peace Luk. 2.29 And the like do we in a spirituall sense receive we the Lord Jesus being held forth unto us in the promise of the Gospell and take hold upon him clasping and imbracing him in the armes of our faith receiving him as our Saviour and Lord. As our Saviour believing on him for the pardon and remission of all our sins As our Lord yielding up our selves to be guided and governed by him by his word and Spirit Which whilest we do now shall we have no just cause to fear this Enemy which is by this Captain of our Salvation conquered and disarmed so as now it cannot hurt any of those that are his O then let every of us make sure our interest in him Upon which depends all our hope and comfort both in life and death Christ being once ours now we may hear the Apostle telling us that all things are ours 1 Cor. 3.21 All things among which he reckons Life and Death with things present and things to come All ours so is Life even temporall life so as it shall be continued to us whilest it is expedient And so is Death which when it comes shall not be hurtful but advantagious and beneficial To me to live is Christ and to dye is gain Phil. 1.21 So are things present the concernments of this present life as Crosses so Comforts both serving for our good And things to come Eternal glory and happinesse Which whilest a Christian is assured of why should not he be as willing to dye as live 3. Only in the third place look out also for the seal of the Spirit Look out for the seal of the Spirit Thus are Assurances made among men by setting seals to writings to bonds and bils and other conveyances And such Assurance labour we for to get the promises sealed unto us and that by this seal the seal of the Spirit which the Apostle calleth the earnest of our inheritance Eph. 1.13 14. An earnest confirms the bargain and assures the payment of the whole summe And so doth the earnest of the Spirit as he elswhere calleth it 2 Cor. 1.22 the work of Regeneration and Sanctification begun in the soul this is as Gods seal which confirmeth his promises to his people and giveth them assurance of their heavenly inheritance Which being assured off what should make them unwilling to depart hence when God calleth for them Having now another house to receive them when they are turned out of this and that infinitely better as the Apostle telleth them 2 Cor. 5.1 We know that if our earthly house of this Tabernacle were dissolved we have a building not made with hands eternal in the heavens Now what man would be unwilling to leave a poor ruinous Cottage which he holdeth only at the pleasure of the Land-lord being subject to be turned out of it every day when as he may have posession of a Royal palace whereof also he shal have the fee-simple estate And such is that heavenly house that celestial glory and happinesse which Christ having purchased for those that are his is gone before to take posession of and to prepare for them I go to prepare a place for you Joh. 14.2 it infinitely excelleth all earthly glory far more then the most princely palace doth the meanest cottage O labour we but to make sure this our Inheritance in that other world this will make us not unwilling to leave this Here is a first Direction Seek after Assurance that we have an interest in God and Jesus Christ and so a right to eternal life And being thus assured of Life Dir. 2 now Prepare for death Prepare for death by dying daily So did the blessed Apostle who tels his Corinthians that he dyed daily 1 Cor. 15.31 I protest by your rejoycing which I have in Christ Jesus our Lord I dye daily Apprehending death continually hanging over his head he was daily preparing for it And the like do we that we may be willing to dye once when God calleth us to it dye daily Q. But how shall we do this A. Take the answer in three or four particulars 1. Dye daily to sin This the Apostle telleth us Christ once did for us To sin In that he dyed he dyed unto sin once Rom. 6.10 This he did not for himself for he knew no sin but for us for the expiating of our sins the taking away the guilt of them And what he did once doe we daily daily dye to sin for the taking away the power of it in our selves A work which will not be done at once as that of our Saviour was True the Apostle speaking of believers saith they are dead to sin Rom. 6.2.11 in as much as they are not now under the power of it as sometimes they were But this is but an imperfect work not done at once Though sin hath received its mortal wound in them yet it is stil alive Though they be dead to it yet it liveth in them And therefore they must make this their daily their continual work to be dying to it mortifying the body of sin that it may dye before them The life of sin is the life of death So long as a man liveth in any one sin he will never be willing to dye And therefore set we upon the mortification of all our sinful Lusts Specially our beloved Lusts those which have been most near and dear to us most strong and prevalent in us Never resting until we find our hearts brought to an utter abhorrence and detestation of them and of all other sinful waies and courses so as we can say with the Psalmist that we hate every false way Psa 119.104 Thus Sin being dead death will not be so terrible As we get ground of the one we shal get strength against the other Secondly Dye daily to the world To the world So did the Apostle who telleth us of himself that he was crucified to the world and the world to him Gal. 6.14 He had as little affection to the world as the world had to him he was dead to that and that to him And it is the counsel which he giveth to others 1 Cor. 7.31 that they should so use this world as not abusing it Not doting upon any thing here below whether riches oâ— pleasures or honours Not setting the heart upon them If riches increase set not your hearts upon them Psal 62.10 And so for the rest Not being inordinately affected with any contentments which this world can afford but looking overly upon them so using them as if they used them not So run those foregoing directions of the Apostle there 1 Cor. 7.29 30. This I say brethren the time is short It remaineth that both they that have wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not And this let every of us strive to
is free from his Master so Job describes the state of the dead Job 3.17 18 19. Thus doth God our heavenly Father make use of this as his Handkerchief to wipe away all tears from the eyes of his Children as we have it Rev. 7. last After death there shall be to them no more death nor crying neither shall there be any more pain as that other Text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ae chylus Rev. 21.4 Death lets out the Christian as it doth all men from the sense and fear of all temporall Evils 2. Yea it freeth him from what is far worse from Spiritual Evils Spirituall giving a Quietus est as to the Body so to the Soul Freeing him 1. From Sin He that is dead is freed from sin Rom. From sin 6.7 So it is indeed with a mortified soul a regenerate person that is spiritually dead dead to sin which the Apostle there chiefly aymeth at he is freed from it viz. from the guilt and power of it But this is but a partiall freedome which is compleated and perfected in and by naturall death by which the Believer obtaineth a perfect freedome Being hereby so freed from sin as in this life he cannot be Freed from the committing of it From the inbeing of it From the beholding of it From the committing of it 1. From the committing of it which while he is here he is not cannot be However as the Apostle hath it in the verse there foregoing Rom. 6.6 the old man being crucified with Christ the Body of sin is so far destroyed that henceforth the regenerate person doth not serve sin he having thus suffered in the flesh ceaseth from sin as St. Peter hath it 1 Pet. 4.1 Corruption being in measure mortified he doth not now sin as before he did so as to make a custome and practise of it yet through weaknesse he doth commit some acts of sin and that daily There is not a just man upon earth that doth good and sinneth not Eccl. 7.20 But Death giveth the Believer a perfect discharge so as thenceforth he sinneth no more He that hath entred into his rest saith the Apostle he also hath ceased from his own works as God did from his Heb. 4.10 God upon the seventh day kept a Sabbath resting from his works of Creation such as he had wrought upon the six dayes before So doth the Believer in death he entereth into his rest that Eternall Sabbatisme where he ceaseth from his own works such works as he here wrought in the flesh specially from the works of the flesh sinfull works Opera nostra vocantur labores curas vocationis nostrae tùm opera carnis noturae vitiosae peccatae quae vere sunt nestra quia â nobis fiunt nec probantur Dec c. Pareus Com. ad loc which as Pareus there noteth upon it may most properly be called a mans own works inasmuch as he doth them of himself without any approbation or allowance from God From these works the Godly man after death wholly ceaseth Which the wicked man doth not who being in Hell ceaseth not to blaspheme God Like as the followers of the Beast are said to doe upon the powring out of the Vials They blasphemed the God of heaven because of their pains c. Rev. 16.9 11 21. so doe the damned in hell because of their torments they blaspheme God and commit other sins such as that their state is capable of Which whether they be formally and properly sins in them not lying under a Law as here they did I shall not dispute but Materially I am sure they are being the same sinfull acts which here they committed But from such acts shall the believer now cease so as never more to commit any sin Noe nor yet to be in any possibility of committing it Such a state doth death bring Gods Children to a state in this respect far more happy then that wherein our first Parents were in Paradise There they were free from sin but not from a possibility of sinning which the event shewed But Gods Saints by death are freed from this being hereby put into an impeccable state and so confirmed as that they shall never more have any will or inclination to that which is evill Thus are they freed from the acting the Committing of sin 2. From the inbeing of it And so Secondly from the Inbeing the Indwelling of it So it is that the best of Saints while they are here they have sin dwelling in them It is no more I that do it saith Paul but sin that dwelleth in me Rom. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby meaning Innolita illa pridem peccandi consuetndo Grot. Annot. ad loc not that Habit and Custome of sin which is in an unregenerate person as Grotius expounds it but that Naturall Corruption which still cleaveth to the Regenerate This he found still dwelling in him And so it will in the most sanctyfied soul upon earth And there dwelling it will also be warring seeming sometimes to Conquer So also that Apostle there out of his own experience complaines v. 23. I find another Law in my members warring against the Law of my mind and bringing me into Captivity to the Law of sin which is in my members Such a conflict there is and will be in the best of Saints Corruption striving against Grace Yea and sometimes prevailing against it Even as a strong tide carrieth the ship against the stroke of the Rowers Which cannot but create a great deal of trouble to the Soul So it did to that blessed Apostle who upon this account looked upon himself as a miserable man crying out in the next verse verse 24. O wretched man that I am who shal deliver me from the Body of this death That Body of sin as he elswere calleth it Rom. 6.6 which he found living in him was to him a Body of death making his life miserable to him So would it be to a Child-bearing woman to have the Child lye dead within her rotting and putrifying in her womb whereof notwithstanding all indeavours used she cannot be delivered Or to a living man to be tyed to a dead karkesse Even so is it with a regenerate person whilest he is here the living and the dead are tyed together Grace and Gorruption And so tyed together as nothing can part them but death Like as it was with that fretting leprosie of which we read Lev. 14.45 which having eaten into the Wals there was no cure for it but by pulling down the house Even so is it with this Leprosie of sin having seized upon the soul and eaten into all the powers and faculties of Soul and Body there is no way to be freed from it but by death And this will do it The house being pulled down the Leprosie ceased And so doth sin in death The dissolution of the Body is the Absolution of the Soul freeing it from this
