Curse which in it own nature it is being the issue and wages of sin and the very Gate of Hell But look we upon it in the glasse of the Gospell that we shall find representing it unto the believer under another shape as being much changed and alterd by Christ Newe names put upon Death Whereupon it puts new names upon it Calling it sometimes a sleep Our friend Lazarus sleepeth Joh. 11.11 Them which sleep in Jesus 1 Thes 4.14 Such is the grave to the true believer Not a Prison but a Bed sor the Body to rest in for a time They shall rest in their beds Isai 57.2 Elsewhere we find it called a Departure Lord now lettest thou thy servant depart in peace saith old Simeon Luke Vid-Leigh Critica Saâ—ra 2.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimittiâ— thou loosest dismissâ—st me lettest me out of Prison So the Syriack there renders the word Now thou openest the Prison And so we find it properly used Act 5.40 Where it is said that the Councell let the Apostles goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. out of prison Such is this life to the believer noe better then a Prison death is his dismission A like word is that which we find used by the Apostle Phil. 1.23 Where expressing his willingnesse to dye I desire saith he to be dissolved or to depart as the new translation hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to return home So the same word is used in his proper sense Luk 12.36 Where servants are said to wait for their Lord till he return to his home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is this World to gods people a strange Country where they live as strangers and pilgrims being from home Ad remigrationem Beza Now death is to them a Remigratio as Beza there renders the word a removing a returning to their own Country their home The Soul leaving the Body where it lodged for a time returns to God that gave it Eccles 12.7 Elsewhere the same Apostle calls it the dissolving of a Tabernacle If our earthly house of this Tabernacle were dissolved 2 Cor. 5.1 Not destroyed So is a house when it is pulled down the materials of it being so broken as they can never be put together again But not so a Tabernacle or Tent where the parts are only taken asunder for a time but afterwards put together and set up in another place Such is death only a dissolution of the parts whereof man is composed a severing of the soul and Body for a time which shall afterwards be reunited And so St Peter making use of the same Allusion he calleth it a putting off or laying down of a Tabernacle 2 Pet. 1.14 Knowing that shortly I must put off this my Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depositio tabernaculi mei as the vulgar Latine renders it properly The laying down of my Tabernacle is at hand Such is the Body to the Soul like a Tent to him that carrieth it about with him a burden which being layed down he is eased And so is the Soul by the deposition the laying down of the Body in death Which in the next verse that Apostle there sets forth under another name calling it his Exodus after my decease v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Exodus A word with the sound whereof you have been well acquainted it being the Title given to the second book of Moses which is so called from the departure of the Israelites out of Egypt which is there fully described Such an Exodus is death to the believer a Translation of him from an Egypt an house of bondage into the Celestial Canaan the glorious liberty of the Sons of God Thus hath death now new names put upon it The Gospell representing it after another manner with another face then the Law holdeth it forth And well may it have new names The nature of death changed by Christ when as the Nature of it is so changed and altered as by Christ it is Who hath taken away the maliguity of it that which was hurtfull in it Having pulled the sting out of this Serpent O death where is thy sting O grave where is thy victory so the Apostle triumpheth over this conquered Enemy 1 Cor. 15.55 Bot the sting and strength of it are now gone The sting of death is sin and the strength of sin is the Law but thanks be to God who hath given us the victory through our Lord Jesus Christ so the Apostle there goeth on This hath Christ done for all that are in him having made satisfaction for sin and fulfilled the Law So as now though death may threaten as the Serpent having lost the sting may hiss yet it cannot hurt And why then should we fear a conquered enemy Which is not only disarmed but lyeth as it were dead before us lâ—ke that Philistine when his head was off In Christi morte mors obiit In Christs death Death died Being thereby abolished as the Apostle hath it 2 Tim. 1.10 Who hath abolished death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made it of none effect So is naturall death the fear and sting of it being taken away it is now as a shadow without a substance Thus is Death now qualified by Christ as to all true Believers Which being seriously considered will be of speciall use to free them from the inordinate fear of it and make them not unwilling to submit to God in the suffering of it To passe on In the Fourth place thus looking upon death Look beyond Death look beyond it Even as the timorous Passenger in ferrying over a River where the water is rough by fixing his eye on the bank of the other side settles his brain which otherwise might be troubled thus let the timorous Christian whose nature inclines him to fear death look beyond it look to the issues the fruits and consequents of it Here taking notice of two things The Evils which it freeth the Believer from and the Good which it bringeth him to Considering 1 1. The Evils which it freeth him from Which are of two sorts The Evils which it freeth the Believer from Temporall and Spirituall 1. Temporall which I have touched upon already Such are bodily Infirmities sicknesses Temporall some of them very dolorous and painfull and such are losses and Crosses in Estate with Reproaches and Ignominies and many Vexations and Disquietments with wearisome labours and Imployments All these is the life of a Christian here infested with this world being to him as I said a troublesome Sea But Death is the Havens mouth which letteth him into a quiet Harbour where he is at rest from all these Blessed are the dead which die in the Lord c. that they may rest from their labours Rev. 14.13 There the wicked cease from troubling and there the weary be at rest There the Prisoneâ—s rest together they hear not the voice of the Oppressor The small and great are there and there the servant
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
not any think to charge their sins in whole or in part upon him Let not any man say saith St. James when he is tempted I am tempted of God for God cannot be tempted with evill neither tempteth he any man Jam. 1.13 Sin is no wayes Gods work At the first his works were all good very good And God saw every thing which he had made and behold it was very goâ—d Gen. 1. last He did not then create Evil neither hath he done it since The evil of sin I mean As for the evill of Punishment that he challengeth to be his Creature I create evil Isa 45.7 the evil of Punishment Not so the evil of sin That was the Devils Creature having him for the Author of it Thence it is that our Saviour tells the malicious Jews Ye are of your Father the Devil and the lusts of your Father you will doe Joh. 8.44 And St. John layeth it down as an universall truth He that committeth sin is of the Devil 1 Joh. 3.8 So much of sin as there is in a man so much of Satan he being the proper Author of it When he speaketh a lye he speaketh of his own for he is a lyar and the Father of it saith our Saviour in the former of those Texts Joh. 8.44 And the like may be said of all other sins they have Satan for their Father their proper Author Whence it is that he is called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The or that evil one the wicked one 1 Joh. 2.13 and elsewhere As for God he being absolutely good evil is inconsistent with him it cannot dwell with him as the Psalmist hath it Psal 5.4 Being holynesse it self he hateth sin cannot behold it without abhorrence Thou art of purer eyes then to behold evil and canst not look on iniquity saith the Prophet Hab. 1.13 Such an utter Antipathy there is betwixt the pure and holy nature of God and Sin that he cannot look upon it without detestation It is the only thing which he perfectly hates so hating it as that he hateth the Workers of it for its sake So it there followeth Psal 5.5 Thou hatest all workers of iniquity So hateth them as that he will not let their sins goe unpunished Fulgent l. â— ad Monym Now as Fulgentius rightly Deus non est ejus rei Auctor cujus est ultor God cannot be the Author of that whereof he is the Avenger This is the true Protestant Doctrine which as it hath been so let it ever be held and maintained that God neither is nor can be the Author of sin any sin or yet a partaker in it Q. But what say we then to the case in hand The case in hand cleared Was not he the Author of this sin the horridest sin that ever was committed the putting of the Lord of life to death which if he so concurred in as hath been declared how can he be free from it A. For answer hereunto The Evasion of some Romish Doctors Actum Judaeorum non voluit Deus passionem vero Christi voluit Et pâ—steà Voluit itaque tota Trinitas ut Christus pateretur nec taâ—en voluit ut Judaei occiderent quià voluit poenam Christi sed non voluit culpam Judaeorum P. Lumb Sent. l. 1. Dist ult Cap. 2. 