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
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
is free from his Master so Job describes the state of the dead Job 3.17 18 19. Thus doth God our heavenly Father make use of this as his Handkerchief to wipe away all tears from the eyes of his Children as we have it Rev. 7. last After death there shall be to them no more death nor crying neither shall there be any more pain as that other Text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ae chylus Rev. 21.4 Death lets out the Christian as it doth all men from the sense and fear of all temporall Evils 2. Yea it freeth him from what is far worse from Spiritual Evils Spirituall giving a Quietus est as to the Body so to the Soul Freeing him 1. From Sin He that is dead is freed from sin Rom. From sin 6.7 So it is indeed with a mortified soul a regenerate person that is spiritually dead dead to sin which the Apostle there chiefly aymeth at he is freed from it viz. from the guilt and power of it But this is but a partiall freedome which is compleated and perfected in and by naturall death by which the Believer obtaineth a perfect freedome Being hereby so freed from sin as in this life he cannot be Freed from the committing of it From the inbeing of it From the beholding of it From the committing of it 1. From the committing of it which while he is here he is not cannot be However as the Apostle hath it in the verse there foregoing Rom. 6.6 the old man being crucified with Christ the Body of sin is so far destroyed that henceforth the regenerate person doth not serve sin he having thus suffered in the flesh ceaseth from sin as St. Peter hath it 1 Pet. 4.1 Corruption being in measure mortified he doth not now sin as before he did so as to make a custome and practise of it yet through weaknesse he doth commit some acts of sin and that daily There is not a just man upon earth that doth good and sinneth not Eccl. 7.20 But Death giveth the Believer a perfect discharge so as thenceforth he sinneth no more He that hath entred into his rest saith the Apostle he also hath ceased from his own works as God did from his Heb. 4.10 God upon the seventh day kept a Sabbath resting from his works of Creation such as he had wrought upon the six dayes before So doth the Believer in death he entereth into his rest that Eternall Sabbatisme where he ceaseth from his own works such works as he here wrought in the flesh specially from the works of the flesh sinfull works Opera nostra vocantur labores curas vocationis nostrae tùm opera carnis noturae vitiosae peccatae quae vere sunt nestra quia â nobis fiunt nec probantur Dec c. Pareus Com. ad loc which as Pareus there noteth upon it may most properly be called a mans own works inasmuch as he doth them of himself without any approbation or allowance from God From these works the Godly man after death wholly ceaseth Which the wicked man doth not who being in Hell ceaseth not to blaspheme God Like as the followers of the Beast are said to doe upon the powring out of the Vials They blasphemed the God of heaven because of their pains c. Rev. 16.9 11 21. so doe the damned in hell because of their torments they blaspheme God and commit other sins such as that their state is capable of Which whether they be formally and properly sins in them not lying under a Law as here they did I shall not dispute but Materially I am sure they are being the same sinfull acts which here they committed But from such acts shall the believer now cease so as never more to commit any sin Noe nor yet to be in any possibility of committing it Such a state doth death bring Gods Children to a state in this respect far more happy then that wherein our first Parents were in Paradise There they were free from sin but not from a possibility of sinning which the event shewed But Gods Saints by death are freed from this being hereby put into an impeccable state and so confirmed as that they shall never more have any will or inclination to that which is evill Thus are they freed from the acting the Committing of sin 2. From the inbeing of it And so Secondly from the Inbeing the Indwelling of it So it is that the best of Saints while they are here they have sin dwelling in them It is no more I that do it saith Paul but sin that dwelleth in me Rom. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby meaning Innolita illa pridem peccandi consuetndo Grot. Annot. ad loc not that Habit and Custome of sin which is in an unregenerate person as Grotius expounds it but that Naturall Corruption which still cleaveth to the Regenerate This he found still dwelling in him And so it will in the most sanctyfied soul upon earth And there dwelling it will also be warring seeming sometimes to Conquer So also that Apostle there out of his own experience complaines v. 23. I find another Law in my members warring against the Law of my mind and bringing me into Captivity to the Law of sin which is in my members Such a conflict there is and will be in the best of Saints Corruption striving against Grace Yea and sometimes prevailing against it Even as a strong tide carrieth the ship against the stroke of the Rowers Which cannot but create a great deal of trouble to the Soul So it did to that blessed Apostle who upon this account looked upon himself as a miserable man crying out in the next verse verse 24. O wretched man that I am