the promises and assurances which we meet with in Scripture to this purpose The Lord preserveth the strangers he relieveth the fatherless and Widows Psal 146.9 A father of the Fatherless and a Judg of the Widow is God in his holy habitation Psal 68.5 Leave thy Fatherless children I will preserve them alive and let thy Widows trust in me Jer. 49.11 In thee the fatherless findeth Mercy Hos 14.3 Thus when Father and Mother forsake their Children as in death they do now as David speaketh it of himself Psal 27.10 The Lord taketh them up exercising a speciall providence over such This will he doe being left a God in Covenant with them And therefore no just ground why this consideration should so far prevaile with any that are in Covenant with God as to make them unwilling to dye upon this account which too often they are In this obey God and then trust in him As for that other part of this Allegation pâ—rting with friends and the loss of their society Friends upon earth not to be compared with those in heaven it cannot sway much Alas what are thy friends upon earth which thou art to leave in comparison of thy friends in heaven whom thou art to go to viz God and Jesus Christ his blessed Saints and Angels with whom thou shalt now have an everlasting Communion Besides thy friends and thou are not by this means for ever parted It is but for a time a little time Though thou shalt not return to them as David said of his Childe 2 Sam. 12.23 yet they shall come to thee meeting where you shall never part But saith another I am not unwilling to dye upon any such account Obj. 3 Dying without issue to continue the name but rather the contrary I have no issue to leave behind me which might succeed in my place inherit my estate or continue my name This was the thing which was conceived to have wrought so upon that good King Hezekiah that made the message which the Prophet brought him concerning his death so unwelcome unto him so as he wept when he heard it of which we heard before this he did as having yet no issue to succeede him to bear his name and sit upon his throne after him And the like consideration oft times after the like manner worketh upon others But was not this also the case of our blessed Saviour here A. The case of our blessed Saviour When as he was now to leave the world being a single person he had no issue of his Body none to succeed him to bear his name his naturall name after him True indeed as for his spiritual name he left enough to bear that viz. his Apostles and Ministers whose office it is to bear the name of Christ as he tels Ananias that Paul should doe Act. 9.15 By preaching and publishing of his Gospell But as for his natuâ—al name that dyed with him he leaving neither Child nor yet Brother to succeed him Yet was this consideration of no avail with him Notwithstanding this he knew that his name should be continued upon earth and withall that he should have a better name in heaven even that name above every name as it is called The good name of Gods Saints living when they are dead Phil. 2.9 And the like may all Gods Saints assure themselves of Having by their Godly and examplary life and conversation got them a good name whilest they were alive that shall be to them a precious ointment as the Preacher makes the comparison Eccl. 7.1 preserving and perfuming their memories when they are dead Such is the name of Jesus Christ Thy name is as ointment poured forth saith the Spouse of her well-beloved Cant. 1.3 And such shall the names of his Saints be When the name of the wicked shall rot rot above ground as their bodies do under it they having left nothing but a stinking savour behind them the memory of the just shal be blessed Prov. 10.7 But however They have in heaven a name better then of Sons and Daughters though they be forgotten upon earth yet they shall have a name in Heaven Yea and that a name above every name above whatever name upon earth A name better then of Sons and Daughters an everlasting name that shall not be cut off as the Lord promiseth his people Isai 56.5 As for the name of Sons and Daughters a name by issue continued it often faileth seldome lasteth to many generations But the name of Gods people is an everlasting name being a name written in heaven As for those names which are written in the earth which the names of worldlings are they are written in the dust and so shall perish But so shall not the names of Gods Saints which are written in heaven written in the book of life Having then assurance of such a name let not them be over ambitious of any other I but saith another Obj. I am not unwilling to dye but I would not dye yet And why not yet Why Being in the flower of age as yet I am in the flower of my age having lived but a little while upon earth so as to me death seemeth untimely A. A. Tâ—e case of our Saviour And was it not thus also with thy blessed Saviour was not he cut off in the flower of his age about the thirty third or thirty fourth year of his life And yet doth not he look upon his death as untimely now that the hour appointed by his Father was come Though thy time be not come yet if Gods be do not think it untimely I Obj. 5 But I might live to do God a great deal of service upon earth Desire of doing more service to God and upon that account I desire a longer date of daies And might not thy Saviour have done so too A. Yet when his Father calleth him from his work So might Christ have done he is not unwilling to leave off Repl Repl. I but he knew that his work was done I have finished the work which thou gavest me to do He knew that his work was finished saith he Joh. 17.4 And upon that account was he so willing to be gone But so cannot I say A. A. But this thou maiest say If God calleth thee hence So is ours when God calleth us from it the work which he hath given thee to do is finished though not the work which thou wouldest do to him And therefore be not averse to his call He who setteth thee to do his work knoweth how long it is fit for thee to be at it And if he cal thee off by that time thou hast wrought a few houres in his vineyard and giveth thee thy peny thou hast no cause to repine at it or be unwilling with it I Obj. 6 but saith another I know not how bitter how painfull The bitterness of Death my death may be As for death it self considering the miseries
we were pressed out of measure above strength So it was whatever the affliction was whether the great danger that he was in at Ephesus in that tumultuous sedition there raised by Demetrius of which we read Act. 19. as most looked upon it or some dangerous sicknesse wherewith he was visited or whatever it was it so seized upon him as that he was overburdened with the apprehensions of it pressed out of measure above strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor saith Calvin taken from a Porter Metaphâ—ra sumpta ab iis qui sub gravitate ponderis dâ—ficiunt Vel à nov bus quae nimio onere merguntur Calv. com in loc who hath a greater burden layd upon his shoulders then he is able to stand under or from a Ship that is laden beyond her bearing So was it with this great Apostle in this affliction The apprehension of the eminent danger wherein he was over burdened in his soul And was it not so also with our blessed Saviour himself Who in the midst of his passion cryeth out as sinking under his burden My God my God why hast thou forsaken me Mat. 27.46 How then is he said to afflict his people by measure such a measure so as to proportion their sufferings to their strength A. For answer we must distinguish of strength Answ A twofold strength natural supernatural which is twofold Naturall Supernaturall it is Aquinas his distinction upon that Text. The strength of Nature and the strength of Grace The former may be called our strength Pati suprà virtutem potest intelligi dupliciter vel suprà virtutem naturalem de hâc loquitur hic supra quam Deus aliquando permittit sanctos tentart vel suprà virtutem Gratiae de hâc intelligitur illud 1 Cor. 10.13 Aqu. in Com. in loc the latter Gods strength Now look at the former of these our own strength the strength of Nature and we shall finde it no newes no wonder that the people of God should be overburdened with their afflictions laden beyond their bearing pressed out of measure above strength this strength being no other then weaknesse Thus it is said of our Saviour 2 Cor. 13.4 He was crucified through weaknesse meaning his flesh his humane nature Such is the strength of nature no better then weaknesse Not able to stand out against Death no nor yet to look it in the face The reason why many meer naturall men do engage with this enemy with such resolution as they do is because they doe not apprehend it aright their senses are stupified intoxicated Even as the Jewes were wont to give stupifying potions to Malefactors before their Execution that so the fear of death might be thereby taken away Even so are the hearts of naturall men oft times stupified so as they do not apprehend the terrors of Death which if they did it were not all the power of nature that could be able to support and bear up the spirit against it Now beyond this strength it was that Paul was there pressed being in eminent danger insomuch that he even despaired of life as he there saith he found his spirit begin to fail him he was not able to bear it And so was it with our blessed Saviour himself in that his passion the God-head for a time as it were hiding it self withholding its wonted influence the Manhood being thus left to it self it was pressed beyond strength and so ready to succumbe But there is another strength in the people of God even a supernaturall strength Supernaturall strength supporting Gods people in their sufferings the strength of Grace whereby they are upheld and carryed on as in their active so in their passive obedience beyond the strength of nature inabled to doe and to suffer more then flesh and blood could doe In themselves they are poor weak impotent creatures not able to doe or suffer any thing as of themselves but by and through the Grace of God strengthening and enabling of them they are able to do and suffer all things So saith Paul of himself Phil. 4.13 I am able to do all things through Christ that strengthneth me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall I am able for all things viz. to suffer them Such are the things which he there speaketh of in the verse foregoing rather passions then actions as to be abased to suffer want c. these things Paul apprehends himself able to do But what made him so strong Not any strength of his own but the power of supernaturall grace received from his Lord and Master Christ Through Christ that strengthneth me And the like may every true Believer say how weak soever of himself yet through the grace of Christ strengthning of him he shall be able to bear to suffer whatever God shall please to lay upon him Thus it is not the strength of Nature but of Grace which maketh them thus able Even as it is with a Leaden Vessel which of it self being empty is subject to melt with a little fire but put water or other liquor into it and now it is able to indure the hottest Fornace so it is with Christians of themselves they are weak and feeble their hearts are ready to melt within them upon some great tryall As it is said of the Israelites when they were smitten at Aye Josh 7.5 The hearts of the people melted and became as water And the like saith David of himself Psal 119.28 My soul melted for heavinesse So is it sometimes with the best and strongest Christians being brought into a Fornace of affliction some fiery tryall their hearts are ready to melt within them But being by grace strengthned in the inward man through this supernaturall strength they are made pares oneri able to suffer that which all the strength of Nature could not doe And to this strength it is Afflictions proportioned to Gods strength in his people that God proportioneth the sufferings of his people Not to their own strength but to his strength Not to the strength of Nature but to the strength of Grace that strength which either already they have or which he supplyeth to them For so it is when God cometh to lay greater burdens upon his people then they are able to bear now he cometh in with a new supply of strength unto them In this way it was that Paul was supported under that Temptation wherewith he conflicted by a supply of Grace My grace is sufficient for thee 2 Cor. 12.9 The stronger conflicts any of Gods people meet with the more Grace doth he confer upon them for the inabling them to withstand those assaults And thus is his power made perfect in weaknesse as it there followeth putting forth and shewing it self more in supporting his people under such tryals as in themselves do far exceed their strength And thus you see this Doctrine confirmed and made good how God dispenseth all afflictions to his people by measure and that
The Action which is The Giving of this Cup The Cup which my Father hath given me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it was Doct. it was God the Father which gave this Cup to his Son Christ God the Father gave this Cup to his Sonne gave his Son to dye Mark it Here is the chief and principal Doctrine that this former part of the Text affords us God the Father gave this Cup to his Son Christ Which in effect and for substance speaketh one and the same thing with that of the Apostle Rom. 8.32 God spared not his own Son but delivered him up for us all So was it in the Type Abraham offered up his Son By Faith Abraham when he was tryed offered up Isaac and he that received the Promises offered up his only begotten Son so the Apostle to the Hebrewes hath it Heb. 11.17 And St. James the like Was not Abraham our Father justified by works when be had offered up Isaac his Son upon the Altar Jam. 2.21 This did he intentionally in affection and resolution binding his Son and laying him upon the Altar stretching forth his hand with the sacrificing Knife to slay him as the story sets it forth Gen. 22.9 10. Which in Gods acceptation was all one as if he had done what he purposed and intended to doe And so was it in the truth of that Type God the Father offers up his Son his only begotten Son Jesus Christ offers him up upon the Altar of the Crosse Where as the Prophet Isai describeth his Passion Isa 53.10 It pleased the Lord to bruise him he hath put him to grief when thou shalt make his soul an offering for sin c. Thus did God the Father give this bitter Cup to his Son giving him to suffer and die that painfull shamefull accursed death of the Crosse Obj. Obj. But was this the Fathers act How is Christ said to give himself here to remove a stone which lyeth in my way to meet with an obvious Objection Did God the Father give this Cup to his Son give him to the death how then is Christ said to give and offer up himself So we finde it frequently elsewhere expressed He gave himself for us that he might redeem us Tit. 2.14 Who gave himself for our sins that he might redeem us from this present evil world Gal. 1.4 Who through the eternal Spirit offered up himself Heb. 7.27 He poured out his soul unto death Isa 53.12 So runs the phrase of Scripture ordinarily speaking of the Death and Passion of Christ as his own voluntary act I lay down my life for my Sheep Joh. 10.15 Therefore doth my Father love me because I lay down my life vers 17. And again as it followeth No man taketh it from me but I lay it down of my self I have power to lay it down c. vers 18. How then is this here attributed to the Father that he should give this Cup to him A. Answ 1 To this the Answer is obvious 1. Christ as God co-working with his Father If we look at Christ as God the Son of God here that trite but true Maxim will be of use Opera Trinitatis ad extra sunt indivisa All the external works and actions of the Trinity such acts as they do out of themselves for or upon the Creature they are common to all the three Persons so as they may be indifferently referred and attributed to all or any of them Such was the work of Creation the joynt work of all the three Persons Father Son and Holy Ghost and so attributed sometimes to one sometimes to another And such was this work of â—edâ—mption however undertaken by one yet it was designed by all the three Persons being done by the mutual consent and agreement of all Father Son and Holy Ghost all concurring in the design though not in the execution of it What Christ as Mediator suffered he did it by the joynt consent of all the three Persons And therefore is it sometimes attributed to one sometimes to another Sometimes to the Father and sometimes to the Son who as they are one God so they have one will and one work The Son can do nothing of himself saith our Saviour but what he seeth the Father doe For what things soever the Father doth these also doth the Son likewise Joh. 5.19 Thus did Christ the Son not only imitate his Father doing works