〈◊〉 Non volebat Deus actionem Judaeorum quae mala erat sed volebat passionem â—â—nâ—m Idem cap. 3. ibid. if we will consult with some of the Romish Doctors they will here help us with an Evasion God the Father saith P. Lumbard did indeed will the death and suffering of his Son Christ but not the Act of the Jewes in putting him to death the one whereof was good the other eviâ— That Christ should suffer it was good but that they should lay hands upon him was evill In malis operibus saepe accidit ut actio sit mala passio bona Bellarm. lib. 2. De Amiss Grat. c. 11. And to the same purpose Bellarmine treading in his steps determines the case after the same manner God saith he did indeed will and determine that Joseph should be sold into Egypt and that Christ should be slayn but the wicked Acts of those who sold the one and crucified the other he neither decreed nor willed but only foresaw and permitted Thus would they here have it that God gave this Cup to his Son to drink Deus igitur voluit ac praedefinivit opera ista virtutum quae in passione consistunt cum voluit ac praedefinivit ut Jeseph venderetur Christus occideretur Opera autem mala vendentium Joseph occidentium Christum non voluit nec praedefinitiv sed praescivit permisit Idem ibid. but not to Judas and Pilate and the rest that they should hand and reach it unto him He willed that he should bear this punishment not that they should inflict it His passion being good their Action evil But as for this Retracted and rejected we finde it ingenuously retracted by some of their own Suarez a late learned Jesuite states and concludes the point generally and confidently Dicimus tà m esse certum Deum influere immediatè ac per se in omnem actionem creaturae â—t id negare erroneum sit in fide Suarez Metaph. tom 1. disp 22. Sec. 1. num 7. and that not as his own private opinion but as agreed upon by the most approved Schoolmen that God hath an immediate influence upon every action of the Creature and that to deny this is Eâ—roneum in fide an Error in the Faith Yea it is positively layd down by another of them as the common Tenent of the Schools though the Pope could never be brought to determine it one way or other that the very Act of sin as it is an act Thom Cajer Ferrar. Capreol Albert. Alexand. Greg. Scotus ibid. citati Actus peccati in quantum â—ctus est à Deo est tanquam à Causâ Alvarez Disp 24. is from God as the Cause of it And it must needs be so inasmuch as the Creature as it hath its being from God so also its motion Man living in him also moveth in him and from him according to that of the Apostle In him we live and move and have our being Act. 17.28 And therefore to leave them For the returning of a full satisfactory Answer Two things here cleared up I shall clear up unto you these two things which I shall do with as much plainnesse as I can 1. How God willed the death of his Son And 2. How he concurred with Judas and the rest in putting him to death and yet both without sin For the First God gave this Cup to his Son he willed that he should suffer and dye Gods willing that his Son should die which he might doe And this he might doe in as much as 1. He hath jus Supremi Dominii a right of Supreme and absolute Dominion and Soveraignty
31.9 and is to all within the pale of the visible Church but by Adoption that he hath by a speciall grace adopted us into the dignity of his children Which we may be assured of when once we have received that Spirit of Adoption which the Apostle speaketh of Rom. 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit of God regenerating of us and working effectually in us working in us a childe-like disposition filiall affections towards this our heavenly Father a filial fear a filial love a filial affiance causing us to fear him as a Father to love him as a Father to trust in him and depend upon him as a Father Finding such a disposition such affections in our hearts now may we be assured that God is our Father And being our Father let us now call him so Vse 3 Call God our Father This is that which the Lord saith of his servant David Psal 89.26 He shall cry unto me thou art my Father And it is that which he requireth from his people the Jewes Jer. 3.4 Wilt thou not from this time cry unto me My Father viz. from the time that he had admonished them of their duty and corrected them for their sins And so again vers 19. of the same Chapter I said thou shalt call me My Father that is so own and acknowledge me And this let all the Lords people do This is the language which the Spirit of Adoption teacheth all Gods children to call God their Father Ye have received the Spirit of Adoption whereby we cry Abba Father saith Paul to his Romans Rom. 8.15 And the like to his Galathians Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father And this do we call God our Father and that not only with our tongues but our hearts so looking upon him so owning and acknowledging of him Which do we at all times in all estates and conditions God to be looked upon by his Children as a Father in Adversity as well as Prosperity in whatever God doth to us or we to him still look upon him under the notion of a Father 1. As first in receiving of mercies and blessings from him In receiving of mercies take them as from the hand of a Father as pledges and tokens of his love therein acknowledging his Fatherly affection 2. So also in confessing of sins and begging pardon for them In confessing of sins come unto God as unto a Father So doth the Prodigall Son in the Parable Luk. 15.18 I will arise saith he and go to my Father and will say unto him Father I have sinned against heaven and before thee 3. So again in deploring of wants spirituall or temporall In deploring of Wants and making suit for a supply of them come unto God as a Father So our Saviour teacheth us to do in that Pattern and Form of Prayer which he hath left us When ye pray say Our Father which art in heaven Luk. 11.6 directing Christians to make all their addresses unto God under that notion as a Father When thou pray st pray to thy Father Math. 6.6 4. And so again in Deprecations of evils feared when God seemeth to be coming against us In deprecating of evils feared yet call him Father So did David his Father-in-law King Saul when he was coming out against him hunting his soul to take it as he speaks yet even then he calls out to him My Father 1 Sam. 24.11 And the like do we to our heavenly Father Though he come against us as an enemy yet still call him Father So doth our blessed Saviour when he saw this bitter Cup coming towards him apprehended his Passion at hand He fell on his face saith the Text and prayed saying O my Father if it be possible let this Cup passe from me Matth. 26.39 5. And the like also in Evils felt When the hand of God lyeth heavy upon us In present sufferings pressing us sore yet still call him Father So doth the Church in those Texts forecited when God hid himself from her dealt most severely with her yet still she challengeth her Relation calling him her Father Doubtlesse thou art our Father Isa 63.16 But now O Lord thou art our Father Cap. 64.7 And so doth our blessed Saviour in the Paroxisme of his Passion hanging upon the Crosse still he retains his former language calling God his Father Father forgive them Luk. 23.34 And when the pangs of death were upon him he breatheth out his soul with those words Father into thy hand I commend my Spirit vers 46. of that Chap. And the like do we stirring up our hearts to a holy imitation of this our heavenly Pattern In all our afflictions and sufferings of what knide soever they be yet still call God Father so look we upon him so apprehend and acknowledge him A good sign of a gracious spirit so to doe To call God Father when he frowns a sign of a gracious spirit I scarce know a better then to call God Father when he frowns upon us is angry with us hath a rod in his hand when he is correcting us An easie matter it is so to do whilest he is smiling upon us whilest we receive or expect blessings and favours from him Blesse me my Father saith Esau to Isaac