who shal deliver me from the Body of this death That Body of sin as he elswere calleth it Rom. 6.6 which he found living in him was to him a Body of death making his life miserable to him So would it be to a Child-bearing woman to have the Child lye dead within her rotting and putrifying in her womb whereof notwithstanding all indeavours used she cannot be delivered Or to a living man to be tyed to a dead karkesse Even so is it with a regenerate person whilest he is here the living and the dead are tyed together Grace and Gorruption And so tyed together as nothing can part them but death Like as it was with that fretting leprosie of which we read Lev. 14.45 which having eaten into the Wals there was no cure for it but by pulling down the house Even so is it with this Leprosie of sin having seized upon the soul and eaten into all the powers and faculties of Soul and Body there is no way to be freed from it but by death And this will do it The house being pulled down the Leprosie ceased And so doth sin in death The dissolution of the Body is the Absolution of the Soul freeing it from this
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
THE DRINKING OF THE BITTER CUP OR THE HARDEST LESSON IN CHRIST's School Learned and Taught by Himself Passive Obedience WHEREIN Besides divers Doctrinall Truths of great Importance many Practicall Directions are held forth for the teaching of Christians how to submit to their Heavenly Father in suffering his Will both in Life and Death Patiently Obediently Willingly As it was lately presented to the Church of GOD at Great YARMOVTH By JOHN BRINSLEY Minister of the Gospel there Heb. 5.8 Though he were a Son yet learned he Obedience by the things which he suffered 1 Pet. 2.21 Christ also suffered for us leaving us an Example that we should follow his steps LONDON Printed by E. C. for Joseph Cranford at the Castle and Lyon in St. Pauls Church-yard 1660. Mr. BRINSLEY of Passive Obedience To all his Near and Dear RELATIONS Natural and Spiritual within the TOWN of Great YARMOVTH or elsewhere Grace and Peace Much affected in the Lord NOT having a better Legacy to leave you I doe here present you with a Cup your Saviours Cup which having himself drunk he hath left it for you to pledge him in A thing which sooner or later in some kinde or other you must all make account to doe meeting with many Crosses and Conflicts here upon Earth and at length be brought under the power of that last Enemy Death Now that you may learn so to drink this Cup as your blessed Pattern did submitting to your Heavenly Father in suffering his Will Patiently Obediently Willingly is the Design of this Treatise Wherein you shall meet with many usefull and needfull Directions tending to this end These I shall desire you carefully to lay up in the Closet of your Souls that you may have them at hand to make use of as Providence shall offer occasion Which that they may be blessed to my selfe and you and through Grace made effectuall for the purpose to which they are designed is and shall be the Earnest Prayer of him who is Yarmouth Anno 1659. M. 2. D. 23. Yours in the best and nearest Relation John Brinsley THE DRINKING OF THE BITTER CUP OR The Hardest Lesson in Christs School Learned and Taught by Himself Passive Obedience JOH XVIII 11. The Cup which my Father hath given me shall I not drink it SOwre Hearbs are sometimes more wholesome then sweeter morsels Of all Meditations which the Soul of a Christian hath to feed upon I know none more usefull in this Vale of Tears then those which concern his Passive Obedience his Drinking of the bitter Cup his suffering of Affliction A handfull of these herbs The occasion of undertaking this Subject the loss of two hopefull Sons the one succeeding the other in his Apprentiship and Sepulcher a few of these Meditations such as my own soul hath as heretofore so of late been dieted with my purpose is through Gods assistance to present unto you and set before you being assured that as they may be seasonable to some so they will not be unusefull to any For this purpose I have here taken up these words which fell from the mouth of our blessed Saviour a little before his Passion Upon what Occasion Occasion of the words the Verses foregoing will readily inform you Judas with the High-priests Officers coming to apprehend his Master Peter more forward then the rest steppeth forth drawes upon them attempts a rescue and making an Assault cuts off Malchus's Ear. Whereupon his Master interposing himself taketh the peace of him commanding his Sword into the Sheath Put up thy Sword into the Sheath For which he subjoyns this Reason The Cup which my Father hath given me shall I not drink it In which passage we meet with two Generals Division Two Generall parts the Fathers Dispensation the Sons Submission presenting themselves to our consideration The Fathers Dispensation and The Sons submission The Fathers Dispensation in giving this Cup to his Son The Cup which my Father hath given me The Sons submission in receiving and drinking of it The Cup which my Father hath given me shall I not drink it Begin we with the former of these The Fathers Dispensation in giving this Cup to his Son First Generall paâ—t wherein three particulars The cup which my Father hath given me In which words for the more distinct handling of them we may take notice of three particulars What is here said to be given By whom To whom What The Cup. By whom The Cup which my Father hath given To whom The Cup which my Father hath given me Upon these look we severally each of which will afford us somewhat worthy the taking notice of Begin with the first What is here said to be given The Cup Partic. 