like unto his but Cooperate with him doing the same works And hence is it that the same Action is attributed sometimes to the one and sometimes to the other Thus we here finde the giving of Christ to the Death which yet was his own act attributed by him to God his Father he being the first worker in respect of Order and manner of working The Gup which my Father hath given me But secondly look upon Christ as Man A. 2 or rather as Mediator as God and Man As Mediator subservient to him so we shall finde him subservient to his Father readily doing his will Lo I come to do thy will O God Heb. 10.7 9. And as doing so suffering it Which he did in obedience unto him He humbled himself and became obedient to the death Phil. 2.8 And thus as his Father gave the Cup so he drank it so giving himself to the Death Even as it is not without ground conceived concerning the Type forementioned Abrahams offering of his Son Isaac This was Abrahams act and yet so as his Son concurred in it and that more then as a meer Patient being obedient to his Father at his command carrying of the Wood yielding himself to be bound and layd upon the Altar all which he did willingly So was it with our blessed Saviour Being acquainted with his Fathers will he yields himself to be bound which he was first in the Garden as we have it in the verse after the Text. and then by Caiaphas as we finde it Mar. 15.1 bears his Crosse submits unto the Death Thus the Father gave his Son and yet the Son gave himself But not to insist upon this Q. Explic. What God the Father did in and about the passion of his Son The way being thus cleared now come we by way of Explication to make enquiry what God the Father did in and about the Passion of his Son that he is here said to give the Cup to him The resolving of this Question will clear up this great and usetull truth A. This concurrence consisting in divers particulars The Action and concurrence of God the Father in and about the Death and Passion of his Son it consisteth in divers particulars Take we notice of five or six of them 1. He was privy to it he foresaw it he foreknew it He foresaw it This he did from Eternity So he doth all his Works Known unto God are all his works from the beginning of the World Act. 15.18 Whatsoever God bringeth to passe in time it is
denominated from his Divine nature God shed his blood that is that Person who was ruely God as well as Man shed his blood not as God but as Man Deus sed non qua Deus God but not as God Deus sed non Deitas God in the Concrete not the Godhead in the Abstract The Lord of glory was crucifyed the Author of life was killed that Person who was so in respect of his divine nature was crucified killed in his humane nature That which is proper to one nature is attributed to the person So is it with man in whom soul and body are united that which is proper to one of these is attributed to the Person As when the Body is sick wounded buryed we say the man is so So in the sufferings of Christ it was his Manhood which suffered not the Godhead yet it is attributed to the person Which is as I say sometimes denominated from the one nature sometimes from the other It was the humane nature of Christ or the Person of Christ in and according to his humane nature which properly suffered And this he did in his whole man Christ suffering in his whole man In his Body both in his Body and Soul 1. In his Body This it was which was bound scourged spit upon Crowned with thorns which first bare the Crosse and then was born of it which was pierced by the Nayls and the Spear which shed its blood Thus did he bear our sins in his own body on the Tree as St. Peter hath it 1 Pet. 2.4 And we are said to be sanctified that is freed from the guilt of sin and consecrated to the service of God through the offering of the body of Jesus Christ Heb. 10.10 2. But not his Body only but his Soul also In his Soul That also did bear a part in this suffering which it did not only by way of sympathy with the Body but immediately in and by it self So it did in that Agony of his in the Garden where he made that sad complaint to his Disciples My soul is exceeding sorrowfull even unto death Matth. 26.38 And afterwards upon the Crosse where being under a sad Eclipse the light of his Fathers countenance being hid from him by that black Cloud the sins of the World in that conflict he cryeth out My God my God why hast thou forsaken me Matth. 27.46 Thus did he then suffer in soul His soul being made an offering for sin as well as his Body as the Prophet Isai hath it Isa 53.10 Thus did he suffer in his humane nature in his whole man both Body and soul Q. But it may be said what then did not the Godhead also act a part in this Tragedy Was that only a Spectator a Looker on whilest the Manhood suffered A. The Godhead acting in the suffering of the Manhood Not so the Godhead at this time was not idle though it did not bear yet it acted a part in this Passion Though it did not suffer with the humane nature yet it concurred with it in sufsuffering Which it did in divers particulars Take we notice of Four or Five of them 1. Voluit It willed that suffering Christ as God willed that his suffering as Man Willing that it should suffer So much he intimates unto his Disciples Joh. 10.17 18. where he tells them I lay down my life that I may take it again No man taketh it from me but I lay it down of my self He layed down his life how why by the same power by which he took it up again by the power of his divine nature according to which he is properly called the Prince or Author of life Act. 3.15 By this power it was that he raised up his body from the death and by this power it was that he gave it up to death It was not the power of his humane nature that could doe this to lay down his life and take it up again at pleasure This was an act of his divine nature as well as his humane 2. Quievit As the Godhead willed that the Manhood should suffer Resting that it 〈…〉 suffer so it rested that it might suffer The divine nature was not withdrawn and severed from the humane in the time of its passion the union betwixt them being indissoluble but it rested not putting forth its power in any way of resistance which if it had done it was not all the Powers of Hell all the Men and Devils in the World that could have brought him to the Crosse The Godhead rested slept as it were even as Sampson did whilest his locks were cut off which it did for those three dayes during which time Christ seemed to be wholly left in the hands under the power of those his bloudy enemies for them to execute their rage and malice upon him Thus the Godhead though as I said not separated from the Manhood which it never was even then when Soul and Body were separated the one from the other the Godhead was severed from neither yet it rested Even as when a man is asleep his soul is not departed from his body yet it seemeth to have left it inasmuch as it doth not exercise those operations which before it did not looking out by the Eye not speaking by the Tongue not working by the Hand c. So was it here The Godhead being still with the Manhood dwelling in it and that as the soul doth in the body Bodily In ipso inâ—â—hitat plenitudo divinitatis corporaliter quià in Templo habitaverat umbâ—aliteâ— Grot. Annâ—t ex August in loc that is Pauls word Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non umbraliter as Augustine explains it not in the shadow as it dwelt in the Temple but Corporaliter Bodily that is Personally substantially yet it rested for a time not shewing it self not exercising its wonted operations The Godhead rested that the humane nature might suffer 3. Sustentavit Though the Godhead thus rested that it might suffer Supporting it in suffering yet it secretly supported and bare it up in suffering inabling it to drink this Cup to suffer that which otherwise of it self it could never have been able to have done viz. the wrath of God due unto the sins of the World An insupportable burden Such is the least drop of it Who knoweth the power of thine anger Psal 90.11 What is then such a full Viall of it as was poured out upon Christ in his sufferings This could his humane nature of it self never have borne But it was secretly supported by the divine nature As it is in Man where as the Wise man hath it Prov. 18.14 his spirit sustaineth his infirmities the soul being of a cheerfull temper beareth him up under his bodily ailments So here that Eternall spirit which dwelt in the humane nature of Christ sustained and bore it up under those otherwise unsufferable sufferings 4. And not only bare it up under those sufferings And making
fervice Never was there suffering in it self so dishonourable so ingiâ—rious Neither was there in it properly more Profit then Honour To us indeed it was profitable Nor profit as to our Holynesse and Happinesse but not so to him It is but a groundlesse conceit of the Church of Rome that by his sufferings he merited the glorifying of his Humane nature True indeed this was the way by which he passed to his Kingdome and glory so he tells his Disciples Luk. 24.26 Ought not Christ to suffer these things and so to enter into his glory But not the meritorious cause of it As our works are to us so were Christs sufferings to him Via ad regnum non causa regnandi the way to his Kingdome not the cause of his reigning He had no need to merit any thing for himself For as he was God so he was coequall with the Father infinitely blessed and happy from all eternity and so there could come no accession or addition of glory to him from his sufferings only a reassuming of that glory which for a time he had layd aside And as he was Man so by the Papists own confession he was comprehensor non viator even from the very first instant of his conception he was made blessed by the union of the divine nature with the humane from which union also flowed the glorifying of the Humane nature after it had suffered But I will not stand to dispute the Controversie with them This we are sure of the spirit of God in Scripture speaking of the Death and Passion of Christ it still refers the merit fruit and benefit of it unto us Hereby were we redeemed and reconciled unto God Hereby did he obtain for us deliverance from sin and death with righteousnesse and eternall life By his stripes we are healed through the merit of his death the gates of Heaven are set open to us which were shut before as Paradâ—se was against our first Parents For all these Scripture is expresse Thus all the profit is ours Yet did he undertake this dishonourable this unprofitable service for our sakes and this he did willingly resolvedly And shall not we be ready to do the like for him In our sufferings for him there are both these Both Honour And Profit 1. Sufferings for Christ honourable to the Christian What service so honourable as to suffer for Christ Wounds for his sake make honourable scars Reproaches revilings spittings upon such base aspersions as are cast upon us for his sake are honourable badges Which as Job saith he would doe by whatever charge his Adversaries should bring against him Job 31.36 we may take upon our shoulders and binde as a Crown to us It is a mistake if any shal think what we are ready to do that God and Christ are really honoured by their suffering for them Alas this honour reacheth not unto them no more then David saith of his goods or goodnesse Psal 16.2 It reflecteth wholly upon our selves The honour of whatever we doe or suffer for God and Christ is ours not theirs The Apostles when they had been beaten by the Jewes for preaching of Christ they departed from the presence of the Councell saith the Text rejoycing that they were accounted worthy to suffer for his Name Act. 5.41 This is an honourable service 2. And no lesse Profitable And no lesse profitable then honourable Profirable here making us like unto Christ conformable to his death which the Apostle maketh so much of Phil. 3.10 Profitable hereafter Not a wound not a stripe not a scoff not a taunt not a reproach which we have suffered for Christ but shall turn to a good account another day meeting us in heaven with an abundant recompense of reward If we suffer with him we shall be glorified with him Rom. 8.7 They who are here partakers of Christs sufferings when his glory shall be revealed they shall be glad with exceeding joy 1 Pet. 4.13 No service so profitable as this for which we have our Saviours own ensurance Matth. 19.29 Verily I say unto you every one that hath forsaken houses or lands c. for my Names sake shall receive an hundred fold viz. now in this life as St. Mark explains it Mar. 10.30 of secular goods if good for them or of spiritual riches which are better and shall inherit everlasting life And what a shame is it then for Christians to bear the Crosse of Christ so heavily To bear the Cross of Christ heavâ—ly a shame to Christians as for the most part they doe Alas every thing that we suffer for Christ we are ready to think it enough if not too much How willingly do we withdraw our necks from his yoke How willing are we to hearken to that counsel which Peter would have given to his Master to spare and favour our selves How ready to accept of all means for the taking of this Cup from our mouths Herein how unlike unto Christ How far from suffering for him as he did for us not only patiently but willingly Such spirits indeed there have been in some of the Lords worthies They have kissed this Cup they have readily embraced and rejoyced in their sufferings taking pleasure in them So did Peter and those other Apostles of whom I spake even now And the like did Paul who tells his Corinthians that he took pleasure in infirmities in reproaches in necessities in persâ—cutions in distresses for Christs sake 2 Cor. 12.10 And so did those Primitive Martyrs who took joyfully the spoyling of their goods Heb. 10.34 And the like have many of the Martyrs in succeeding Ages done who have gone to the Stake as our Saviour here did to his Crosse not as to a place of torment but as to a Chariot of Triumph Oh that there were the same spirit in all the Lords people Beloved they are but trivial sufferings which God calleth any of us to at this day for the cause of Christ for the most part but Tongue-persecution And what shall we not bear this with patience nay with chearfulnesse Was Christ so willing to suffer so much for us and shall not we be willing to suffer a little for him And being willing to suffer for him Vse 3 Christians not to be unwilling to suffer for those that are Christs be we not unwilling to suffer for his Herein follow we his example We see how willingly he offers up himself for his Church Do we the like if ever God shall honour us so far as to call us to such a service An honourable service next to our suffering for Christ to suffer for his Spouse his Body his Church A service which we are tyed to by many bonds We professe our selves Members of that Body Now every Member should be ready to suffer for the whole He who was the head of his Church we see how free he was of his dearest blood for it And shall we to whom it is an honour if we may be but