Gen. 27.34 But when he hath as I said a rod in his hand and we feel the smart of it when his hand lyeth heavy upon us when he writeth bitter things against us when he is turned to be our enemy fighting against us by his Judgements then to call him Father so to look upon him so to apprehend and acknowledge him surely this is no other but a fruit of that Spirit the Spirit of Adoption And this let all Gods children stir up their hearts to doe To look upon God as a Father of great use in Afflictions thus to look upon God in all their afflictions A thing which will be of great use to us for the quieting and comforting and supporting our spirits under whatever sufferings So long as a man looketh upon God as an Enemy to him or as a severe Judge coming against him he can have no comfort being conscious to himself of his own demerits but when once he cometh to look upon him as a Father this sweetneth the bitterest Cup making a man drink it the more willingly whilest it giveth him a comfortable hope and assurance of a wise and mercifull moderation of his Affliction a gracious support under it and a seasonable issue out of it all which it doth Q. How this may be attained But how shall we attain to this thus to look upon God in our suffering condition A. Learn to live by faith For this learn to live by Faith So lives the Righteous person as the Prophet Habakuk tells us Hab. 2.4 The just shall live by his Faith Live by it in all estates and
Prophets they foretold what things Jesus was to suffer As St. Peter sets it forth Act. 3.18 These things saith he which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath also fulfilled Thus God revealâ—d what before he had decreed Which our Saviour taking notice of he here speaks of his Passion after this manner Non loquitur dubitativè fortasse Pater â—â—c vult sed assertativè Calicem quem dedit Ferus Com. in Text. calling it the Cup which his Father had given him Being fully acquainted with his Fathers will he speaks of what he was to suffer non dubitativè sed assertivè as Ferus notes upon it not as a thing doubtfull but certain The Cup which my Father hath given me 5. Yet further God having thus decreed and made known his purpose concerning his Son He delivereth him up he also delivereth him into the hands of those who were to execute that his decree Who was delivered for our offences saith the Apostle speaking of Christ Rom. 4. vers last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered unto death by God his Father as that other forecited Text explains it Rom. 8.32 He spared not his own Son but delivered him up for us all This he did when by his all-disposing providence he brought him into the Garden where the Officers should come to apprehend him and so delivered him into their hands and into the hands of other his enemies 6. And lastly having delivered him into their hands he also impowred them for the doing of what they did to him So our Saviour upon his Arraignment tells Pilate Joh. 19.11 Thou couldest have no power against me at all except it were given thee from above That Authority which Pilate had to sit in Judgement and passe sentence upon him and so that power which others had to execute that sentence they had it from above from God In all these they were but Instruments made use of by him in the mean time it was he that had the main stroke in the work he being the chief and principal agent Thus you see how God did concur in the death and Passion of this his Son He not only was privy to it and permitted it but he decreed and determined it and every circumstance in it making known his will concerning it delivering him into the hands of his enemies and giving them power to execute what he had decreed So as putting all these together well may we conclude what our Saviour there asserts concerning this Cup that it was given him by his Father But was it so Quest From hence now arise two Queries two scruples Two questions of great importance calling for satisfaction before we proceed any further If God the Father did thus give this Cup to his Son Christ why then 1. How did the Jewes sin in putting him to death And secondly if they did sin How then is Ged free from being the Author of that sin or from partaking in it Two Questions of great importance I shall endeavour to give a full solution to both To begin with the first Q. 1 If God thus gave this Cup to his Son How the Jewes finned in executing of what God had thus decreed so concurred in this his Passion as we have heard how did the Jewes sin in putting him to death Quaeritur si Pater dedit Christo hunc calicem quid peâ—caverunt Judaei qui cum Christo dederunt intulerunt propinaverunt Carthus Enar. in Text. When as they were but Instruments onely reaching this Cup to him God himself being the principal Agent how were they culpable To this let me return a threefold Answer Answ 1 They were voluntary Instruments 1. Distinguishing of Instruments which are of two sorts Meerly Instrumentall or Ministerial Meer Instruments are such as have no activity nor efficacy in themselves for the doing of any thing further than as they are acted by another Such is the Axe in the hand of the Carpenter and the Sword in the hand of the Souldier But such were not the Jewes they were not meer but Ministerial Instruments voluntary Agents doing what herein they did not by any coaction or constraint but freely willingly Impii dum peccant non sunt proprâ—è Instrumenta Dei mota scâ— sine interno principio motus sed metaphoricè ita sc mota ut liberè moveant semetipsa D. Ames Bellarm. Enerv. t. 4. c. 2. Hominis voluntas est quodammodo Dei Instrumentum non purum merum sed liberum Alvartz Disput 68.5 Such an Instrument is man in the hands of God Being a reasonable creature indued with understanding and will what he doth he doth it freely there being no violence in any thing offered to his will True it is the will of man also is Gods Instrument but such an Instrument not a meer but a Ministerial a free and voluntary Instrument Being moved it moveth of it self not being subject to coaction or compulsion Voluntas si cogeretur desinit esse voluntas If the will could be compelled it should cease to be a will it ever acteth freely And so did the Jewes in putting the Lord of life to death they were not meer Instruments but voluntary Agents and so cannot be excusable in what they did 2. The Jewes were culpable in acting of that which God had decreed and determined Answ 2 inafmuch as they had no warrant They had no warrant for what they did no rule for what they did Nay they went against the rule What is the Rule by which all the actions of men ought to be squared Why Gods secret will no warrant for man it is the Revealed will of God As for his secret will that is his own rule not Mans. Secret things belong unto the Lord but revealed things to us and to our children Deut. 29.29 Obj. Why Obj. but was not this will of God revealed to them Whether this will of God was revealed to the Jewes that Christ should die Caiaphas the High-priest by a Prophetical Spirit tells it them that it was expedient for them that one man should die for the people Joh. 11.50 so prophesying that Jesus should die for that Nation and not for that Nation only but that he might gather together in one the children of God that were scattered abroad as it there followeth vers 51 52. A. Yet had they no word of command to put him to death But suppose they had understood this which yet Caiaphas himself did not This spake he not of himself saith that 51. vers God only made use of his Tongue to utter an Oracle which he knew not the true sense and mystery of yet could not this have been an excuse for them inasmuch as they had no direction no word of command from God to put their hands to this work This it is which is mans warrant for all his actions without which actions which in themselves seem to