1 The thing given The Cup. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod potum contineat Sâ—gnifâ—cat id â—idc bâ—bitur sive Cyathus sive Calix sive Vâ—ceus sit Leigh Cri. Sac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence both the Latine Poculum and our English Pot are conceived to have their Originall it properly signifieth Potorium a word answering it both in sound and sense a Drinking Vessell Id unde bibitur Any kinde of Vessell that men use to drink out of of what material size or fashion soever This is the proper signification of the word Improperly it is both frequently and variously used in Scripture where we meet with divers sorts of Cups Among the rest A Mystical Metaphorical Cup. two of special note Calix mysticus metaphoricus A Mystical Cup and a Metaphorical Cup. 1. A Mystical a Symbolical Cup. A Vessel which having some naturall liquor in it Mystical Cups importeth some spiritual Mystery Such was that Cup which the Psalmist speaketh of Psal 116.13 I will take the Cup of salvation and call upon the name of the Lord. Cos Jeshugnoth calieem salutum The cup of Healths salvations A Cup of Wine or some such other Liquor which the Jews at some solemn meetings were wont to take and drink in token of their thankfullnesse to God the Author of their temporal and spiritual salvation And such was that Paschâ—l Cup which was in use in the Passeover of which we read for so are we to understand that Text Luk. 22.17 where it is said He took the Cup viz. The Paschal Cup. And such was that other Cup which we there meet with vers 20. Likewise after Supper he took the Cup viz. the Eucharistical Cup that Sacramental Cup which at his last Supper he blessed and gave unto his Apostles to drink in remembrance of him leaving it unto his Church as a Memorial of his Death and Passion untill his second coming Of which St. Paul speaking calleth it The Cup of Blessing 1 Cor. 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Blessed Consecrated Cup set apart by the Word and Prayer from a common to a sacred use These are Mystical Cups representing some spiritual mystery To leave these 2. There are in the second place Metaphorical
might be accomplished the Lord stirred up the spirit of Cyrus to proclaim liberty to that people to return to their own Countrey as we finde it 2 Chron. 36.21 22. So exact is God in measuring out the continuance of the sufferings of his people for a year nay for a dâ—y When the four hundred and thirty years were expâ—râ—d the self same day departed all the hoasts of the Lord â—ut of the Land of Egypt so that Text hath it Exod. 12.41 Thus doth God number the dayes of his peoples affliction Ye shall have tribulation ten dayes saith Christ to the Church of Smyrna Rev. 2.10 that is for a set time Even as it was with our Saviours resting in the Grave his lying under the power of death it was for a set time for so many dayes beyond which he could not be detained in that prison Thus hath God determined and set down the dayes of his peoples lying under an affliction with the day of their deliverance After two dayes he will revive us and the third day he will raise us up saith the Church Hos 6.2 In which Text the Prophet is by some conceived to have an eye to the Buriall and Resurrection of Christ shewing how God would raise up hi hua Grch and people out of the grave of affliction at the set and appointed time Even as he raised up Christ out of the Grave There he lay two dayes but the third day he was raised up So did God deal with the Head and so will he deal with his mysticall Body and all the members thereof his Church and people However for a time for two dayes as it were he may suffer them to lye buryed under an affliction yet when the third day cometh the time by himself appointed then will he raise them up nothing shall hinder their deliverance When the third day was come nothing could hinder the Resurrection of Christ Not the Stone rolled upon the Spulcher not the seal set upon it not the Watch set to guard it Maugre all these he rose again the third day according to the Scriptures 1 Cor. 15.4 And so shall it be with his Members the Saints and servants of God Let the Stone be never so great the pressure never so weighty that lyeth upon any of them let men and Devils conspire and use all wayes and means they can to keep them still in the grave under an affliction yet in despite of all the third day they shall rise again when the time by God prescribed and determined is come deliverance shall not be deferred Thus doth God exactly measure out all the sufferings of his people both for the quantity and continuance of them Q. But by what measure doth he thus measure them A. Christisements measured out by a measure of mercy to Gods people To this I have in part returned answer already This he doth by a measure not of justice but of mercy Such is that measure which the Prophet Isai there speaketh of in the Text forecited Isa 27.8 In measure when it shooteth forth thou wilt debate with it In measure by measure a measure of mercy moderatè as Tremellius renders it with moderation So doth God deal with