not only shew them what they must do but how they may come to do their Duty in this kind for saith he The Grace of God which bringeth Salvation c. In the Words you may observe the Teacher the Lesson the Encouragement and Inducements to learn First The Teacher is the Grace of God described ver 11. Secondly The Lesson is the whole Duty of our Heavenly Calling set forth ver 12. and there 1 st Negatively in departing from Evil denying Vngodliness and worldly Lusts. 2 dly Positively in cleaving to that which is good We should live soberly righteously and godly in this present World Where you may observe that the Duty of the Creature is distributed into three Ranks and Parts according to the several Objects to which it is refâ—â—red soberly we must walk as to our selves righteously as to our Neighbour and godly that the Lord himself may not be defrauded of his Portion There are in a moral Consideration but three things in the World thy Self thy Neighbour and God and suitably doth the Apostle distribute and parcel out Christian Offices and Duties soberly as to our selves righteously as to our Neighbour and godly as to God Thirdly The Encouragements to learn and they are two If we look forward there is Hope if we look backward there is Gratitude or an Obligation arising from the Death of Christ. In short the two great Motives and Inducements are the Hope of eternal Life and the End of Christ's Death Hope of eternal Life ver 13. Looking for the blessed Hope c. the End of Christ's Death ver 14. who gave himself for us c. The Text being long I shall forbear Exposition till I come to handle the several Branches I shall first begin with the Teacher described ver 11. The Grace of God that bringeth Salvation hath appeared to all Men. The Grace of God is described by its Property it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Grace bringing Salvation or tending to Salvation as the Word signifies and by a special Adjunct its present Manifestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared suddainly broken out like the Light of the Morning after a dark Night and then there is the Extent of that Manifestation it hath appeared to all Men. Some indeed refer this Extent not to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared but to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing Salvation and they read it as we do in the Margent The Grace of God that bringeth Salvation to all Men hath appeared there is not much Difference To supersede all Doubt and Dispute about the matter all Men here signifies all sorts of Men for the Apostle had spoken of Servants and Bond-men that they in their Relations should glorify God and he proves it by this Argument The Grace of God hath appeared to all Men that is to the Bond-man as well as to the Lord and Master therefore they in their places are to discharge their Duties as well as others for the Gospel as I said hath appeared to all Men and presseth all sorts of Duties I. I begin with the thing described The Grace of God It is a term that admits of divers Acceptations sometimes it is put for God's eternal Favour and Good-Will sometimes for the Effects of this Favour as Grace infused and bestowed upon the Creature Ephes. 4.7 To every one of us is given Grace according to the Measure of the Gift of Christ. Sometimes it is put for the Gospel which is the Charter by which we hold this Grace and so it is said Rom. 6.15 You are not under the Law but under Grace i. e. under the State of the Gospel Here I take it in the first sense viz. for the gracious Will and good Pleasure of God to do Good to Men or to shew Mercy to the Creature for God's Kindness and Bounty to Men is expressed by several terms the most usual are two Grace and Mercy I will shew how they agree and how they differ They both agree in this that they are Attributes which merely respect the Creature The Love and Knowledg of God first falleth upon himself God knows himself and loves himself and then the Creature But now the Mercy and Grace of God are merely transient and pass out to and respect the Creature only God cannot be gracious to himself and merciful to himself as he loves himself and knows himself and therefore herein they agree But now in some respects they differ Grace properly signifies the Freeness of God's Love Mercy relates to the Misery of the Creature God's external Motive is our Misery and his internal Motive is his own Grace Mercy respects us as we are in our selves worthy of Condemnation Grace respects us as we are compared with others that are not elected As for Instance if the Question be Why any are chosen to Life it is out of Mercy because they are lost and undone Creatures But then if the Question be Why these are chosen above others then the ultimate Reason is God's Grace Once more the Angels that never sinned are saved meerly out of Grace and not out of Mercy it is not proper to say they are saved out of Mercy for they were never miserable but Men that were once miserable are saved not only out of Grace but also out of Mercy In short Mercy signifies that Love of God which helps the Miserable and Grace signifies a Property in God to give forth things freely and without desert Grace doth