of his affection towards him Now I know saith he that thou fearest God seeing thou hast not withheld thy Son thine only Son from me Gen. 22.12 And from hence may all true Believers conclude the intirenesse of Gods affection towards them saying in like manner unto him Now Lord we know that thou lovest us seeing thou hast not withheld thy Son thine only Son from us but hast given him up to the death for our sakes giving this bitter Cup to him which otherwise we must have drunk laying the burden of our sins upon him which otherwise we must have lyen under unto all eternity Wonderfull unparallel'd love to be for ever admired and adored by all those who can evidence their interest in it But this I have touched upon before This by way of Information 2. By way of Terror Vse 2 Did the Lord thus deal by his Son his dear Son Terror to Gods Enemies to give such a bitter Cup to him what then may his Enemies expect and look for This is the Application which our Saviour himself maketh hereof Luk. 23.31 If they do these things in a green tree what shall be done in a drye Christ himself was as a green tree which having sap and moisture in it is not so combustible so apt to take fire the Jewes were as a drye tree fit Fuel for the fire Now if this green tree were thus used Christ himself who was a just and a righteous person having no guilt no just matter of condemnation in him save only as he stood in the place of sinners if he were thus left to suffer such things as he did from them what then had they cause to expect who in regard of their manifold impieties were fit fuel for the fire of Gods wrath to feed upon And let it in like manner be applyed to all wicked and ungodly persons who being no better then drye trees having no sap of grace in them voyd and destitute of all goodnesse and so no other but Vessels of wrath fitted for destruction as the Apostle calleth them Rom. 9.22 if it was thus done to this green tree this so just and righteous a person what do they think will become of them This use St. Peter makes of the sufferings of Gods Saints wherewith God is pleased sometimes to exercise them 1 Pet. 4.17 If Judgement first begin at us what shall the end be of them that obey not the Gospell of God If the righteous scarcely be saved where shall the ungodly and the sinners appear If the righteous such as being true Believers are justified by faith and endeavour to prove themselves righteous to God and Man if they scarcely be saved passe through so many difficulties meet with so many sufferings in their journey to Heaven where shall the wicked and ungodly appear Unbelievers such as live in a state of sin being wholly given up to it and as it were drowned in it what shall become of them when Christ shall come to judge the world in rightecusnesse and to give to every man according to his works And such use make we of this dealing of God with his own Son after this manner Did God his Father give such a Cup to him notwithstanding that he was in all things his obedient Son as the Apostle tells us Phil. 2.8 Oh what then may the children of Disobedience expect and look for Certainly there is a black Cloud which hangeth over their heads even the wrath of God which without repentance shall be poured out upon them Because of these things saith the Apostle speaking of wicked and ungodly courses and practises cometh the wrath of God upon the children of disobedience Eph. 5.6 And this let all such make account of taking notice that God hath a Cup for them and that a dreadfull one In the hand of the Lord there is a Cup saith the Psalmist and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them Psal 75.8 So it is God the Supreme Moderator and wise disposer of all things he hath appointed and measured out afflictions and sufferings to all the Sons of men so as his own people have their share in them they are made to drink of this Cup to taste of it I but the wicked and ungodly shall drink of it after another manner they shall wring out the dregs thereof and drink them God hath terrible Judgements in store for them such as shall end in endlesse despair and utter destruction Vpon the wicked he shall rain snares fire and brimstome and an horrible tempest this shall be the portion of their Cup so the Psalmist sets it forth Psal 11.6 And O that this were but seriously thought of by all of this number that all profane and ungodly persons would but consider this that amidst their Oath Cups those Cups of abomination wherewith they are intoxicated they would but take notice of this Cup in the hand of the Lord this Cup of red wine his fierce wrath which is reserved for them to drink Certainly the very thought hereof being let into their souls it could not but fill them with horror and terror So did the apprehension of this Cup which our blessed Saviour saw coming towards him work upon him it put him into a strange and unheard of Agony as the story sets it forth And certainly such operation would the like apprehension have upon the most obdurate and obstinate sinner did he but seriously think of the fierceness of that wrath which one day without repentance he shall be sure to feel it could not but work horror and terror in his soul Now then suffer I beseech you this Meditation to take place with you What wicked men must expect you who lye in a state and go on in a course of sin daring to give allowance to your selves in any known evil what did God so severely punish those sins which were only imputed to his Son Christ and so were not properly his save only as he was a Surety for others how can you ever think that he should passe by those sins which you dare with so high a hand commit against him It is that which the Prophet Jeremie saith unto Edom the Edomites the Posterity of Esau Jer. 49.12 Behold they whose judgement was not to drink of the Cup have assuredly drunken and art thou he that shalt goe altogether unpunished Thou shalt not goe unpunished but thou shalt surely drink of it Seeing God had not spared his own people his people Israel who in regard of the Covenant which was betwixt him and them might have expected more favour then others much lesse had those accursed Edomites who had no such Relation any reason to hope that they should be spared And so say I here concerning the sufferings of Jesus Christ Did he whose judgement was not to drink of this Cup drink it Did the
off from it For this a threefold Reason may be assigned Answ This he did upon a threefold ground 1. Reas 1 The first and principal whereof is that which we meet with in the Text. His obedience to his Father His Father had given this Cup to him to drink and therefore he will drink it The Cup which my Father hath given me shall I not drink it God his Father had decreed willed that he should suffer and dye and this his will he had made known unto him And therefore in obedience to his command he thus willingly yieldeth hereunto I lay down my life of my self saith he but wherefore Why This Commandement I have received from my Father so himself there giveth the Reason of it Joh. 10.18 Even as Isaac herein a type of him in obedience to his Father yields himself to be bound and layed upon the Wood to be sacrificed Gen. 22. which he did willingly without the least reluctancy or resistance that we read of So did the Lord Jesus in obedience to his Father he willingly yielded up himself to the death He humbled himself and became obedient unto death even the death of the Crosse Phil. 2.8 Such an absolute and universal complyance there was betwixt Christ and his Father What his Father willed that he willed So himself declares it Joh. 5.30 I seek not mine own will but the will of him that sent me And again in the Chapter following v. 38. I came down from heaven not to do mine own will but the will of him that sent me Thus did he as God perfectly comply with the will of his Father Being one God with him there was but one will betwixt them What the Father willed the Son willed And as Man he was in every thing subordinate to him Not doing his own will I seek not myne own will As Man if it had been consistent with the will of God his Father he could have wished that this Cup might have passed from him which he doth Matth. 26.39 Father if it be possible let this Cup passe from me There was the will of his humane iâ—firmity Nature being desirous to preserve it self which it might doe without sin But this will he submits and resolves into the will of his Father Neverthelesse not as I will but as thou wilt so he there limits his desire And again vers 42. O my Father if this Cup may not passe from me except I drink it thy will be done Thus was there a perfect conformity of his will as God and subordination as Man to the will of his Father And from hence flowed this willing submission of his in drinking of this Cup. This he did in obedience to his Father Which I shall God willing make some Application of hereafter for the present passing it by 2. Reas 2 As herein he had an eye to his Father willing this so also to his Elect people needing it His good wil to his Elect people Their redemption their salvation depended upon it As for what he had already done in his Active Obedience in fulfilling the Law this alone could have been no wayes available unto them The Justice of God required further satisfaction even the suffering of death This was that which the Law had threatned In the day that thou eatest thereof thou shalt surely dye saith the Lord to Adam Gen. 2.17 thou shalt die the death be subject and bound over unto death not only temporall but eternall And under this sentence do all the Sons of Adam by nature lye being bound over unto death not only in their Bodies but in their Souls bound over unto eternall death Now this Law must be satisfied before the Elect of God could be redeemed And how should this be without shedding