his people in afflicting them not as with his and their Enemies Hath be smitten him as he smote those that smote him saith the verse foregoing God in debating with his Enemies in punishing them he proceeds in a way of justice not so in correcting his people with them he deals in a way of mercy Whereas he poureth out his wrath upon the one Poure thy fury upon the Heathen that know thee not Jer. 10.25 he measureth out his anger unto the other and that by a measure of mercy dealing with them in a way of discretion and mercifull moderation So he tells his people the Jewes that he would deal with them Jer. 30.11 repeated cap. 46.11 I will correct thee in measure and will not leave thee altogether unpunished God being provoked by his people he spareth not to punish them but it is in measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In judicio Lammishpat saith the Originall by judgement so the former Translation there properly renders it and the like doth our new translation elsewhere as Jer. 10.24 where the Prophet speaking in the person of the people makes it his Request Correct me O Lord but with judgement whereas the word is the same Bemishphat Thus doth God deal with his people though he doth correct them and that sometimes sharply yet still it is in measure with judgement proportioning their sufferings not to their sins Proportioned to their strength but to their strength Even as the Physician as I told you in praescribing Pills and Potions he hath a respect as well to the strength and ability of his Patient as to the nature and quality of the disease So dealeth God in afflicting his people he doth not proportion his judgements to their sins their deserts He hath not dealt with us after our sins nor rewarded us according to our iniquities Psal 103.10 But to their abilities and strength So the Psalmist there goeth on vers 13 14. of that Psalme Like as a Father pitieth his children so the Lord pitieth them that fear him For he knoweth our frame he remembreth that we are but dust Thus doth he deal with his people not as a Judge who proceeding according to the strict rule of justice regardeth not the person of the Offender but the nature and quality of the offence to which he proportioneth the penalty but as a Father with his children whom if they offend he correcteth but with a wise moderation and temper having a regard to their age and strength proportioning his strokes to their weaknesse So dealeth God with his children If they offend they shall feel the smart of his rod. If they break my Statutes and keep not my Commandements then will I visit their transgression with the rod and their iniquity with stripes Psal 89.31 32. But herein he dealeth with them in a wise and mercifull way having a regard to their strength So much Paul assureth his Corinthians of 1 Cor. 10.13 God is faithfull saith he who will not suffer you to be tempted above what you are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will not himself afflict neither will he suffer Satan or his Instruments to oppresse his people beyond their strength Obj. Gods people how said to be pressed out of measure above strength Obj. No it may be said Doth God alwayes thus measure out afflictions to his people proportioning them to their strength what then means that information of the Apostle St. Paul himself 2 Cor. 1.8 where acquainting his Corinthians with some great afflictions which had happened unto him he tells them expressely that he was pressed out of measure beyond strength For brethren saith he we would not have you ignorant of our trouble or Affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came to us in Asia that
the Actions doth it not extend also to the evil of the action to the sin it self A. To this I have in part returned Answer already Take it again briefly It doth However God be not the Author of the sin that is acted yet his Providence is exercised about it And that as I said 1. In permitting it to be done Which he doth not simply for it self In permitting it but in order to those just and righteous ends which he propoundeth to himself 2. And secondly in Ordering it Gods permission is not a bare Negative permission In ordering it a not hindering of the evill which is done but an Operative an Effectual permission so Melancton Dicitur autem permissio efficax non quod Deus peccatum efficiat sed Ordinem illius Alsted ubi suprà and Beza and some other of our Divines call it Efficax permissio not that God effecteth the evil of sin but ordereth it Thus did his Providence extend to this sin of the Jewes in crucifying of Christ which he so permitted as that he ordered it making it subservient to his own designs in effecting that great and good work by him intended the redemption and salvation of his Elect people And thus have I endeavoured to clear up unto you this important truth Which if I have not done so clearly as you could have wished let it be imputed to the depth of the matter and not to any affectation of obscurity in my handling of it To close it up with a word of Application Applic. Three Attributes of God shining in this Glasse Did God the Father thus give this Cup to his Son here behold and admire Wonderfull wisdome Exemplary Justice Vnparallel'd Love all clearly shining in this Glasse manifested and declared in this one Act. 1. Wonderfull wisdome Such is the wisdome of God which he hath manifested Won derfull