Negatives Taking heed of 3 things which shew us what we are not to doe what to take heed of The First whereof is Despising Gods Corrections and Chastisements Caveat 1 Despising Gods corrections whether by This is the counsel which wise Eliphaz giveth to his friend Job Despise not thou the chastening of the Almighty Job 5.17 And the same doth the wisest of men give to his Son Prov. 3.11 as also the Apostle taking it from him doth to all Christians Heb. 12.5 My Son despise not the chastening of the Lord. Despise not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fostidâ—â—e floccifacere Altimeas saith the Hebrew a word which signifieth both loathing and sleighting each of which is a kinde of despising And both these let Christians beware of 1. Of loathing this Cup so that word Maas is used by Job cap. 7.16 Loathing of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abominatus sum where being weary of his life he saith he loathed it My soul chooseth strangling and death rather then my life I loath it Maaseti Let not us do so by the Afflictions and tryals wherewith God is pleased to exercise us This flesh and blood nature is ready to doe Even as a weak stomach loatheth the Potion which is presented to it to drink so doth nature loath and as it were turn away the face from the Cup of Affliction which God reacheth forth But herein let Grace correct and rectifie nature So reason doth sonse in a wise Patient When the Potion is first brought to him it is offensive to his senses to his sight to his smell and much more to his taste but being informed by his Physician how needfull and usefull it is for him now he taketh and drinketh it off And thus doth the wise Christian by the Cups of Affliction which his heavenly Father gives him however nature is averse to them yet Grace taking notice and that from the great Physician God himself that they are both needfull and profitable now it submits So did our blessed Saviour However at his first entring into the Garden his stomach as I may say rose against his Cup which he saw coming towards him he seemed to loath it the thought of it set him into a sweat put him into an Agony and thereupon he betook himself to his prayers praying to his Father once and again yea a third time and that with great earnestnesse that if it were possible this Cup might passe from him as we have it in that Chapter forecited Math. 26. yet taking full notice that it was his Fathers will that he should drink it and of what concernment it was to his Church see here how be submits to it readily willingly resolvedly not induring to have this Cup kept from his mouth The Cup which my Father hath given me shall I not drink it And the like work let grace have in every of our hearts for the rectifying of nature Though Nature be averse to such afflictions as God seeth fit for us let Grace submit Which let it doe upon this twofold consideration The needfulnesse And Profitablenesse of them 1. Their needfulnesse Afflictions needfull Now for a season if need be ye are made heavy through manifold temptations 1 Pet. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God never maketh his people heavy but where need is As a wise Physician will never minister a churlish potion to his Patient but where his necessity requireth it No more doth the most wise God dispense any sharp afflictions to his people but where he seeth they have need of them This happily themselves apprehend not not seeing the danger wherein they are but God seeth it and thereupon taketh this course with them for the preventing of some greater evill When we are judged we are chastened of the Lord that we should not be condemned with the World 1 Cor. 11.32 2. Profitable And as they are needfull for the preventing of evils so profitable Such are sanctifyed afflictions they bring forth many blessed fruits No chastisement for the present seemeth to be joyous but grievous neverthelesse afterward it yieldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12.11 But of this God willing I shall speak more hereafter Upon these accounts let not any of us loath the Cup which our heavenly Father giveth us so as to refuse the drinking of it putting it from us specially by the use of any indirect and unwarrantable means 2. And as we are to take heed of loathing so of slighting it Sleighting of them So the Apostle following the Seventy renders the word in his citing of that Text of the wisemans Heb. 12.5 My Son despise not the Ghastening of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne parvi ducas do not set light by it the word coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parvus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura do not disregard and sleight it as a thing not worth the taking notice of This do they as I have shewn you who are not will not be affected with the hand of God lying upon them they shut the dore of their hearts against their afflictions and will not suffer them to enter there This let not any of us doe When God layeth his hand upon us upon what part in what kinde soever it be he expects that we should lay it to our hearts A Parent is not well pleased with his Childe when it laugheth at his correction Gods hand ever to be layed to heart This beware we of Is God angry with us and doth he manifest his displeasure in any tokens of it see that we take it to heart so as to humble our selves under his hand So did the Church in her Captivity Lam. 3.19 20. Remembring my affliction and my misery the Wormwood and the Gall my soul hath them still in remembrance and is humbled in me And the like the Apostles Peter and James call for at the hands of all Christians in their afflicted conditions Humble your selves in the sight of the Lord Jam. 4.10 Humble your selves under the mighty hand of God 1 Pet. 5.6 This is a thing which God looketh for to be thus acknowledged in his Judgements and Chastisements Not to be sensible of his hand not to be humbled under it is no other but a high contempt Which take we heed of Afflictions are Gods Messengers all sent by him every one having an errand from him to us Now this is a thing which Princes will not endure to have their Messengers how mean soever despised sleighted shut out of dores sent away without a hearing Do not we so deal by these Messengers which are sent by God to us but hear them hearken to them Hear the rod and who hath appointed it Mic. 6.9 Suffer every affliction to enter into the heart taking notice of Gods hand in it humble our souls under it And let this our humbling be in measure proportionable to our
Chastisements upon his people the Jewes Isa 27.9 When he hath tried me saith Job I shall come forth as Gold Strengthning Grace Job 23.10 2. Corruption being thus in measure purged out now Grace cometh to be strengthned So Paul found it in his own experience In his sufferings as he tells us he fainted not but though our outward man perish yet the inward man saith he is renewed day by day 2 Cor. 4.16 Thus did he gather strength in and from his sufferings However the outward man his Body or the naturall man was thereby weakned and impayred yet his inward man his soul or the spiritual man was thereby confirmed and strengthned And so fareth it with Gods Saints Like Palm-trees to which we finde them compared Psal 92.12 The righteous shall flourish like the Palm-tree the more they are pressed down the more they spread and the higher they grow That which the Poets fained concerning their Antaeus that in his wrestling with Hercules he gained new strength by every fall is true in them Nothing contributes more to their spiritual strength then their temporall weaknesses Hereby God doth to use Pauls word 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up that heavenly fire of grace in the hearts of his people making use of their Afflictions as his Bellowes to blow up those sparks which otherwise were subject to die Graces strengthned by exercise in Affliction And very usefull they are in this way for the stirring up and thereby for the strengthning of every grace in the soul by setting them awork exercising them Thus do they strengthen Faith and confidence in God Paul telleth us Faith that he received the sentence of death in himself to this end that he might not trust in himself but in God who raiseth the dead 2 Cor. 1.9 And St. Peter tells the Saints to whom he writeth 1 Pet. 1.6 7. Now for a season saith he ye are in heavinesse through manifold temptations that the tryall of your Faith being much more precious then Gold that perisheth though it be tryed with fire might be found unto praise honour and glery at the appearing of Jesus Christ Gold is not more advanced by fire then faith by sufferings These are but as shakings to the Plant which make it root the better the deeper and surer Thus the Christian being shaken by Afflictions he taketh the firmer hold of Christ and is rooted more and more in him And as Faith so Patience Patiene The trying of your Faith worketh patience saith St. James Jam. 1.3 Upon which account in the Verse foregoing he willeth Christians to be so far from fainting under afflictions that they should rather account them matter of joy of great joy My Brethren account it all joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great joy when ye fall into divers temptations viz. in regard of the blessed fruits of them among which this is one Patience And as Patience Experience so Experience and Hope which the Apostle joyneth to the former Rom. 5.3 where he declares how Christians have matter of rejoycing and glorying as in their Crown so in their Crosse We rejoyce saith he in the hope of the glory of God And not only so but we glory in Tribulations also But wherefore in them Why in regard of the blessed Fruit which being sanctified they bring forth Knowing that Tribulation worketh Patience and Patience Experience and Experience Hope The first an immediate the latter mediate Fruits of such sufferings Such is experience of which a man gets more many times by one days adversity then by many years of Prosperity more experience of God and himself Such was the fruit of Jobs afflictions who when God had delivered him out of them makes this acknowledgment unto him I have heard of thee by the hearing of the eare but now mine eye seeth thee Wherefore I abhor my self and repent in dust and ashes Job 42.5.6 Thus that knowledge of his both of God and himself which before was Notionall was now made experimental And such is Hope Hope which is much confirmed and strengthened by this experience This I recall to minde therefore have I hope saith the Church speaking of her Afflictions Lam. 3.21 And the like we may say of Humility Humility Nothing more proper and effectuall for the producing and increasing of it then Affliction Remembring mine affliction and my misery the Wormwood and the Gall my soul hath them still in remembrance and is humbled in me saith the Church there in the Verses foregoing Lam. 3.19 20. This it was that brought the Prodigall upon his knees to his Father his being reduced to extremities Luk. 15.21 Pauls thorn in the flesh was to him a preservative against inordinate elevation keeping him that he should not be exalted above measure 2 Cor. 12.7 And as Afflictions humble the heart The heart inlarged by Afflictions so they also inlarge it As they humble it before God so also they inlarge it towards-him in seeking of him In their Affliction they will seek me early diligently Hos 5. last When nothing would bring Joab into Absaloms presence the setting of his Corn on fire doth it 2 Sam. 14.31 When the heart begins to be estranged from God Afflictions bring it home again And again Obedience learnt in this School nothing more usefull for the teaching Christians that great Lesson Obedience unto God their heavenly Father This Lesson did Christ himself learn in this School So the Apostle tells us Heb. 5.8 Alludit ad Proverbium Graecum Gro◠Annot. in loc He learned Obedience by the things which he suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Proverb hath it to which the Apostle may there seem to allude By this means he came to know by experience what Passive Obedience meant Yea and by his lesser sufferings he was prepared for that last and greatest act of obedience his Obedience to death And the same lesson do Christians sooner learn in this School then any other Before I was afflicted I went actray but now have I kept thy word saith David there Psal 119.67 These and many other fruits there are of afflictions in this life all which come under this generall head the fruit of Righteousnesse In the life to come take we notice of a double fruit In the life to come preventting the greatest evil procuring the greatest good The former the preventing of the greatest evill Eternall condemnation When we are judged we are chastened of the Lord that we should not be condemned with the World 1 Cor. 11.32 The other the procuring of the greatest good even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle speaketh of in that forecited Text 2 Cor. 4.17 Our light Affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory Such shall the recompense be which Gods Saints shall meet withall in Heaven for all
