it selfe as David saith The loving kindnesse of God is better than life it selfe He was content to be accused that we might be blessed he was content
he had so deeply drunke of the cup of affliction he said now it is finished that is now the fierce indignation of the Lord is over Take a little childe or infant new borne and lay it in a little streame if no man come to succour it there can be no hope that it will live not properly because of the water but because the childe is weake and not able to keepe it selfe from being overpowred by the water and therefore there is no hope to have reliefe for it but let a strong man come and he will not be drowned by the streame for hee is of height and strength either to wade thorow it or else to save himselfe by swimming so there is the streame of the indignation of the Lord Now God will not help a poore sinfull creature and he cannot help himselfe therefore the streame will destroy him and there is no hope for he is never able to free himselfe because God will not and he himselfe cannot but the Lord Jesus Christ that hath skill and power because he is God as well as man therefore though he beare the wrath of God yet because hee is able to wade thorow it and to beare it therefore it is that he will deliver himselfe and all us with him Thus ye see that desperation is a consequent that followes from the sinfulnesse and weaknes of the creature and that it is no part of the second death The second part of this conclusion followes and I desire it may bee attended to by all you that are weake ones for this objection doth put many Divines themselves to a stand and yet the case is very cleere so farre as my light and line serves me Secondly the eternitie of the punishments say they for if Christ suffered the pains of the second death then hee must be in hell for ever It is a weake and a sinfull plea I say our Saviour might and did suffer the second death and yet not the eternitie of it I beseech you to take notice of two things herein First you must take notice of the difference betweene the death threatned and the death denounced and betweene the torments of hell also betweene the eternitie of time and the circumstances of time that may bee altered and changed as the debt or punishment is fully suffered or not suffered As for example the time of a mans lying in prison is no part of the payment but he doth lie in prison because hee cannot pay the debt as thus A man is in prison for a thousand pound he must lie in prison ten years because he can pay but a hundreth pound a year but now let a rich man come that can discharge the payment within ten moneths or ten dayes or ten houres it is as well if he doe it in ten houres as if he did it in ten years nay it is better done Just so it is here the debt is this In the day that thou eatest thereof thou shalt die the death the punishment is death and every poore creature must die the first and second death Now because a poore creature cannot satisfie Gods justice 〈◊〉 this life for if God should but let in the power of his wrath in this life into the soule and fill the soule with his fierce indignation it would kill a man even in this life therefore the Lord by death takes away a poore creature and drags him downe to hell he doth arrest him by conscience here and saith Thou hast sinned and deserved wrath and thou canst not beare my wrath here therefore thou shalt die and be made immortall that thou maist beare it for evermore because a man cannot pay it now therefore he is paying of it to all eternitie for hee is never able to pay and satisfie for the whole summe but now the Lord Jesus Christ hath cash ready at hand and is able to lay downe the payment for all the faithfull to the full hee layes downe the life naturall and hee also suffers the paines of the second death therefore hee is able to deliver himselfe and all those that are his First of all Vse 1. hath our Saviour thus suffered and hath he stepped in betweene the wrath of God the Father and the faithfull Justice saith that foule hath sinned and must be damned and anger saith I must breake out against that poore soule then the Lord Jesus Christ steps in and saith I will beare all and undertake the satisfiing of all I will beare all those punishments due unto them you that are beleevers and have a share in Christ unto you I speake labour thou from hence to see the hainousnesse of sinne and to hate it because it hath brought all this evill upon thy Saviour and would have brought the same upon thee had not the Lord Jesus Christ stepped in betweene thee and the wrath of the Father Oh looke what thy sin hath done unto the Lord Jesus Christ and see if you can love it take contentment in the cōmission of it Let me teach you how to do it send your thoughts afar off and see our Saviour in the garden crying out and saying My soule is exceeding heavie unto the death my soule is even beset with sorrowes oh watch and pray And also when he was in that bitter agonie in the garden And he prayed yet more earnestly and hee stretched out his prayers that it broke his heart almost behold the teares in his eyes and the clodded blood that came from him and his soule was almost broken within him under the fierce indignation of the Lord and he fell upon the ground and yet all this would not doe the deed follow him to the crosse and seeing him attended with the souldiers and pierced thorow with a speare see then if thou canst love thy sinnes that have done all this and further when you have seene him thus nailed to the crosse and pierced thorow with a speare then if you have any hearts of men I doe not say of Christians listen a while and here those hideous cries My God my God why hast thou forsaken me Oh brethren it went very heavy with our Saviour Now imagine that you heard those heart breaking sighes which broke the heavens and let them breake thy heart too Oh goe your wayes home I charge you in the Name of Jesus Christ and answer your owne hearts or rather answer the petitions of our Saviour and say Lord why hast thou forsaken Oh Lord it was for my pride and my contempt of thy word and my despising of holy duties and for the rest of my sinnes I should have beene forsaken and thou wast contented to bee forsaken for me Oh can you consider of this and love your sinnes still which have brought all this misery upon a Saviour if you can love your sins now doe and if you can harbour that pride and stubbornnesse in your hearts which would have pluckt the heart out of Christs body and his soule from