all gratis freely and without any Merit or Precedent Obligation or Debt Note then Doct. 1. That the original and first moving Cause of all the Blessings we have from God is Grace Survey all the Blessings of the Covenant and from first to last you will see Grace doth all Election Vocation Justification Sanctification Glorification all is from Grace There 's a clue of Scriptures which will lead us through all these steps and direct us to Grace 1. For Election Rom. 11.5 6. There is a Remnant according to the Election of Grace And then he adds presently for Paul cannot mention Grace but he must run out into the Praise or Vindication of it And if by Grace then it is no more of Works otherwise Grace is no more Grace But if it be of Works then it is more Grace otherwise Work is no more Work Mark the Context The Apostle's drift in that place is to prove that all Israel are not cast away that thô the Nation of Israel were past by yet there were a Remnant chosen according to the Election of Grace Grace is spoken of by the by but he takes every little Occasion to digress into the Commendation of Grace and what doth he say The Foundation and Ground of Salvation is God's Election and the impulsive Cause of Election is God's Grace Why is there a Remnant there 's an Election and why is there Election it is according to Grace 2. Our Calling when Election breaketh out in time and becometh
Reverend Thoughts that by a deliberate gaze you may raise your Souls into an Holy Wonder and Amiration 1. I shall lay down some preparative Considerations 2. I shall come to the work it self I. To prepare you To consecrate your thoughts for the entertainment of so great a Mystery consider these things 1. When you have done your utmost your thoughts will still fall short Isa. 40.28 There is no searching of his understanding There is an excess in every Attribute above all Humane Thought and Conceit and though we follow on after God yet we cannot find him out to perfection Now among all his Attributes none is more hidden from us than his Wisdom as Children that are only busied in puppets and bawbles cannot imagin what it is to govern a Common-wealth Power is obvious but our foolish Spirits cannot trace the Wisdom of Providence much more his Wisdom discovered in the Gospel One of the Names of Christ is Wonderful Isa. 9.6 It is a point that we should alwayes be studying and yet we can never come to the bottom of it and therefore what is wanting in Thoughts must be supplyed by wonder When we have done all we must cry out Rom. 11.23 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his wayes past finding out As if he had said I have done as much as I can I have discovered as much as I am able but I must leave off disputing and fall now to wondring The Light of the Scripture doth not discover him fully 1 Cor. 13.9 We know in part and we prophesie in part Full Knowledge is our Portion in Heaven these are but partial Discoveries we have even in the Word of God However this is no excuse for Negligence and Barrenness Not for Negligence for we must follow on to know the Lord Hosea 6.3 It is the fault of Christians that they keep alwayes to their Milk and first childish Thoughts and Apprehensions we should rise higher in our Considerations and Admirations of the Love and Wisdom of God It is notable that Moses his first request to God was What is thy name Exod. 3.13 and then I beseech thee shew me thy glory Exod. 33.18 we must follow on from considering Gods Name to clearer sights of his Glory Not for Barrenness Empty Thoughts void of Argument and Discourse beget a confused Stupor not a Wonder the Thoughts are only stayed not raised 2. Not only Men but Angels themselves are at a loss in this great Mystery they study it as well as we and cannot come to the bottom of it 1 Pet. 1.12 Which things the Angels desire to look into The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bow down and bend the Body it is an allusion to the Cherubims that were pictured over the Ark stooping and as it were bending their Bodies as prying into the Mysteries of the Ark. The Mysteries of the Gospel are so sublime that the Angels which do continually behold the face of God cannot perfectly comprehend them they are learning and improving their knowledge by learning and improving the dispensations of God to the Church Ephes. 3.10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God that they may know the curious contrivances of Gods Wisdom by observing the Revelations that are made and the Dispensations God hath used towards his Church And possibly this may be the meaning of the Apostle in that expression 1 Tim. 3.16 Seen of Angels that is with Reverence Admiration and wonder to see Christ stoop so low to be cloathed with Flesh to condescend to a Nature so much beneath their own This is the work of Angels either they desire to know more of Christ or they delight themselves in beholding of that they know Oh we should never be weary of searching into these Holy Mysteries and acting our thoughts upon them 3. They wonder most at the contrivance of the Gospel that have most Interest in it to others it is but a cold Story or naked Plot. Concernment sharpneth Invention and