persons and passages in all places upon earth But he hath a speciall Cognizance of his own people the eys of the Lord are upon the righteous Psa 34.15 Vpon them that fear him Ps 33.18 he taketh special notice of them as of their persons so of their concernments The Lord knoweth the way of the righteous Psa 1.6 Knoweth how it is with him what his condition is His eye is upon him as in prosperity so in adversity I know thy works and tribulation saith he to the Church of Smyrna Rev. 69. God taketh speciall notice of the sufferings of his people He seeth their tears putting them into his Bottle registring them in his Book as David saith Psal 56.8 And he heareth their sighing and groaning All our desires are before him and our groaning is not hid from him Ps 38.9 Be our griefs never so secret as to others they are not so to him The world it may be knoweth not where our shooe pincheth us but our God doth Thou hast known my soul in adversities saith David Psal 31.7 His presence with us Others may take notice of the ailements of our Bodies but God of our souls 2. His presence with us God doth not stand afar off from his people in their sufferings as Davids friends did to him My lovers and my friends stand aloof from my sore and my kinsmen stand afar off Psal 38.11 They would not own him in his distress But God as he taketh notice of the afflictions of his people so he is nigh unto them The Lord is nigh unto them that are of a broken heart Psal 34.18 The Lord is nigh unto them that call upon him Psal 145.18 Present with them God is our refuge and strength a very present help in trouble Psal 46.1 And what an incouragement is this So it was to David who upon this ground resolves not to fear whatever evils should encounter him Though I walk through the valley of the shadow of death I will fear none evill How so For thou Lord art with me Psal 23.4 Such a true friend is God to his people False friends are like Swallows which are with us in the summer but in winter they are gone Paul complaines when he was to answer for his life No man stood with him but all men for sooke him 2. Tim. 4.16 I but then saith he the Lord stood with me v. 15. Thus doth God stand by his people in all their distresses When thou passest through the waters I will be with thee Isai 43.2 Q. How God said to stand afar off from his people But doth not God sometimes stand afar off from his people in their troubles A. Yes in their sense and apprehension he may not shewing himself to them hiding himself from them Of this David complains Psal 10.1 Why standest thou afar off O Lord why hidest thou thy self in times of trouble God doth not alwaies wayes shew himself unto his people yet he is still present with them Behold he standeth behinde our Wall saith the Church of her well-beloved Cant. 2.9 Thus where sense doth not apprehend Gods presence yet Faith may In truth God is never far off from his people Though they see him not yet is he with them The Lord is with you whilest you are with him and if ye seek him he will be found of you 2 Chron. 15.2 3. His compassion towards us Afflictions doe not abate Gods affection towards his people His Affection towards us but rather increase it The sicknesse of the Childe stirs up bowels of compassion in the naturall Parent God is never more affectionate towards his people then when they are in a suffering condition Now he pitieth them Like as a Father pitieth his Children so the Lord pitieth them that fear him Psal 103.13 Now his soul is grieved for them His soul was grieved for the misery of Israel Judg. 10.16 He even sympathizeth with them In all their Afflictions he was afflicted Isa 63.9 My Bowels are troubled for Ephraim Jer. 31.20 Mine heart is turned within me my repentings are kindled together Hos 11.8 All Anthropopathies expressions of humane affection setting forth the truth and greatnesse of Gods affection to his people in their distresses which be they what they will yet as the Apostle assures us they shall not they cannot separate the true Believer from the love of God in Christ Rom. 8.35.39 4. His Providence over us As God is truely affectionate towards his people in their afflictions His Providence over us so he expresseth that affection by exercising of a gracious Providence towards and upon them God is not present with his people in their afflictions as Jobs Friends are said at their first coming to have been with him who however they were much affected with his condition at their first sight of him they lifted up their voice and wept and they rent every one his Mantle and sprinkled dust upon their heads towards heaven as we have it Job 2.12 Yet as it there followeth in the next Verse They sate down with him upon the ground seven dayes and seven nights and none spake a word unto him not ministring any comfort unto him So is it not with God God active in the sufferings of his people he is not a bare spectator in the sufferings of his people but active in them ready to speak to them and doe for them and that for their comfort 1. To speak to them if they will lend an ear to him to speak comfortable words Ready to speak to them to speak peace to them I will hear what God the Lord will speak for he will speak peace unto his people and to his Saints saith David Psal 85.8 Outward peace when they are fit for it giving out the word for their deliverance however inward peace quieting their Consciences with the apprehensions of his love and favour in Christ 2. And thus speaking to them he doteth for them exercising his providence Acting for them his gracious providence towards them which he doth in divers acts of it As 1. Ordering their afflictions which he doth as for the kind so for the measure Giving to his children no Cups but what he seeth fit and proper for them And dispensing them as you have heard by measure Proportioning the Affliction to their strength God will not lay more upon man then is meet saith Elihu that he should enter into judgement with God have any just cause to complain of him Job 34.23 God is faithfull saith the Apostle who will not suffer you to be tempted above that you are able 1 Cor. 10.13 Thus he proportions affliction to the strength of his people 2. Supporting them under them And secondly he comforteth them in their sufferings Blessed be God who comforteth us in all our Tribulation 2 Cor. 1.4 Supplying strength to the inward man When Paul was brought before Nero and all men forsook him then as he tells us the Lord stood by him and
grave compassed me about v. 5 My heart is sore pained within me and the terrours of death are fallen upon me Psal 55.4 And so Psal 116.3 This it was that rung those tears from Hezekiahs eyes Isai 38. Though a holy man one who as he appeareth to God in it v. 2 of that Chapter had walked before him in truth with a perfect heart and had done that which was good in his sight Yet when the Prophet commeth and presenteth this Cup to him bringing to him that message from the Lord that he must die and not live Now saith the storie Hezekiah turned his face to the wall as not daring to look this enemy in the face and he prayed unto the Lord v. 2. Yea as the next verse hath it he wept sore And himself tels us v. 14. that he chattered like a crane or swallow So unwelcome were those tidings unto him And St Paul though inferiour to none in holy courage and resolution which he shewed when he told the Disciples weeping about him that he was ready not only to be bound but to dye at Jerusalem for the name of the Lord Jesus Act. 21.13 Yet being as he thought arrested by this serjeant having as he saith received in himself the sentence of death he declares to his Corinthians that he was pressed out of measure above strength 2 Cor. 1.8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the strength of nature yea even above the strength of that grace which he had which at the present he being suddainly surprized was hardly able to bear up his spirit under the apprehension of that eminent danger wherein he was And if Cedars be thus pressed how shall shrubs look to bear up head Should God now send the like message to any of us my Brethren as there he did to Hezekiah bidding us Set thine House in order for thou shalt dye and not live Or should we here see such an hand writing upon the wal as Belshezar once did giving us to take notice that our daies are numbred and our course finished put the question now to our own hearts what entertainment we could give to such a message such tidings Are there not some of us who would with Hezekiah turn away our face and weep at it as sore as ever he did Nay would it not fare with some of us as there it did with Belshazar of whom the story tels us that when he saw that hand-writing though he understood not what it meant yet his guilty conscience suggesting that it portended no good to him his countenance was changed and his thoughts troubled him so that the joints of his loines were loosed and his knees smote one against the other Dan. 5.6 How few are there of us that would so receive the Messengers of such tidings as our blessed Saviour doth here these Messengers which were sent to apprehend him so submitting to the will of God herein as he did But yet know we this to be our Duty Yet a Christians Duty a Lesson which our Lord and Master by his own example hath taught us And being so let every of us apply our selves to the learning and taking of it forth that we may thus submit to the drinking of this Cup when ever God shall give it unto us Which sooner or later he will do how soon we know not Q. And possible to be done I but you may say is this a thing possible to be done to bring the heart to such a willing submission hereunto A. Though not by Nature To this I answer as before that to flesh and bloud it is not possible Nature seeking the preservation of it self cannot readily and willingly imbrace that which is the destruction of it self Especially if the eye of the Soul shall be opened to see death as it is and to see the Consequents of it to look upon it as an inlet into a future Estate That which maketh meere naturall men sometimes so willing to dye is because they are blinded with mishapprehensions of it they look upon it as a period to their troubles as an end of all misery Whereas did they apprehend it as an inlet to Eternity yea to an Eternity of misery which to them it is as an entry into that dark dungeon where they shall be kept in those everlasting chaines under darknesse to the judgment of the great day it is not possible that they should look upon it or think of it without horrour and astonishment Yet by grace But to Grace this is possible This being one of those ends wherefore Christ dyed that through death he might deliver them who through fear of death were all their life time subject unto bondage as the Apostle tels us Heb. 2.15 Such is the condition of all the Sons of men by nature being continually subject unto death they are in bondage through the fear of it But this priviledge Christ hath by his death obtained for his Elect that through grace through faith in him they may be freed and delivered from this bondage this fear Though not from the Naturall yet from the slavish fear of it As for the Naturall fear of it that our blessed Saviour himself was not free from noe more are the best of Saints Not thus to fear death what is it but Hominem exuere to put off humanity But for the servile slavish fear of it that through grace believers may be freed from Yea so freed from it as to receive and embrace death readily and willingly This we find some of the Saints to have done Lord now lettest thou thy Servant depart in peace saith old Simeon Luk. 2.29 I desire to be dissolved and to be with Christ saith Paul Phil. 1.23 In this we groan desiring earnestly to be cloathed upon with our house which is from Heaven saith the same Apostle of himself and other believers 2 Cor. 5.2 And again v. 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. So then this is a thing possible for Christians to attain unto to be willing to dye when God calleth them to it Some and many have attained it and others may if they be not wanting to themselves Nay A shame to Christians not to be willing to dye it is a shame unto those who professing themselves Christians doe not in some measure attain hereunto 1. In as much Frist as this is contrary to their professions Being contrary to their profession Being Christians they profess themselves strangers and pilgrims on the earth as the Fathers of old time are said to have done Heb. 11.13 Now as it there followeth v. 14. They which say such things declare plainly that they seek a Countrey that they desire a better Country that is an heavenly as the 16 verse explaines it Such is the Christians profession Now then for them to be unwilling to passe through this Jordan to take possession of this their heavenly Canaan it
must needs reflect upon their profession What doth the Christian profess which he doth to look upon this World as a troublesome and tempestuous Sea and upon Heaven as his harbour which he is continually bending his course to and shall he yet be unwilling to leave the one and put in for the other when providence cals him to it Such practise doth not answer the Christians Profession 2. A disparagement to Gods Religion Neither is it a small disparagement to Gods Religion What shall Pagans and Heathens who have nothing but false principles to ground their resolution upon viz. that there is no life after death or some airye fances as that by dying in an honourable cause for their Country or the like they shall merit eternall honour to themselves so living when they are dead or some vain dreames such as those Poeticall fictions of the Elysian fields or of Mahomets Paradise an imaginary happiness after death shall these I say upon such grounds be able to incounter this Enemy to look death in the face nay to make a mock and a scorn of it as some of them have done And shall Christians tremble at the thoughts of it What a dishonour is this to Gods Religion As also unto Jesus Christ the Captain of their salvation whose Souldiers they professe themselves to be Which taking notice of let all those who professe themselves the Disciples of Christ labour to work their hearts to such a well grounded Resolution that they may be not unwilling to lay down their body and yeild up their Soules when God shall call for them Q I but you will say how shall a Christian attain hereunto Q. How shall a Christian attain hereunto It is a thing indeed to be much desired that the heart might be thus setled and stablished against the fear of death I but how shall it be brought to this frame this temper thus to look this last enemy in the face with such an unapalled countenance thus to drink this bitter Cup as our blessed Saviour here did with such Resolution such Willingnesse A. A point of great importance A. being of a general an universal concernment Helps prescribâ—d well worthy of my paines in speaking and your attention in hearing Were it so that the heart of a Christian were once brought to such a frame that he might stand upon such tearms with death as not to be afraid of it how happy should he be both in life and in death Life would be sweet to him and death would not be bitter To help you therefore and my self therein give me leave to present unto you some brief directions which may be usefull in this way Of these we may meet with many there being no one there more copious then this I shall only gleane as Ruth is said to have done among the sheaves which others have gathered taking up some of those handfuls which they have let fall selecting some which are obvious and usefull These for the help of your memories I shall as in the former point reduce to those two heads of Contemplation By way of contemplation and Practise and Practise Begin with the former 1. Contemplation Where we shall find many useful truths Contemplations which being wrought upon the heart Seriously pondered and considered may serve as so many Antidotes for the preventing or expelling of that slavish and inordinate fear which hinders this resolution Of these some are Morall others Divine 1. Morall Morall or Naturall Considerations such as Sense and Reason hold forth Of this kind are those two obvious ones touching the Commonness of death and the Inevitablenesse of it 1. The Commonnesse of it This is a Common Cup which all our Fore-Fathers have drunk of Death a common Cup. A suffering which daily experience tels us that all sorts and conditions of persons are alike subject unto Be they young or old rich or poore Prince or Peasant Wise or simple How dieth the Wiseman Even as the fool Eccle. 