of blood Without shedding of blood there is no Remission Heb. 9.22 And upon this account again it was that our blessed Saviour was so willing to drink this Cup to subject himself to this accursed death not only to a naturall but to that which was equivalent to an eternall death to suffer the wrath of God due unto the sins of the World that so he might free his Elect people from that Curse Which he did out of an unspeakable love to them This it was that induced God the Father to give this Gup to his Son God so loved the World that he gave his only begotten Son c. Joh. 3.16 And this it was which also induced him so willingly to drink it in this way to give himself for them Who loved me and gave himself for me saith Paul Gal. 2.20 Christ hath loved us and hath given himself for us an offering and a sacrifice to God Eph. 5.2 Christ loved his Church and gave himself for it v. 25. This it was which next to the will of God his Father put him forward upon this service with such resolution and willingnesse even that ardent affection which he bare to his Elect people This will love doe The power of intense Love It beareth all things as the Apostle saith of it 1 Cor. 13.7 Where it is intense it will make a heavy burden light Jacob loving Rachel he served a Seven-years Apprentiship for her And saith the Text they seemed to him but a few dayes for the love he had to her Gen. 29.20 And thus would men serve their God did they but love him as they ought though it were for many years their service would not be tedious unto them So was it here with our blessed Saviour Loving his Elect people with such an intense affection as he did he thinks nothing too much that either he could doe or suffer for them Applic. Where before we passe any further Applic. This Love of Christ to be admited make we a stand a little suffering our thoughts to be taken up with an holy Contemplation and high admiration of this matchlesse love which our blessed Saviour doth herein expresse in shewing himself so willing to drink this Cup. A Bitter Cup So he had found it already Yet behold he not only submits to the drinking of it but will not indure that it should be taken from his mouth till he had drunk it off The Cup which my Father hath given me shall I not drink it As if he had thirsted after it no lesse then a thirsty man doth after a Cup of drink to quench his thirst withall Thus was he carryed on to this his Passion with an earnest desire Even as he was to the drinking of that mystical Cup concerning which he tells his Disciples Luk. 22.15 With desire I have desired that is Earnestly desired to eat this Passeover with you before I suffer meaning the Sacrament of the Lords Supper so was he to the drinking of this metaphoricall Cup whereof that was a forerunner and a sign his Death and Passion this was a thing which he was carryed to with the like earnest desire This is that which he tells his Disciples Luk. 12.50 I have a
which fall not a few Reduce them into three ranks Such as despise the Judgements of the Lord Such as murmure at them Such as faint under them All which are far from this disposition which here we meet with in our blessed Saviour To speak a word to each of them severally 1. Sort 1 Some there are who despise the Judgements of the Lord Despisers of Gods Judgements As the Israelites are charged to have done by the Judgements of his mouth his word Ezek. 20.13 They have despised my Judgements So doe they by the Judgements of his hand Of which 4 sorts his works of Judgement they despise them sleight them under which head come divers 1 Such as put this Cup far from them So did they of whom the Prophet Amos speaketh Such as put this Cup far from them 6.3 They put far away the evil day In the midst of their other Cups whilest they were drinking Wine in Boles as the 6 vers there hath it quaffing and carousing drinking by measure without measure as Drinkers of Healths as they abusively call them use to do this Cup was far removed out of their sight Whilest they were rioting and revelling feasting and sporting they little thought of the day of Calamity which was then coming upon them And so is it with many In the time of Prosperity whilest they have the sweet Cup at their mouths they never think of that bitter Cup which sooner or later they may nay must drink of Never think of the day of Adversity the day of Affliction the day of Death And so they go on securely in their sins promising to themselves security that they shall not feel of the Judgments of God So was it as with literall Isa 47.8 so with Mysticall Babylon Rev. 18.7 She saith in her heart I sit a Queen and am no Widow and shall see no sorrow Being in a prosperous and flourishing condition she promiseth to her self that she should never see a change But mark what follows in the next Verse Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire c. See here what it is that all secure sinners may expect such as putting this Cup the Judgments of God far from them go on in their sinfull provocations certainly God hath a Bitter Cup for them which sooner or later they shall drink and that it may be sooner then they are aware of Expresse to this purpose is that known Text which I wish all of this rank may take notice of Deut. 29.19 20. Where the Lord telleth his people Israel that if there should be amongst them a root that beareth Gall and Wormwood any wicked and ungodly person whose sins are as distastefull unto God as the bitterest Gall or Wormwood are unto man And it come to passe saith the Text when he heareth the words of this Curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of myne heart to adde drunkennesse to thirst one sin to another then mark what follows The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke like fire against that man The Cup of Gods wrath is not nearer to any than those who thus put it far from them 2. And others there are not much unlike them Such as will not see it when it cometh towards them who when this bitter Cup is coming towards them yet they shut their eyes against it so as seeing they will not see it Such the Prophet Isai speaketh of Isa 26.11 Lord saith he when thy hand is lifted up they will not see Notwithstanding God was at work wonderfully declaring and manifesting his power as in working miraculous deliverances for his people so in executing strange and remarkable Judgements upon his and their enemies yet they shut their eyes against it not regarding what he did Even so deal many When Gods hand is lifted up and his Judgements are abroad in the earth this Cup is walking to and fro on every side of them yet they shut their eyes against it will not take notice of it so as to be at all affected with it Though it be coming towards them yet they hope it shall not come at them so was it with those Edomites whom I spake of before Though the Cup of Gods fury went round among the Nations so as all their Neighbours had drunk of it yet they hoped they should not do the like Even so is it with many secure sinners In the midst of common calamities they promise to themselves immunity and freedome that this Cup shall passe by them So did the Jewes of old though the Lord sent his Prophets to them one after another every one with a Cup in his hand as the Prophet Jeremy there saith of himself in that Text forecited Jer. 25. a Cup of wrath and fury which they held forth unto them threatning them with the Judgements of God yet few of them gave credit to what they said But what saith the Lord to them for this You may read it as often elsewhere so Amos 9.10 All the sinners of my people shall die by the Sword which say the evil shall not overtake nor prevent us The Sinners of my people presumptuous sinners such as the greatest part of them were though God had threatned his Judgements against that Nation yet they neither feared nor cared for them they would believe no more then they felt still they flattered themselves that the Judgements threatned either should not come or not come at them they should do well enough Now as for such the Lord there tells them what they should expect they should be sure to dye by the Sword whoever escaped his Judgements they should not And the like let all secure sinners look for Such as make a Covenant with death and with Hell they are at an agreement as the Prophet Isai sets forth the security of the Rulers of Israel Isa 28.15 saying in their hearts as it there followeth when the overflowing scourge shall passe through it shall not come unto us Thus do they as he goeth on make lyes their refuge and under falshood do they hide themselves But let all such make account that this Covenant of theirs shall be disanulled So the Lord there threatens it against those Rulers vers 18. Your Covenant with death shall be disanulled and your agreement with Hell shall not stand when the overflowing scourge shall passe through then ye shall be trodden down by it Secure sinners shall not escape the Judgements of God They who when his hand is lifted up will not see they shall see and feel So the Prophet there threatneth them in that Text even now cited Isa 26.11 Lord when thy hand is lifted up they will not see but they shall see and be ashamed yea the fire of thine enemies shall devour them The fire of thine enemies the fierce