Affection a Man doth then more seriously consider of it their Eyes are open and they have more of sense and feeling And that is the Reason why the injoyments of the Saints have notes of wonder annexed to the expressions of them as Phil. 4.7 The peace of God which passeth all understanding c. 1 Pet. 1.8 Ioy unspeakable and fall of glory they that have a taste of it know what it is to enjoy a calm and serene Conscience through the application of the Promises of the Gospel They can best wonder at the contrivance of the Gospel who are called out of darkness into his marvellous light 1 Pet. 2.9 They wonder in their thoughts that God and Christ should design their Heaven be plotting and contriving their Salvation before all Worlds how they may be Vessels â—â—lled up with Glory Oh marvellous Light wonderful unutterable Joy These are the apprehensions of Gods Children others may look upon the Gospel as a probable Truth but they have found it a comfortable Truth therefore their hearts are raised in wonder II. I come to the Work it self You may manage it three wayes 1. By Observations 2. By Arguments 3. By Comparisons 1. By Observations Observe what is Beautiful and Excellent in the Gospel 1. God did not contrive to save the fallen Angels Heb. 2.16 For verily he took not on him the nature of Angels but he took on him the seed of Abraham He was not made an Angel for Angels as he was made a Man for Men. Oh Lord Thou sawest Angels sinning but not returning in them thou didst discover the severity of thy Justice but in us the riches of thy Mercy God would not so much as treat with a fallen Man Angel but plotted a way to recover In the Election of Angels Mercy is not so much glorified as in the Election and Calling of Men there was Grace showed in the Election of Angels but not Mercy none of the fallen Angels were saved but fallen Man is called to Grace in Christ. Certainly whatever the causes were there was much of Wisdom and Mercy in it Whether it be for this cause that when Adam sinned the whole Humane Nature fell but the whole Angelical Nature did not fall but only a part of it the kind it self needed not to be repaired but all the Mass of Mankind was poysoned Or whether this be the cause meerly the Will of God certainly there is much of Mercy in it Love after a breach is more glorious it is more to be reconciled than to be confirmed Poenitens the Penitent have more cause to glorifie God then Innocens the Innocent those that are received to Mercy than those that are confirmed by Grace Or else was this the cause Because the Angels sinned out of their own Motion Angels had no other Gemptation but their own
Iesus Christ. Where the three Persons are again mentioned and their Concurrence to our Salvation 2. That Words proper to their personal Operation are used for there is Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost The Father is represented as the Fountain of Love and all Goodness and as expressing and exerting his Love by the Son and Spirit By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation both in the reconciling God to us and procuring the Mission of the Spirit Communion is ascribed to the Spirit because all is applied or communicated to us by him Or thus our Salvation is ascribed in Election to the Love of the Father in Redemption to the Grace of the Son in Sanctification to the Communion or Participation of the Holy Ghost 1st The Love of God Love is ascribed to the Father for the Love of God is the Cause of all consider his giving Christ for us or giving Christ to us and us to him 1. In giving Christ for us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life Christ did not merit electing Love but Love rather moved God to give Christ for Sinners Love appointed the Son to be our Redeemer there was the Bosom and Bottom-Cause 2. In giving Christ to us Iohn 6.37 All that the Father giveth me shall come to me And him that cometh to me I will in no wise cast out John 17.6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word And in time he doth execute and accomplish this out of his meer Love Ier. 31.3 The Lord hath appeared to me of old saying Yea I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee As by Elective Love the Heirs of Salvation were distinguished from others in God himself or in his Intention and Purpose so by Regeneration and converting Love they are distinguished from others in themselves and set apart from the rest of the World to be the Objects of his special Love and Instruments of his Glory Besides there is a Love of God whereby he loveth us when we are in Christ Jesus which is the Ground of our Safety and Preservation Rom. 8.38 39. For I am perswaded 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 is in Christ Iesus our Lord. 2dly The Grace of our Lord Iesus Christ. What is intended us by the Father is brought about by the Grace of the Redeemer and therefore all the Provision Christ had made for our Salvation is called Grace 2 Cor. 8.9 For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his Poverty might be rich That is ye know his gracious Condescension in submitting to such a mean Condition for our sakes So 1 Cor. 16.23 The Grace of Lord Iesus Christ be with