2.16 In this no difference Do not all go to one place Eccles 6.6 And shal we see such crouds going before us and yet be afraid to follow after them Have those who have been before us gone off from the stage of this world to make room for us And shall we be unwilling to do the like for those that are to come after us 2. The Inevitablenesse unavoidablenesse of it Al must drink of it As this is a common Cup so all must drink it As all sorts so all individuals every particular person What man is he that liveth and shall not see death and shall he deliver his Soul from the hand of the grave Psa 89.48 I know that thou wilt bring me to death and to the house appointed for all living Job 30.23 Now as the Moralist reasoneth Stultum est timere quod vitari non potest A vain and foolish thing it is to fear what we cannot shun Whereunto may be added two other of the like kind viz. The Vanity and Misery of Life 3. The Vanity of this life there being nothing upon earth that can give any true contentment to the Soul Vanity of Vanities saith the Preacher The Vanity of life Vanity of Vanities all is Vanity that is the Tekel which the wisest of men out of his own experience sets upon the world and all things in it Eccl. 1.2 He had tryed all things as he there telleth us what ever might promise any contentment but he could never find what he sought for But the contrary So he informs us verse 14. I have seen all the works that are done under the Sun and behold all is vanity and vexation of Spirit Not only not giving any true contentment but creating a great deal of trouble and disquietment to the Soul which is inordinately addicted to them or afflicted with them So as there is nothing which this life affords which being weighed in a right ballance should make a man so in love with it as not to be willing to part with it 4. Nay there is enough in it to wean the soul from it The misery of it viz. the misery of it This Job renders as a Reason why he himself was not desirous to live but rather to dye I am made saith he to possesse months of Vanity and wearisome nights are appointed to me Job 7.3 He found not only no delight and contentment in his condition but a great deal of trouble and misery which made him even weary of his life And the like troubles in some kind or other are all men here subject to Man is born to trouble as the sparks flye upward saith Eliphaz Job 5.7 Man that is born of a woman is of few dayes and full of trouble saith Job Job 14.1 Few and evill have the dayes of the years of my life been saith the Patriarch Jacob Gen. 47.9 Few in comparison with many of his fore-fathers and evill in regard of the manifold
impetuous inmate which otherwise will not out whatever warnings are given it The death of nature is the death of sin making that true Filia devoravit matrem The daughter devours the Mother Sin which at the first brought forth death is destroyed by it And were there no other Argument Noe perfect freedome from sin but by death how should this work upon the soul of a Christian to make him not averse to the drinking of this Cup it being the only Remedy for the perfect cure of this Malady We see how it is in bodily diseases having been long and painful and all meanes having been tryed for cure but proving ineffectuall this continuall conflict maketh the sick man weary of his life so long for death and to be glad when he can find the grave as Job describeth his condition Job 3.21 22. And such is sin to the Soul an inveterate an uncurable malady being an hereditary disease which man brought into the world with him and use what meanes he may yet he cannot be freed from it a continuall Affliction And so it will be so long as life it self continueth How willing then should this make a Christian to imbrace death So did this Consideration work upon the Apostle who upon this account cryeth out as even now you heard O wretched man that I am who shall deliver me As if he had said O that I were out of this miserable mortall life during which doe what I can sin will still dwell in me and from the molestation whereof I cannot be freed but by death So long as a Christian carrieth this mortall Body about with him he shall never be freed from this Body of sin O how willing should this make us to lay down the one that we might be rid of the other Which the believe shall be by death Hereby he shall be freed as from the acting so from the indwelling of sin 3. From the beâ—â—lding of it Yea in the third place from the Beholding of it As he shall henceforth have no more experimenatll knowledge of it in himself so he shall be no longer a be holder of it in others Which is no small eye sore to a sanctyfied soul So it was to righteous Lot of whom St. Peter tels us 2 Pet. 2.7 That being a just person he was vexed with the filthy conversation of the wicked viz. Of those wicked Sodomites among whom he lived So the next verse explaines it For that righteous man dwelling among them in seeing and hearing vexed his Soul from day to day with their unlawfull deeds To see God so highly dishoured his Lawes so shamefully violated as by all kinds of abhominations they were this was a continuall corrasive and heart-breaking unto him And so was it to David who was in like manner affected with the sins of the times wherein he lived as he sets it forth Psal 119. v. 136. Rivers of waters run down mine eys because they keep not thy Law And again verse 158. I beheld the transgressours and was grieved because they kept not thy word And it cannot be otherwise with a gratious spirit to see the Abhominations of the times and places wherein he liveth to hear the name of his God blasphemed to see his Ordinances profaned his worship sleighted his messengers scorned his truths affronted his waies evil spoken of c. this cannot but affect it This it was that made David crye out in his Banishment as he doth Psal 120.5 Woe is me that I sojourn in Mesheck that I dwell in the tents of Kedar that is amongst a savage and barbarous people who had no knowledge nor fear of God whose lives and conversations were wicked and abominable And truly such is this world in a great measure wherein a Christian shall meet with two many of this rank The consideration whereof should make him the more willing to leave it to embrace Death when it cometh which is Gods Fan whereby he severeth his Wheat from the Worlds Chaffe the precious from the vile his own people from others so as they shall no longer be in danger of being seduced by evill doers or yet be infested by them The Goats being separated from the Sheep they shall be no longer an annoyance to them as here by the stinch of their unclean and filthy conversation they were In that New Jerusalem into which Death letteth all true Believers there shall in no wise enter any thing that defileth neither whatever worketh abomination Rev. 21. last Thus doth Death free them from this worst of Evils sin both from the committing and inbeing and beholding of it To which may be added that it freeth them also from the Temptations and molestations of Satan Death freeth the Believer from Satanicall temptations Which in this life the best of Saints are subject to Paul complains of the buffetings of Satan which himself felt 2 Cor. 12.7 And who but hath experience of his assaults some way or other He being an unwearied Adversary making it his work to goe to and fro in the earth and to walk up and down in it as himself giveth account of it to God Job 1.7 As a roaring Lyon walking about seeking whom he may devour as St. Peter hath it 1 Pet. 5.8 So as none can be secure from his attempts He that spared not to set upon our Saviour as he did in the Wildernesse plying him with Temptations one after another will not spare to do the like to his Disciples Simon Simon saith our Saviour to Peter behold Satan hath desired to have you that he may sift you as Wheat Luk. 22.31 to shake him and the rest by tempting or troubling them seeking by all possible wayes and means to subvert and destroy them in their bodies or souls And the like he doth to the best of Saints having a speciall evill eye upon them being ambitious to cast them down whom he seeth standing He maketh it his work either to draw them into evill or to draw evill upon them either to turn them out of the wayes of God or to make them as rough and troublesome to them as he may But Death sets the Believer out of his reach The God of Peace shall bruise Satan under your feet shortly saith Paul to his Romans Rom. 16.20 This God doth partly in this life sometimes giving unto his people great victories over this their enemy but he will do it fully in Death By which they shall be carryed in their Souls where Satan cometh not This Old Serpent being once cast out of heaven shall never enter there again Thirdly as it freeth them from Satanicall Also from divine tentations so also from divine temptations such as God is pleased sometimes to exercise his people with those Soul-conflicts of which I spake before where God hiding his face from his people and letting in some apprehensions of wrath into their souls maketh their condition for the present very sad and uncomfortable Now from all these shall
Death free the Believer This gust shall blow away all those dark and gloomy Clouds which here intercepted the light of Gods countenance so as from thenceforth he shall never know what doubtings or fears mean but shall enjoy a constant Sunshine of Gods grace and favour to all Eternity Thus you see what evils Death freeth the Believer from Generally Universally from the sense and fear of all Evils both Temporall and Spirituall And thus freeing them from Evils Consid 2 it bringeth great Good to them The great good which Death brings the Believer to letting him into Paradise or them to it Letting them into Paradise This day shalt thou be with me in Paradise saith our dying Saviour to that penitent Thief Luk. 23.43 meaning the Celestial Paradise Heaven whereof the earthly Paradise was a Type and shadow so called from those transcendent pleasures delights and contentments which are there to be found Paul being caught up into this Paradise he heard as he tells his Corinthians unspeakable words such as himself could not utter 2 Cor. 12.4 And so shall the soul ascending thither see and enjoy unspeakable things such as the tongue of man cannot expresse Eye hath not seen ear hath not heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 What things are layed up in heaven for them And these shall Death let the regenerate soul into the possession of letting it into life Mors Janua Vitae Temporall death is the dore which letteth into everlasting life Of this Tree shall he eat who hath overcome this his last Enemy To him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God Rev. 2.7 to partake of eternall life of those everlasting Joyes to which Death is the Entry Enter thou into the joy of thy Lord saith the Master having reckoned with his good and faithfull servant Matth. 25.23 Thus doth Christ reckon with all his servants at the day of death then giving to them according to their works This is the Evening wherein those who have laboured in his vineyard shall every one receive their Penny Matth. 20.9 The reward of all the service which here they have done unto him a superabundant recompense infinitely exceeding whatever they have deserved Even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternall weight of glory as the Apostle calleth it 2 Cor. 4.17 Then shall the Crown be set upon the heads of all Gods Saints I have finished my course saith St Paul henceforth is layed up for me the Crown of righteousnesse 2 Tim. 4.8 All true believers they are Kings while here upon earth made so by Christ who hath obtained that honour and dignity for them He hath made us Kings unto God and his Father Rev. 1.6 Spiritual Kings But they are as yet but Kings Elect heirs apparent to the Crown having a right to it but Crowned they cannot be til death Now what Prince would be unwilling to hear of his Coronation daies And such is the day of death to the true believer his Coronation day At which time being divested of his rags he shall have a Robe put upon him A white Robe He that overcommeth shall be cloathed in white rayment Rev. 3.4 Thus was Christ himself cloathed in his transfiguration on the Mount His rayment was white as the light Matth. 17.2 And so shall his Saints be cloathed after their departure hence having white rayment a garment of glory put upon them Then shall they be cloathed upon with that their house which is from Heaven when once they have laid down this earthly Tabernacle The consideration whereof made the blessed Apostle to groan so earnestly as he said he did 2 Cor. 5.1 2. desiring his dissolution upon that account Then shall they enter into their Glory So did our blessed Saviour by suffering of death he entred into his Glory Luk. 24.26 And so shall all they who follow his steps imitate his obedience death shall be to them Porta Gloriae The gate of glory letting in the soul to the beholding and injoying of that glory and happinesse which now cannot enter into it Letting it into the presence of God where it shall see him Blessed are the pure in heart for they shall see God Matth. 5.8 And see him as he is as Saint John tels us 1 Joh. 3.2 Have a full sight of him see him after another manner then here it doth Now we see through a glasse darkly saith the Apostle but then face to face 1 Cor. 13.12 Now we see God only in the glass of his word and works which do but darkly represent him But after death believers shall have a clear and full view of him The beholding of God a beatifical vision Then shall their Faith be turned into Vision Which shall be to them as the Schools call it a truely Beatificall vision making the beholders happy Happy in as much as hereby they shall be transformed into the Image of God made like him we shall be like him for we shall see him as he is saith St John there 1 Joh. 3.2 This Believers in part are here upon earth Whilest they behold as in a glass the glory of the Lord they are changed into the same Image from glory to glory As the Apostle hath it 2 Cor. 3.18 Beholding God in the glass of his word thereby they come by degrees to be transformed into his Image to be made like him in holinesse But when they shall come to see him face to face then shall they be made perfectly like unto him Death brings the Soul to perfection so far as their finite natures are capable of partaking of his infinite perfections Then shal they be perfect as their heavenly Father is perfect Perfect with a perfection both of Grace and Glory 1. Of Grace Which is here imperfect Such is Knowledge and Love Of Grace and all other graces in the most sanctyfied soul But upon the dissolution of the Body the soul comming into the presence of God it shal attain a full perfection A perfection of Knowledge Now I know in part saith the Apostle but then I shall know even as I am known 1 Cor. 13.12 Of knowledg Many things there are which the most knowing men upon earth are ignorant of Many mysteries in Nature which by all their search they cannot find out the reason of Much more Celestiall Mysteries concerning God and Jesus Christ As the Trinity of Persons in the unity of Essence The Hypostaticall union of the two Natures The Godhead and Manhood in the person of Christ Mysteries too sublime for any of this side heaven to pry into so as to comprehend or yet apprehend them otherwise then by faith But these with whatever else may any waies conduce to the happinesse of the soul to know it shal have a clear knowledg of after death Seeing God as he is it shall