Apostle himself who tells his Corinthians 2 Cor. 1.8 that by the trouble which hapned to him in Asia he was pressed out of measure beyond strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so falleth it out sometimes with other of the Saints There is a great disproportion betwixt their burden and their strength the one great the other small Now how shall a Christian be able to bear up in such a case so to fortifie and strengthen his spirit as that he may not faint in the day of Adversity A. A great and difficult work I confesse A. Some soveraign Cordials prescribed yet through the help of Grace attainable To help you therein let me prescribe unto you some Soveraign Cordials some spiritual Consolations which may be and being taken into the soul will be very usefull for this purpose for the supporting and bearing up the spirit under whatever affliction this poor life of ours upon earth is subject to These Consolations are many as also our Afflictions are I shall single out some of the choisest Which I shall desire you carefully to lay up Happily at the present you may have no great need of them but how soon you may you know not And therefore lay them up in the Closet of your hearts They are not like the Apothecaries Drugs some of which being long kept lose their vertue The day may come when some one of them may requite all your care and pains In the First place then look at Afflictions themselves Direct 1 Loâ—k at Afflictions themselves wherein consider The Israelites in the Wildernesse were cured of the stinging of the Serpents by looking upon the Serpent And so may a Christian by looking upon Afflictions strengthen his heart against them The Hony of the Bee is a medicine for the Sting Afflictions though never so bitter yet will afford somewhat that may serve to allay that bitternesse In them cast we an eye upon 4 or 5 particulars which may be usefull this way The Quality Quantity Continuance Commonnesse Issue of them 1. Consid 1 The Quality of them Here we shall finde that in themselves they are a Curse The Quality of them as qualified by Christ Such are all Afflictions all fruits and consequents of sin and punishments of it every one being an Appendix to that first Curse The day thou eatest thereof thou shalt dye the death surely die Gen. 2.17 that is be subject to manifold evils as in soul so in body tending to death to the destruction of both But by through Christ their nature is now altered the Curse is taken away That was one and the chief of those Ingredients which was put into this Cup which was given to Christ to drink and which he did drink upon the Crosse He being there made subject to that accursed death that he might free us from the Curse of death and of all its retinue Christ hath redeemed us from the Curse of the Law being made a curse for us Gal. 3.13 So that what the Apostle saith of Death it self 1 Cor. 15.55 O Death where is thy sting We may say the same of whatever afflictions and crosses can befall the children of God upon earth their Sting is gone Surely the bitternesse of death is past saith Agag having as he thought armed himself against the fear of it which is the greatest part of Deaths bitternesse 1 Sam. 15.32 And the like may all true Believers say concerning all their Afflictions and sufferings The bitternesse of them is past as to them the Curse being taken away from them by Christ which is indeed the chief part of their bitternesse Even as Moses altered the quality of those waters of Marah took away the bitternesse of them by casting into them that Tree which the Lord had shewed him so hath Christ taken away the bitternesse of all the waters of Affliction by the Tree of his Crosse to which he was designed by his Father The bitternesse of Afflictions as I said was the Curse going along with them they being in themselves all tokens of wrath But now that bitternesse that Curse is taken away So as to true Believers they are no longer tokens of wrath but rather Love-tokens Whom the Lord loveth he correcteth Prov. 3.12 chasteneth Heb. 12.6 Yea Pledges of Adoption So it there followeth Heb. 12.6 7. He scourgeth every Son whom he receiveth If ye endure chastenings God dealeth with you as with Sons Not to know what Chastisements mean it is no good sign If ye be without Chastisement whereof all all Gods children are partakers then are ye bastards and not sons so it there followeth v. 8. For God to exercise his Children with afflictions it is a sign that he owns them for his Children and a demonstration of his fatherly love to them and care of them Thus do these Cups which Gods people drink of they come from the hand of a Father not of a Judge being to them not satisfactory but castigatory punishments Not properly punishments but Chastisements Not tokens of wrath but Love-tokens A usefull and comfortable meditation for the soul of a Believer to feed upon in the midst of whatever distresse What is it that maketh these Cups so bitter unto the soul Why when it looketh upon them as they are in themselves as Cups of divine wrath and fury Now no wonder if it shake and tremble at the drinking of them So long as a man apprehends these Arrowes which he feeleth to stick fast in him to be poysoned Arrowes shot at him by the hand of a revenging God now no wonder if the soul have no peace no quiet But look upon them as they are changed and altered by Christ having the Curse taken away and as they are tokens and pledges of Adoption which being sanctified they certainly are the soul being perswaded of this this will be as a soveraign Cordial to it to keep it from fainting Q. Q. Yea but you will say how shall a man know this How Chastisements may be known from Punishments that they are so to him that they are only Chastisements and not Punishments and that they are tokens of love and pledges of Adoption When as they are tokens of wrath to some how shall I know that they are not so to me A. A. To this I have in part hinted an Answere already Take it a little more fully yet briefly 1. How do you drink this Cup how doe ye suffer these afflictions Doe you quietly patiently By the manner of suffering them contentedly submit to the hand of God in them If so now hear what the Apostle saith to you in that Text even now cited Heb. 12.7 If ye indure chastning God dealeth with you as with Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not if you suffer afflictions for so do the worst of men But if ye endure chastening receive Afflictions from the hands of God as Chastisements kissing the Rod humbling your selves under the hand of God as dutifull Children under
strengthned him 2 Tim. 4.17 3. Turning them to good Like as the skill of the Physician turneth Poysons into Medicines Turning then to Good making a soveraign Treacle of the venomous Viper Thus doth God bring good out of evill Josephs Brethren thought and wrought evill against him but God turned it to good good to him and others Gen. 50.20 4. And lastly giving a seasonable issue and deliverance Working deliverance He will with the temptation make a way to escape saith the Apostle 1 Cor. 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will give an issue finde out an outlet for them one way or other When Gods people are beset on every side yet he can finde a dore or a window to let them out at As in a literall sense he did for David when his house was beset by Sauls Messengers 1 Sam. 19.12 and so for Paul when wait was laid for him at Damascus 2 Cor. 11. last they were both let down through a window and escaped So in a Metaphoricall sense be the strait never so great yet God hath a Window for his people at which he can and in his time will let them out working deliverance for them some way or other Such is the Providence of God which he exerciseth towards and upon his people in their sufferings Ordering of them he supplyeth strength for the bearing of them turneth them to good and giveth a seasonable Issue out of them All these besides many other Consolations may the true Believer fetch from the God of consolation for the bearing up of his spirit in the midst of whatever afflictions In the next place look we up unto Christ our Saviour In him considering what he hath done Look unto Christ our Saviour In whom Consider what he doth for us 1. What he hath done how among other things which he hath obtained for us by his death he hath overcome the World for us What he hath done for us overcomming the World That is the Consolation which he himself giveth unto his Disciples Joh. 16. last In the World ye shall have tribulation but be of good comfort I have overcome the World This hath Christ done for his Church and people he hath overcome whatever is in this world which might be hurtfull unto them Sin Satan his Temptations and Instruments Death with all its retinue whatever might hinder or endanger their salvation he hath conquered all which he did for those who believe on him that they may have the benefit thereof So that as Serpents which have lost their Stings they may now hisse but they cannot hurt Christ by drinking of this Cup as you have heard hath taken away the bitternesse of it the Curse belonging to afflictions he being made a Curse for us 2. What he doth How he sympathizeth with us and pleadeth for us 1. He sympathizeth and even suffereth with us being as the Head in the naturall Body is sonsible of all the aylments of his Members What he doth Sympathizing with us We have not an High-Priest which cannot be touched with the feeling of our Infirmities Heb. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot sympathize with us in our afflictions and sufferings which he taketh notice of and is affected with as before was shewn Pleading for us 2. And sympathizing with us he pleadeth for us Sitting in heaven at the right hand of his Father he maketh continuall intercession for us He ever liveth to make intercession for those who come unto God by him Heb. 7.25 By which means he maketh peace for them in Heaven whilest there is war upon earth reconciling God to them when he seemeth to be offended with them This was his work when he was upon earth He made peace through the bloud of his Cross Col. 1.20 impetrating that Reconciliation for his Elect people which upon their believing on him is actually applied to them as the next verse there hath it And this work he still carrieth on being in Heaven where he maketh peace by his Intercession A sweet and comfortable meditation as at all times so specially in time of Affliction when God seemeth to be angry with his people frownes upon them le ts flye the showres of his displeasure at them yet then let them with Stephen lift up their eyes to to heaven and there shall they see this their High Priest the Lord Jesus sitting at the right hand of his Father soliciting a peace for them which being concluded in Heaven let them not be inordinately troubled about whatever wars they meet with upon earth And in the third place look we at the Holy Ghost our Comforter Look 〈◊〉 the Holy Gâ—â—â—st our Saviour So we find him often styled in Scripture a comforter the comforter and this comforter Gods people have still with them That is the promise which our Saviour maketh to his Disciples when he was to withdraw his Corporall presence from them Joh. 14.16 I will pray the Father saith he and he shall give you another Comforter that he may abide with you for ever And this promise will he make good to all who truly believe on him When he withdrawes outward Comforts from them let them but wait patiently for him and he will send them another Comforter even his Spirit which shall make a supply to them inwardly of what they want outwardly that shall refresh and cheer up their hearts and spirits with inward Consolations in the midst of all their afflictions And never so fit a time for this Comforter to come as when all others Comforters have left a man And if this Comforter be with us to support our spirits and strengthen our hearts what is it that should so discourage us as to cause us to faint under our sufferings To these soveraign Consolations I might yet â—x abundanti add many more The Minstery of Angels As the Ministrie of Angels who are as Guardians to Gods Saints Are they not all ministring spirits sent forth to Minister for them who shall be heirs of salvation Heb. 1. Last So they were to our blessed Saviour in the Wildernesse he there wanting food and other accommodations The Angels came and ministred unto him Matth. 4.11 And so were they to Peter and other of the Apostles opening the Prison doors for them and setting them at liberty as we have the stories recorded Act. 5.19 and 12.7 And the like offices they are ready to doe to all Gods Saints many of which questionless they daily doe though in invisible waies so as they are not taken notice of being ever at hand ready to step in to them with timely succours in their greatest straits To which might be added what is not to be sleighted the Communion of Saints The Communion of Saints who as they bear a part with their brethren in their sufferings drawing with them in the same Yoke so they are ready to help them with the benefit of their prayers Which being a common stock every particular believer
all is gone Hope the Christians sheat-anchor This is the sheate anchor which Christ is to ride by in whatever stormes or stresses come down upon him It is the Apostles own similitude in that known text Heb 6.19 Which Hope we have as an Anchor of the soul both sure and steadfast If the Anchor be let slip or come home the Ship is exposed to the hazard of Rocks and Shelves from which before she was safe And so is the Soul of a Christian if once his Hope his Faith and confidence in God through Jesus Christ faile now it is in eminent danger which before it was not And therefore having once cast this Auchor within the vaile fixed our faith in heaven now whatever stormes come down upon the outward or inward man upon Body or soul still ride by it holding fast this our confidence and hope unto the end as the Apostle minds us once and again Heb. 3.6.14 Thus however the Lord pleaseth to deal with us let us only turn unto him and then hope in him Even as the Ship in a stress turns to the Anchor and rides by it So do we in these soul-stresses Turn to the Lord and trust in him That is the advise which the Prophet Hosea giveth to the people of the Jewes when God had a Controversie with them and was turned enemy to them Hos 12.6 Turn thou to thy God saith he Keep Mercy and Judgment and wait on thy God continually Fide deo tuo wait on him by faith trusting in him And so let it be said to the distressed soul that labours under this saddest of tryals Only turn thou to thy God indeavouring to walk closesly with him and then wait upon him trust in him That is Davids counsell which out of his own experience he giveth to others Psal 27.13.14 I had fainted saith he unless I had believed to see the goodnesse of the Lord in the Land of the living Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord Many and sweet are the promises which God hath made to those who thus wait They that wait upon the Lord saith the Prophet Isai Shall renew their strength through a secret supply of the spirit of grace the inward man shall be strengthened they shall mount up with wings as Eagles their souls being carried up aloft above all difficulties and discouragements they shall run and not be wearied they shall walk and not faint Noe such way to keep the soul from fainting as this to wait upon God in all Estates Which who so do the same Prophet speaks them blessed Blessed are they that wait for him Isai 30.18 Whilest they wait for their God he waiteth that he may be gratious unto them as the former part of that verse hath it only expecting a seasonable time to shew himself unto them in a way of mercy And therefore to close up this Direction however the Lord please to deal with us though he seeme to withdraw himself from us yet with patience wait for him by faith resting upon the word of promise staying our souls upon him That is the advice which the same Prophet holdeth forth in that obvious but excellent Text Isai 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay himself upon his God And this let the Lords people doe such as unfeignedly fear God yeilding obedience to his word as in all other distresses so in this let them trust in the name of the Lord and stay themselves upon their God by faith resting upon him that so their souls may be kept from fainting Thus much for the former of these tryals Soul-suffering Passe we to the second The suffering of death This is the other Ingredient which we find in the bottome of this Cup The Suffering of death the last Act in this Tragedie the last thing that Christ was to suffer his pouring forth his soul unto death A bitter potion The bitterness of death is past saith Agag 1 Sam. 15.32 The fear of death which of all other things he looked upon as most bitter More bitter then death saith the Preacher of the wherish woman Eccles 7.26 Intimating death of all things which can befall the outward man to be the bitterest And yet see with what Patience with what Resolution our blessed Saviour here submits hereunto This was the Gup which his Father had given him He had appointed him to dye to dye that painfull