you all Grace is God's Favour and Love which was first purchased by Christ by his Obedience and bloody Sufferings Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Iesus Christ. Secondly applied by his Intercession which is also another Act of his Grace and therefore we come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in time of need Heb. 4.16 Namely having a great High Priest that is passed into the Heavens Iesus the Son of God ver 14. who knoweth our Infirmities Thirdly As it is bestowed by him as Lord of the New Creation upon such Terms as every way keep up the Honour and Interest of Grace in our Salvation Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God All the saving Benefits we have by Christ are from Grace such as Reconciliation with God the Renovation of our Natures and everlasting Glory and Happiness they are all dispensed in a gracious way from first to last 3dly The Communion of the Holy Ghost Communion is ascribed to the Holy Ghost It may be rendred Communion or Communication The Spirit reneweth and changeth our Nature and worketh Faith and Holiness in us Light Life and Love are the special Benefits which he communicates to us He doth enlighten our Minds to understand and believe the great things prepared for us by God through Jesus Christ. It is said 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God So Ephes. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Life for we live in the Spirit and are born of the Spirit that is have a new Life begotten in us therefore called a Spirit of Life before we lived as Men now as Christians And Love the Heart is bent and inclined to God It began in Love and endeth in Love Love of God endeth in Love to God This threefold Effect is expressed 2 Tim. 1.7 For God hath not given us the Spirit of Fear but of Power of Love and a sound Mind Life in Power as Light in a sound Mind And it is all together called the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature For it answereth to the Wisdom Power and Goodness of God 3. That all these Words imply Riches of Goodness Bounty and Liberality Love noteth a ready Inclination to do Good to others without the Excitement of external Motives it openeth and inlargeth the Heart to another and then the Hand cannot be shut 2 Cor. 6.11 O ye Corinthians our Mouth is open unto you our Heart is enlarged Grace is some good thing freely given So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion noteth a liberal Effusion or Distribution of the Graces of God's sanctifying Spirit and so it suteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of God and the Grace of Christ Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Spirit is joined with Bowels and Mercies Phil. 2.1 If any Fellowship of the Spirit if any Bowels and Mercies that is if you have received any Good from Christ by the Spirit So Rom. 15.26 For it hath pleased them of Macedonia and Achaia to make a certain Contribution for
sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God Man's Justification is not the cause of his Sanctification nor his Sanctification the cause of his Justification but Christ is the cause of both but yet he is first sanctified then justifyed first we recover his Image then his Favour then his Fellowship Now you must look after both these not to be eased of the fear of Hell onely but to be fitted for God The penitent heart seeketh both 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness He were a foolish Man that having his leg broken should onely seek to be eas'd of the smart and not to have his leg set right again Sin is the Mire that carnal persons stick in and are unwilling to be drawn out of it Therefore you are rightly affected when you seek not the one onely but the other also to have sin subdued as well as pardoned 3. Being Justified and Sanctified you must live to the Glory of God For you were not onely lost to your selves but to God And you must be recovered not to your selves onely but to God also You are redeemed to God Thou hast redeemed us to God Revel 5.9 and this redemption is applied to you Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead works to serve the living God You are Mortified to the Law Gal. 2.19 I through the Law am dead to the Law that I might live unto God You are Married to Christ Rom. 7.4 That you should be married to another even to him who is raised from the dead that ye should bring forth fruit unto God In short as we are under the New Covenant we are obliged to live unto God As we are Justified and Pardoned we are incouraged to live unto God As we are Sanctified we have a Principle of Grace to incline us to live unto God And we shall have besides this habitual principle his Spirit to work in us what is pleasing in his sight 4. You must continue with patience in well doing till you come to live with God Till then Christ's salvation is not perfect he hath not saved us to the uttermost nor is our recovery perfect we are not fully cleansed from all sin nor do we serve God perfectly nor injoy full communion with him Here Christ seeketh and there he saveth us indeed here he puts us into the way of Salvation but then are we compleatly saved A wicked Man is gone out