see all in him see all things after another manner then here it doth When that which is perfect is come then that which is imperfect shall be done away 1 Cor. 13.10 And as perfect knowledge so perfect Love Love Seeing God as he is it cannot be but the soul must be inflamed with Love to him And so perfect Holinesse This Christians are here called upon to endeavour after Holinesse Having therefore these promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holynesse in the fear of God so the Apostle exhorts 2 Cor. 7.1 But this while we are here we shall never attain unto But comming to see God now shall we be like him holy as he is holy being perfectly restored to that Image of God wherein man at the first was created consisting in Knowledge Holinesse and Righteousnesse Such is the perfection of Grace which the soul attaines by this beatificall vision 2. And as Grace so of Glory Like as silver or gold being set against the Sun Of glory by the beames thereof cast upon it it becommeth radiant and shining So shall it be with the soul by beholding the glory of God it shall it self be made glorious Such a glory had Moses put upon his face when he beheld the glory of the Lord having so near a communion with him upon Mount Sina the skin of his face did shine saith the story so as Aaron and the rest of the Children of Israel were not able to behold him Exod. 34.29.30 Such shall be the glory of the glorified soul having communion with God in Heaven and there beholding his glory it shall be made glorious This office doth death perform unto the believer it letteth in his soul into the presence of God whereby it becommeth perfect with perfection of Grace and Glory 2. The believer by death brought into the presence of Jesus Christ to have a full communion with him To this add It brings him also into the presence of Jesus Christ from whom while he is here he is absent While we are at home in the Body we are absent from the Lord. 2 Cor. 5.6 But now death brings the soul into his presence to have a sweet communion with him A consideration which made the Apostle not only averse to death but desirous of it I desire to depart and to be with Christ Phil. 1.23 This it was that made him so confident and resolute as he was not to regard life or fear death as he there telleth his Corinthians 2 Cor. 5 6.8 Therefore we are alwaies confident knowing that whilest we are at home in the Body we are absent from the Lord. We are confident I say and willing rather to be absent from the Body and to be present with the Lord Which elswhere he concludes to be far better for him then to live here Phil 1.23 To see Christ to be with him to injoy him to have a full communion with him what happinesse shall this be to the soul And this doth death bring the believer to 3. As also to Communion and Fellowship with blessed Saints and Angels Also to Communion with Saints and Angels With them the believer hath Vnion whilest here upon earth Ye are come unto mount Sion saith the Apostle to his believing Hebâ—ews and unto the City of the living God the Heavenly Jerusalem and to an innumerable company of Angels to the generall Assembly and Church of the first born which are written in Heaven and to God the Judge of all and to the spirits of just men made perfect Heb. 12.22 23. Being true believers they were now made members of the Mystical body the Church whereof the one part is upon earth the other in heaven they had union with Saints and Angels being united to them by faith and Love which all Believers are But now by death they come to have a full Communion with them to see them to injoy them to have converse and society with them joyning with that heavenly Quire in singing Halelujahs to him that sitteth upon the throne and to the Lamb for Ever and Ever Here is now the good which death bringeth the believer to and putteth him in possession of The thought whereof being seriously set on upon the soul it cannot but work it to a willing receiving and imbracing of such a messenger as bringeth tidings of so great good unto it Anticonsiderations or Objections answered I but it may be said though it be thus with the Soul yet in the mean time what becomes of the poor Body Obj. 1 Though the soul gain by death yet the body looseth Though the soul he a gainer by death yet the Body is a looser by it Though that return to God that gave it yet this goeth to the grave where it is subject to Corruption Which maketh our Saviours case and ours far different As for him he knew that though his Body being severed from his Soul for a time should lye under the power of death yet it should not see corruption So David had foretold it Psal 16.10 Where personating of Christ as Peter expounds it Act. 2.31 He foretelleth what manner of death his should be Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And this our Saviour himself well knew who foretold his Disciples how though he were killed yet he should rise again the third day Mat. 16.21 And upon this account he might be more willing to dye But it is otherwise with other of the sons of men That which Paul saith of David that he saw Corruption Act. 13.36 is noe less true of others Be their Bodies never so richly embalmed yet will not that preserve them from putrefaction So much the Psalmist willeth the great men of the world to take notice of Psal 49.6 7. They that trust in their wealth and boast themselves in the multitude of their riches None of them saith he can by any meanes redeeme his brother and so not themselves that he should still live for ever and not see corruption Such is the common fate None but must expect to have their bodies lye rotting in the grave in that land of forgetfulnesse as the Psalmist calleth it Psal 88.12 Where as they forget all that was done upon earth so they are forgotten by those they leave behind them Being laid up in the earth there the worm feedeth sweetly on them and they shall be no more remembred as Job faith of the cruell Oppressours Job 24.20 Now this is a thing which flesh and bloud cannot but look upon with great reluctancy the thought whereof may well make it loath to lay down the body upon such tearms To return an answer to this and some other Anticonsiderations or Objections of like nature which men are ready to take up and make use of in this way as discouragements hindring them that they cannot so willingly drink this Cup submit to the stroake of death as
of life and the gain that would come thereby I am not unwilling with it But the bitternesse of it which I fear deters me from imbracing it And was not thy Saviours such A. was not his Cup a bitter Cup Christs death a bitter death his death a painfull yea a shamefull and accursed death And this he knew that it would be And yet behold him not unwilling to drink it to submit to it But as for thee thou knowest not what thy death may be Happily it may be easie and gentle However The paines of death misapprehended not so bitter as thou apprehendest it Few there be but indure more and greater paines in their life then they shall do at their death Neither is it properly death it self which is so painfull but the forerunners of it But suppose it bitter yet shall this deter thee from the drinking of this Cup which is so profitable unto thee I Obj 7 but I know not what conflicts I may there meet with Fear of soul Conflicts in death I must expect that Satan will be then busie And was it not so with thy Saviour The prince of this world commeth Answ The Case of our Saviour saith he foretelling his death Joh. 14.30 What conflicts had he as in the Garden here so upon the Crosse And did not the powers of Hell then surround and assault him Now is your hour and the power of darknesse saith he to the Jewes Luke 22.53 Repl I Repl. but he had strength to grapple with this Enemy and to overcome him He had strength which others want but my strength is weaknesse A. Be it so A. yet is not his power made perfect in weaknesse as the Apostle telleth thee 2 Cor. He is able â—o strengthen others 12.9 He that was able to bear up himself in these conflicts is he not able to do the like for thee Thou being his one of his members his Spirit is thine in thee and with thee and will be ready to succour and strengthen thee in this combate Remember what Paul said of himself When all forsook me the Lord stood by me and strengthened me 2 Tim. 4.17 He that prayed for Peter hath done the like for thee that thy faith shall not fail I Obj. 8 But I want Assurance assurance of Gods love and favour to me Want of assurance of Gods Love and favour how then can I willingly submit to death Not being assured how it standeth with me in reference to my future state and condition Of all arguments I confess this is the strongest A. But stil was it not so also with thy blessed Saviour The case of our Saviour in the Garden and upon the Cross Did not he in his Passion as also before it lye under a spiritual desertion God his Father for a time hiding his face from him and seeming to have forsaken him Yet in obedience to him he submits to what his will was And the like do thou However it standeth with thee as to Assurance yet acting thy faith trusting in the mercies of God through the merits of this thy Saviour shew thy self obedient to the will of thy heavenly father even obedient to the death But in the mean time labour for Assurance Directions by way of practise Let that be the first of those directions by way of Practise which having met with those Anticonsiderations opposing the former Motives I shall now come to propound unto you In the first place Dir. 1 I say that we may not fear death Labour for Assurance but be willing to submit thereunto when God shall give this Cup to us labour for Assurance 1. Assurance First that God is our Father This it was which sweetned this bitter Cup to our blessed Saviour here That God is our Father by Regeneration and Adoption that it was given him by his Father The Cup which my Father hath given me And this it was which made him so willing to set upon this journey to walk through the valley of the shadow of death because he was to go to his Father as he tels his Apostles Joh. 14.12 and elswhere O let every of us labour to make sure to our selves this blessed Relation that God is our Father And that as before was said not only by Creation which he is to all his Creatures but by Regeneration and Adoption that he hath begotten us again unto a lively Hope which St. Peter saith all true believers are 1 Pet. 1.3 and that he hath Adopted us into the dignity of his Children Both which we may rest assured of when we find our selves made partakers of that divine nature of which St. Peter speakes 2 Pet. 1.4 transformed into the Image of God made like unto him in those divine qualities of Holinesse and Righteousnesse wherein as the Apostle telleth us his Image doth chiefly consist Eph. 4.24 And made partakers of that Spirit of Adoption whereof the same Apostle speaketh Rom. 8.15 Whereby we cry Abba Father Owning God for our Father and that not in word only but in deed and in truth As by making our addresses unto him upon all occasions flying to him as Children to their Father so by yielding unto him all such respects as are due to a Father loving him as a Father fearing him as a Father honouring him as a Father trusting in him and depending upon him as a Father and in all things obeying him as a Father Being thus affected towards him now may we lay claim to this Relation being assured that God is our Father Which whilest we are what is it that should make us afraid of death Which is but our Fathers Messenger sent by him to bring us into his presence So our blessed Saviour looked upon it who speaking of his death cals it as you heard a going to his Father And may we but once come so to look upon it that death is our Fathers Messenger Not a Serjeant to arrest us at the suit of an offended God and to bring us before him as a severe Judg to be sentenced by him and to receive according to our demerits Such is death to all wicked and ungodly men and so no wonder if the apprehension of it be terrible unto them as the Officer is to the guilty Malefactor But a messenger our Fathers messenger such as Joab was to Absalom 2 Sam. 14. to bring us to our Fathers house into his presence to see him and to be with him to all eternity this would make it not unwelcome to us Every of us then labour to make this sure to our selves that we have such an interest in God that he is our Father 2. To which end labour to make sure our interest in Christ That Christ is our Saviour that he is our Saviour never resting till we have got him in our armes This when Simeon had done in a literall sense then he cryeth out Now Lord lettest thou thy servant depart in