shamefull accursed death upon the Crosse And this our Saviour was privy to having before acquainted his Disciples with it Mat. 20.18.19 Yet see how he submitteth to the will of his Father herein as Obediently he was obedient to the death Phil. 2.8 So willingly The Cup which my Father hath given me shall I not drink it And herein again let all his Disciples follow his steps Which Christians are to do Patiently and willingly shewing themselves in like manner Obedient to and in death submitting to the will of their heavenly Father in drinking this Cup. when he shall give it them and that not only Patiently but Willingly A great and a difficult work my brethren A work above the strength of nature A work passing the strength of Nature which of it self is not able to look this enemy in the face noe more then the Isralites were Goliah who when he shewed himself and made that challenge of a single combate to whomsoever should dare to incounter him it is said that when Saul and all Israel heard those words of the Philistine they were dismayed and greatly afraid 1 Sam. 17.11 And again v. 24. And all the men of Israel when they saw the man fled from him and were sore afraid Such an enemy is death being as Bildad calleth it The King of terrours Job 18.14 So it is to flesh and bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher saith of it of all terribles the most terrible And great Reason for it being so unconquerable an enemy that never was there any that encountred with it but have beene overcome by it save only this our David the Lord Jesus And how shall nature ever work the heart to such a resolution to embrace that which is so destructive to it self Nature cannot do it Noe Yeâ— above an ordinary measure of gâ—race nor yet an ordinary measure of grace How have some of the stourest cedars in Lebanon been shaken with this gust Some of the most eminent Saints of God how have their hearts even fainted when they have seen this Cup comming towards them David a man after Gods own heart then whom none more daring in battell yet in his cold bloud he tels us of the sorrows and terrours of death which took hold upon him The sorrows of death compassed me about Psa 18.4 The sorrows of Hell of the
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
crosses which he met with And the like more or less must every one make account to meet with upon earth even a succession of troubles like waves of the Sea where depth calleth unto deep one Crosse following upon the neck of another So as the more daies the more sorrows All which serve to wean the heart from this world as the infant is from the brest by laying bitter things upon it 2. Divine But I shall not any longer insist upon these or any other Arguments of the like nature The Resolution of a Christian must be built upon better grounds then these If God shall please to open the eyes of a naturall man to see death as it is it is not any or all of these or whatever other Arguments Reason can suggest that will bear up the soul against the terrors of it They must be Cordials of a higher extraction that will strengthen the heart in this last conflict divine Considerations such as the word holdeth forth Of these take a few among many 1. In the First place Look upon God who hath appointed and determined Let our eye be upon God our Father whose Cup this is So was our Saviours here The Cup which my Father hath given me shall I not drink it And so must theirs who would drink this Cup as he did submit unto the stroke of death patiently and willingly they must see God in the ordering and disposing of it looking upon it as his appointment Which it is he having 1. Appointed that men shall die It is appointed to men once to die Heb. 9.27 Appointed viz. That men shall dye by God who as he is the Lord of life so he is the appointer of death Having passed a generall law for it Dust thou art and to dust thou shalt return Gen. 3. Which Law also he executeth upon particular persons bringing them to death I know that thou wilt bring me to death and to the house appointed for all living Job 30 23. So it is however secondary Causes concur in bringing men to their Graves yet God himself hath the principall stroke in it Death being his Messenger sent by him He hath appointed that men shall dye Which taking notice of look we upon it as our duty to submit hereunto when he calleth us to it 2. As he hath appointed that men shall dye so when they shall dye The time when Is there not an appointed time to man upon earth viz. how long he shall-live Job 7.1 His dayes are determined the number of his Moneths are with thee thou hast appointed his bounds that he cannot passe Job 14.5 So certain are Gods decrees concerning the time of mans life that he cannot go beyond the term limited the Year the Moneth the Day the Hour set down Father the hour is come saith our Saviour speaking of the time appointed for his suffering of death Joh. 17.1 3. As the time so the place As the time when so the place where The place where that is also determined by God Goe up into Mount Nebo and die there saith the Lord to Moses Deut. 32.50 Our Saviour must goe up to Jerusalem and there suffer many things and be killed so he tells his Disciples Matth. 16.21 4. And appointing the time and place he also appointeth the manner The manner how how men shall dye what kinde of death whether naturall or violent So it was determined concerning our Saviour that he should die upon the Crosse be crucified which he acquaints his Disciples with Math. 20.19 And so concerning Peter to whom our Saviour foretells by what death he should glorifie God Joh. 21.19 And so is it determined concerning every of the sons of men as when and where so how they shall dye None of these are left to Chance and Fortune Time place manner all appointed by God Which being seriously considered and believed it will be of great use to bring the heart to a quiet and willing submission to the will of God in suffering what he hath so appointed Thus look at God In the Second place look we upon Jesus Christ Look upon Jesus the Captain of our Salvation as the Apostle calleth him Heb. 2.10 Where behold we him 1. Drinking of this Cup before us Suffering death And shall not we then pledge him Shall the Captain goe before and shall not the Souldiers follow after Malus miles qui Imperatorem gemens sequitur He is but an ill Souldier that weeps when he is to march after his Generall Shall our Joshua go before us over this Jordan and shall not we go after him It was a good Resolution in that man that Scribe had he held to it who said to our Saviour Master I will follow thee whithersoever thou goest Mat. 8.19 Such should be the Resolution of every Christian to follow Christ when he cals him to go after him though it be to Mount Calvary or Golgotha the place of a skull as both those words signifie and the latter of them is expounded Joh. 19 17. and Mat. 27.33 the Caemeterie or Church-yard as we call it 2. And whilest we behold him suffering of death behold we also the issues of this his suffering Conquering it as St James saith of Job Ye have heard of the patience of Job and have seen the end of the Lord Jam. 5.11 What Issue God was pleased to give him which was very joyfull and comfortable So here looking upon Christ submitting to his Father in suffering of death behold we the end of the Lord the issue of this his suffering which was victorious and glorious Victorious Even as David cut off the head of the Philistine with his own sword so did this our David by dying he conquered death which he manifested in his Resurrection Where he brake the bands of death rising again by his own power and so became the first born from the dead as the Apostle calleth him Col. 1.18 Now the first born openeth the womb for those that come after him And so hath Christ opened the grave for all true believers so as it shall be no more able to hold them then it was him Thus was the issue of this his conflict with this his last enemy victorious And as victorious so Glorious we see Jesus who was made a little lower then the Angels for or through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suffering of death crowned with glory and honour He. 2.9 In this way he entred into his glory Luk. 24.26 Through this dark entry he went into his heavenly palace And so shall they who do herein follow his steps being obedient as he was Obedient to the death 3. Look we upon death it self But here look upon it in Look upon death it self Not in the glass of the Lawe but gospell and through a right glass Not that of the Law but of the Gospell The glasse of the Lawe presents the face of it as ghastly and terrible holding it forth as a
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
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
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