of the way losing himself more and more but the regenerate person though he be put into the way yet he is not come to the end of the journey and therefore now we are but expecting and waiting for the salvation of God It is said Heb. 9.28 That unto them that look for him shall he appear the second time without sin unto Salvation Then he will reward all his Faithful Servants that look for him Heretofore he came to purchase Salvation then to confer and bestow Salvation Then Man shall be delivered from all sin and all the sad and woful consequents of sin and that for ever Now this is that we look for and wait for and that in the way of well-doing for when Christ hath sought us out and brought us home we must wander no more Well then being renewed and justified we must wait for the time when we shall be rid and freed from sin and sorrow for ever Vse 3. Is to press us to Thanksgiving that the Son of God should come from Heaven to seek and save those that are lost and us in particular Thankfulness for Redemption and Salvation by Christ being the great duty of Christians I shall a little inlarge upon it 1. Consider how sad was thy condition in thy lost estate You were fallen from God and become an Enemy to him in thy mind by evil works Col. 1.21 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled And were a wretched bondslave to Satan led captive by him at his will 2 Tim. 2.26 And that they may recover themselves out of the snare of the Devil who are taken captive by him at his will And thy work was to pursue vain pleasures sutable to thy fleshly mind Titus 3.3 Serving divers lusts and pleasures running with the rest of the wicked World into all manner of sin Ephes. 2.2 Wherein in times past ye walked according to the course of this World according to the prince of the power of the air the spirit that now worketh in the children of disobedience And all this while thou wert under a Sentence of Condemnation Iohn 3.18 He that believeth not is condemned already And there was nothing but the slender thread of a frail Life between thee and Execution and the Wrath of the Eternal God ready ever and anon to break out upon thee Iohn 3.36 He that believeth not the Son of God shall not see life but the wrath of God abideth on him Surely we that were lost were not worth the looking after now that God should with so much ado and so much care seek to save such wretched creatures Oh how should we be affected with the Mercy Which of you having a servant that run away from you sound and healthy but afterwards is become blind deformed and diseased will seek after him and cure him with costly Medicines and much care and bring him into the Family and receive him with so much tenderness as if all this had not been and yet this and much more is the case between us and God 2. Consider how many Thousands there are in the World whom God hath past by and left them in their Impenitency and Carnal Security under the bondage of sin and the vassalage of Satan and how few there are that shall be saved in comparison of the Multitude that shall be eternally destroyed and that God should call thee with an holy calling and bring thee in to be one of that little Flock that is under that good Shepherds care And that when there is but as it were one of a Family and two of a Tribe that thou shouldst be singled out from the rest and chosen when they are left What meer Grace and astonishing distinguishing Mercy is this Who maketh thee to differ from another And what hast thou that thou hast not received 1 Cor. 4.7 The Lord hath passed by Thousands and ten thousands who for deserts were all as good and for outward respects much better than us We were as deep in Original Sin as they and for Actual Sin it may be more foul and gross And for Dignity in the World many more Rich more Honourable more Wise are left in a state of sin to perish eternally And that thou shouldest be as a brand plucked
ye eat this bread and drink this cup. It is Sacriledge to defraud the People of the communion of the Cup and to separate what God hath joyned 2. The End declared Where what and how long 1. What is the end To annunciate or shew forth the Lord's death It may be read Indicatively or Imperatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They come to the same effect Annuntiare debetis Ye ought to shew forth So Vatablus 2. How long this Rite must be observed to this end Till He come that is to judgment Which implieth that this is a standing Ordinance or means to keep his Death in perpetual remembrance till we have no more need of Memorials because Christ is come in Person Doctr. The Lord's Supper is a solemn Commemoration of the Death and Passion of our Lord Iesus Christ. 