do to bring and keep our hearts in such a temper as that we may not be inordinately affected with any thing here below whether Crosses or Comforts Not but that a Christian may be affected with both He may both Weep and Rejoyce and that upon the account of temporal concernments But see that it be not in an inordinate manner And so may he buy and sell seek and indeavour to get an estate in the world to purchase and possess houses and lands But take we heed we do not make them our chief possession It is a good distinction which Augustine maketh use of betwixt Vti and Frui Vsing and injoying Which let all of us learn that so we may not be guilty of what he chargeth as a great impiety viz. Vti fruendis or frui utendis only to make use of what we ought to injoy or to injoy what we ought only to make use of As only to make use of heaven and heavenly things by thinking or speaking of them sometime which we ought to make our injoyment or to make the things of this world our injoyment which we ought only to make use of and that so using them as if we used them not Thus labour we so take of our hearts that they may sit loose to the world Which till a man do he will never be willing to leave it Surely this is it which maketh the men of this world so unwilling to hear of death much more to see it their hearts are glewed and fastned to the world to the profits or pleasures or honours of it Some thing or other there is to which they are wedded And no wonder then that this Apparatour Death which brings to them a Bil of divorce should be so unwelcome a messenger Get we our hearts then weaned and taken of from all these so as we may leave this world before it leaveth us leave it in Affection before we leave it in Person Which having done death will not be unwelcome Q. But how shall we get our hearts thus weaned from the world Q. How to get the heart weaned from the world A. Briefly 1. By a serious consideration of the vanity of it even all things upon earth The mutability uncertainty with the vacuity and emptinesse of them A. 1 Consider the vanity of earth how they are such things as a man can have to assurance of injoying them and whilest injoyed cannot afford any true contentment to the soul but oftimes breeding wormes in it cares and fears vexations and disquietments All which the wisest of men by his own experience found as he sets it forth at large in that his Book of Retractions Ecclesiastes 2. Consider the transcendency of those Riches The happinesse of heaven Honours and Pleasures which are to be found in that other world in Heaven Which being put into the ballance against these of this world doe infinitely outweigh them Those being as the Apostle calleth them Heb. 10.34 A better and an induring substance whereas these are only vain and vanishing shadows Look we rightly seriously and steadfastly upon the one our eies will be so dazled with the splendor and brightnesse of them that they will never after be much taken with the glimmering of the other 3. Have no unnecessary society or familiarity with the men of this world the worlds minions and Favourites men who mind nothing but earthly things But associate and acquaint our selves with such as are in their affections got above the earth and have learned to contemn and make light of all things in it 4. Single out the particulars which our hearts are most taken with and fastest linked to and make it our daily work to wean our soules from them But I hasten towards a conclusion Thus dye to the world daily And thirdly Dye daily as to the Death of nature Which do we Dye daily the death of nature 1. By inuring our selves to a quiet and patient bearing and suffering of lighter afflictions and Crosses Submitting to lesser Crosses which are as petty deaths Every of which is a kind of petty death all of them deaths retinue forerunners of it and making way for it Now inure we our selves to a quiet submission to the will of God in drinking of these lesser Cups in suffering of these lesser tryals with patience and holy contentation this will make us the more ready and willing to submit to this last stroak when it cometh to suffer death it self The new Cart in the Fable which never bare any burden before it made a noise at the first load whereas the old one having been accustomed thereunto was silent The soul which never inurd it self to bear the Crosse to suffer lighter Afflictions with patience in obedience to God will hardly be brought quietly to submit to his will in this last act It is good saith the Church for a man that he bare the yoke in his youth he sitteth alone and keepeth silence because he hath born it upon him Lam. 3.27 By being inured to the patient bearing of lighter afflictions he quietly submits to greater when they come and so to death it self 2. Seriously and frequently meditate of death And Secondly often acting this part with our selves in private before we come to do it upon the publike stage Dying daily by a frequent and serious meditation of death Setting it continually before our eyes often thinking of our latter end Which is a great piece of true Christian wisdome O that they were wise that they understood this that they would consider their latter end saith the Lord of his people Israel Deut. 32.29 Consider that we must dye And here do not put far off from us this evil day Do not look upon death as they do who look through the Optick glass at the wrong end whereby things near at hand seem at a great distance from them Do not thus look upon death as a thing afar of but near hand A practise of great use as to other ends so to make death familiar and consepuently not so dreadful It is the forgetfulnesse of death saith one that maketh life sinful and death terrible And therefore as he had his deaths head every meal set upon his Table and the guize of mourners is to wear them in their rings so do we often set death before us frequently and seriously thinking of it And looking upon it as near hand so living every day as if it were our last day Continually standing upon our gard waiting all the dayes of our appointed time till our change shall come as Job saith he would doe Job 14.14 By this meanes having been made account of and looked for before it comes it will not be so terrible when it cometh Thus prepare for death by dying daily And then in the third place work while our day lasteth Dir. 3 Work whilest our day lasteth So did our blessed Saviour I must work the works of him that sent me while
it is day Joh. 9.4 And the like do we whilest the day of life lasteth be we working the works of God that so we may have finished our work before the night of death cometh The labourer having wrought hard in the day and finished his work this maketh the night welcome to him and his rest sweet and comfortable And so will the night of death be to the soul that hath been working for God it will now be to it a quiet rest This made our blessed Saviour so willing now to dye he had finished his Fathers work I have glorified thee on earth I have finished the work which thou gavest me to do Joh. 17.4 And this made the Apostle so confident as not to fear his departure when he apprehended it at hand I have fought a good fight I have finished my course I have kept the faith 2 Tim 4.7 He had been faithful to his Lord and Mâ—ster in doing the work which he had committed unto him And thence he concludes that he should now receive his Crown that Crown of righteousnesse as he there cals it an ample reward which the righteous God would give him for all his service Whereupon he is not unwilling to think of his departure O that every of us may indeavour thus to approve our selves to God and Jesus Christ thus to work his work whilest our day lasteth Then when the evening of death cometh we shall be sure to have our Peny Which being assured of it will make us not unwilling to go to receive it 4. Be frequent in casting up our accounts Dir. 4 Be frequent in casting up our accounts betwixt God and our souls The day of death is the reckoning day wherein every one must give up his account unto God Give an account of thy Stewardship for thou mayest be no longer Steward saith the Master ' in the parable to his Servant Luk. 16.2 In this life we are all Gods Stewards being betrusted by him with many Talents which we are to improve for him And hereof at the day of death we must give an account to him O that the thought of that day may not be terible to us make up our account aforehand And this do we often They who are frequent in casting up their accounts are not unwilling to be called to a general reckoning which they who have bin remiss careless herein would be Surely this is one thing which maketh men so unwilling to hear of death when it cometh they have then all their accounts to cast up Take heed it be not so with us Be we strict and constant observers of our own hearts and lives Often calling our selves to an account making it our daily work Every night reflecting upon the day past call we to mind according to that trite direction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wherein we have transgressed what evil we have committed what good we have done or left undone So making even betwixt God and our souls by suing forth our discharge in the name and upon the account of Jesus Christ This exercise being conscientiously performed it will be of speciall use to make this great reckoning day not unwelcome to us when it shall come 5. Dir. 5 That we may not be unwilling to depart hence Lay up a stock in heaven and to leave this world send somewhat afore us into that other world Laying up a stock in heaven 1. A stock for our selves That is our Saviours counsel For our selves a flock of good works Matth. 6.2 Laye up for your selves treasures in Heaven This do we by doing of good works as works of Piety so of Charity Sell that you have and give almes provide for your selves bags which wax not old a treasure in the heavens that faileth not saith that parallel Text Luk. 12 33. A man that hath his chief estate in another Country which he hath made over by bils of exchange or put into the banck there he will not be unwilling upon a just occasion to follow it Now such are acts of charity and mercy being done for Gods sake they are as so many bils of exchange made over for heaven a stock put into the banck where he who hath so put it out shal at his coming thither receive it again with abundant increase He that hath pity on the poor lendeth to the Lord and that which he hath given he will pay him again Prov. 19.17 O that rich men to whom God hath given abundance of this worlds goods and whose care it is to make the best improvement of what they have would but take this Course thus to make themselves friends of their Mammon as our Saviour adviseth them Luk. 16.9 that so when they fail when they dye they may receive them into everlasting habitations This would make them not so unwilling to dye as for the most part they are and that upon this account because they must leave what they have in this world and have no stock layed up in another 2. For others a stock of prayers And thus laying up a stock in heaven for our selves do the like also for others laying up a Stock a Stock of prayer for them Which whilest we do for all Gods people whom we leave behind us do it in a special manner for our near and dear Relations So did our heavenly pattern here The Lord Jesus whom in the Chapter before the text we find upon his knees putting up a devout prayer unto God his Father as for his Church in general so for his Apostles in speciall I pray for them I pray not for the world but for them which thou hast given me Joh. 17.9 And the like let them do who are to leave near and dear Relations behind them Wives Husbands Children kinred friends lay up a stock of prayers for them in Heaven whereof they may reap the benefit when themselves have left them This will make them the lesse unwilling to leave those whom they have thus provided for In the sixth place Dir. 6 having thus laid up our best treasure in heaven Set the house in order now set we our houses in order upon earth That is the Counsel and charge which the Lord giveth to Hezekiah when he sent him those tidings that he must dye he bids him set his house in order Isai 38.2 Set thine house in order for thou must dye and not live A thing of great use as in reference to the living who shal be left behind so also to him who is to depart hence who having thus setled his temporal concernments in this world will be more ready for his removal into another when God shall call him to it And therefore let not this be neglected by those who have ought to dispose of Let them be careful to make their Wills and Testaments before hand So also did this our heavenly pattern the Lord Jesus who at his last Supper having ordered other things before he then finished his Will and Testament setting his Seal to it Of such use was that Sacrament then and there instituted the Sacrament of the Lords Supper being as a seal set by Christ to his Testament for the confirming of all his former grants and assuring of whatever he had promised Now what he did as to Spirituals let those who would be ready to dye when God will have them doe as to Temporals Setling them aforehand Not putting off this work as too many do to the death bed which as it is attended with many other inconveniences so it often proves no small disquietment to the spirit of the dying person making him loath to leave this world in so unsetled a condition as through this his former neglect in reference to his own relations and concernments he is like to do Set thy house in order Which being done Dir. 7 now in the last place to close up all what remains but to commit the Soul unto God Commit the soul to God Which that we may do quietly and comfortably in death as our blessed Saviour did who breathed out his Soul in those words Father into thy hands I commend my spirit Luk. 23.46 do we it before do it in Life So did David Psal 31.4 Into thy hands I commit my spirit So did the Apostle who making a confession of his faith to his Son Timothy 2 Tim 1.12 there tels him I know saith he whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day His precious soul this was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Depositum that which he had committed to the custody of God and Jesus Christ And the like do we that we may be willing to depart hence as he was commit we our souls unto God aforehand Which do we first by Faith believing on him which the Apostle there saith he did casting our selves into the armes of his free grace and mercy through Jesus Christ Then by obedience committing the keeping of our souls unto him in well doing as unto a faithful Creatour as St. Peter exhorts 1 Pet. 4. last indevouring carefully and conscientiously to walk before him in all wel-pleasing all the daies of our life So doing now as we shall have comfort in life so when death cometh we shall have no cause to be afraid of it And thus have I now through a gracious assistance preached this doctrine unto you which I look upon as the hardest lesson in Christs school Now what remaineth but that we all beg it of our great Lord Master that he would so effectually teach it us that as occasion is we may practise what we have heard shewing our selves conformable to this our heavenly Pattern as in his Active so in his Passive Obedience being obedient to our heavenly Father as in doing so in suffering his Will even Obedient to death For which let us now pray FINIS