1. By way of Illustration 2. By way of Confirmation I. By way of Illustration I shall explain both the Object and the Act. The Object is the Lord's death The Act is Annunciation or shewing forth First The Object Which I shall open in three Propositions 1. That the Sacraments do chiefly relate to Christ's death For Baptism Rom. 6.3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death The Lord's Supper in the Text. Both Sacraments represent him dead they do not represent him Glorified but Crucified They were Instituted in favour of Men and for the benefit of Man more directly and immediately than for the honour of Christ exalted In these Duties he representeth himself rather as one that procured the Glory of others than as one that is possessed of Glory himself and would have us consider his Death rather than his present Exaltation His Death is wholly for us but his Glory is for himself and us too Only we must distinguish between what is Primarily represented in the Sacrament and what is Secondarily and Consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it But primarily and properly Christ's Death is here represented and consequentially his Resurrection and Intercession as these Acts of his Mediation receive value from his Death We remember his Death as the Meritorious Cause of our Justification and Sanctification his Resurrection as the Publick Evidence Rom. 4.25 Who was delivered for our offences and was raised again for our justification Namely as his Resurrection sheweth his Satisfaction is perfect God requireth no more for the Atonement of the World His Intercession is nothing else but a representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entered in once into the holy place having obtained eternal redemption for us That is by his own Bloud he entered into Heaven having purchased Redemption for us from the Guilt and Power of Sin Well then it appeareth from the nature of the thing and the Rites here used that Christ's Body is represented to us as dead and broken and so proper Food for our Souls And his Blood as shed or poured out for the expiation of our Sins that we might obtain pardon and peace Eph. 1.7 In whom we have Redemption through his Blood the forgiveness of Sins according to the riches of his grace Luke 22.20 This Cup is the New Testament in my Blood which is shed for you 2. That we do not Commemorate Christ's death as a Tragical Story but as a Mystery of Godliness Many when they come to these Duties look upon Christ as an innocent Person unworthily handled and so make a Tragedy of his passion for the entertainment of their fancies and the lighter part of their affections rather than for their Faith to work upon their desire joy and thankfullness or to stir up any deep Repentance in them This remembrance produceth either Compassion or Indignation against the Jews 1. Compassion Alas the History of Christ's Passion will work no more upon us than the sad preparation of Abraham when he went to Sacrifice his Son Isaac or the Crys of Ioseph in the Pit or the pittiful words of Iacob when they told him that some Beast had devoured him or than the Sacking of Ierusalem by the Babylonians or how they handled that miserable King Zedekiah when they put out his Eyes or the moans of Dido for Aeneas Austin instanced in that living in that Country Quid miserius homine flente Didonis mortem non misâ—riam suam All these things though they be not of such importance as the sufferings of the Son of God will draw tears from us and passionately affect us for the time Christ seemeth to disprove this fond Compassion as it is acted and exercised towards himself Luke 23.28 to 31. Iesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and for your Children For behold the days are coming in the which they shall say Blessed are the Barren and the Womb that never bare and the Paps which never gave suck Then shall they begin to say to the Mountains fall on us and to the Hills cover us For if they do these things in a green Tree what shall be done in the dry The Gospel doth not propound the death of Christ as a Spectacle of humane Calamity No it is a point of higher consideration and God looketh for more inward and Spiritual motions than this passionate condoling 2. So for indignation against the Iews It is no more pleasing to Christ than the other Many Christians think it a piece of high Devotion to execrate the Memory of Iudas and the other Iews who were accessory to Christ's Death but this or somewhat like it is disproved too Peter was in a rage against Christ's Adversaries and therefore out of bravery draweth his Sword against a whole Troop or Band of Men that came to attacque him in the Garden But Christ saith Iohn 18.11 Put up thy Sword into the Sheath the Cup which my Father hath given me shall I not drink it No question but great Injustice was shewed to Christ the Iews fact was odious Iudas his treason Execrable but as our pity should be turned upon our selves so must our exasperation also The Gospel calleth for deeper consideration of this Mystery than what is Historical Namely such as is Evangelical and may suit with God's ends in it and our Faith in the Mediator and Saviour of the World Namely the horror of our Sins that they may become odious to us the Terror of God's impartial Justice that we may never think a light thought of it more the inestimableness of God's Love that we may have more admiring thoughts of the wonders of this Condescending Grace in giving his Son to die for us and of the unspeakable benefit and the joy of Salvation which is derived thence to us These are the true reflections on the Death of Christ and best serve for the improvement of it Namely to raise our hopes of Mercy