wisdcome as in the work of Creation so of Redemption in finding out a way and means of restauration and salvation for lost Mankinde Which is effected in a wonderfull way such a way as all the wisdome of Men and Angels could never have thought of viz. by giving this bitter this deadly Cup unto his Son which being drunk by him might be a Cup of salvation to all that believe on him Were it so that a Physician could finde out such a medicinable Cup as would cure all Diseases who but would therein admire his skill Of such vertue is this Cup which God the Father gave unto his Son a true Catholicon sufficient for the cure of all soul-diseases in them who shall apply it to themselves through faith Herein admire we the wisdome of God in finding it out in finding out such a means whereby satisfaction being made to his Justice there might be way made for the full exercise of his grace and mercy towards forlorn sinners Never was the wisdome of God more wonderfully manifested in any act then in this Thence is it that the Apostle speaking of Christ and Christ crucisyed he calleth him the wisdome of God 1 Cor 1.24 We preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse but unto them which are called Christ the Power of God and the wisdome of God A crucifyed Christ was and is to the Jewes a scandall a stumbling-block They having dreamed of a Temporall Messiah that should be outwardly pompous and glorious armed with power for their deliverance they could not indure to think of a crucified Saviour He who could not save himself was no Saviour for them He saved others himself he cannot save say some of them in a scoffing and deriding way when they saw him hanging upon the Crosse Math. 27.42 And in like manner he was to the Greeks foolishnesse who could not by all their supposed wisdome see any Reason why salvation should be expected in such a way from such a Saviour But to them that are called called out of darkness into light indued with a right understanding of this sacred mystery to them is Christ the Power of God and Wisdome of God so called in as much as the Power and Wisdome of God were wonderfully manifested in him and by him and that as in his Life so in his Death His Power in conquering his and his Churches Enemies Sin and Satan His wisdome in this way and by this means executing his most wise Counsell and Decree touching the Redemption and Salvation of his Elect people Here was wisdome We speak the wisdome of God in a mystery saith the same Apostle speaking of the Doctrine of the Gospell 1 Cor. 2.7 And hereof give we unto God the glory admiring and adoring it saying with that Apostle what he doth upon another account Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the wisdome and knowledge of God 2. Aud thus beholding his Wisdome do we the like by his Justice Exemplary Justice which was also in this act wonderfully declared and manifested in God the Fathers thus giving this Cup to his Son His Son having undertaken for his Elect to make satisfaction for their sins he being thus become their Surety God his Father spareth not him but delivereth him unto the death So just so impartial is God in the punishing of sin not sparing it wherever he meeteth with it but requiring satisfaction to his Justice which because men of themselves are not able to make therefore he required it of this their Suretie 3. in the third place behold we here unparallelled Love Unparallelled Love Herein is love saith St. John that God sent his Son to be a Propitiation for our sins 1 Joh. 4.10 Herein is love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that love God hath in many other passages manifested his love to his Elect people but in none like unto this his sending his Son into the world for their sakes and that not only to teach and instruct them by his Doctrine and Example but to be a Propitiation for their sins to redeem them by his blood to die for them Here was unparallelled Love as in God the Son in thus giving himself so in God the Father in thus giving his Son Herein did Abraham expresse his love to God in offering up his Son to him And herein did God the Father expresse his love to us in offering up his Son for us Give we unto him the glory of this grace Glory be to the Father and to the Son and to the Holy Ghost saith the Church in that ancient Hymne giving us to take notice that there is a peculiar glory which is due unto each of the Persons in the blessed Trinity And so there is from this work of Redemption Besides the glory which is due unto the whole Trinity whose joynt design this was there is as I may call it a Personal glory due unto each Person Glory to the Father for giving his Son Glory to the Son for giving himself and Glory to the Holy Ghost for
denominated from his Divine nature God shed his blood that is that Person who was ruely God as well as Man shed his blood not as God but as Man Deus sed non qua Deus God but not as God Deus sed non Deitas God in the Concrete not the Godhead in the Abstract The Lord of glory was crucifyed the Author of life was killed that Person who was so in respect of his divine nature was crucified killed in his humane nature That which is proper to one nature is attributed to the person So is it with man in whom soul and body are united that which is proper to one of these is attributed to the Person As when the Body is sick wounded buryed we say the man is so So in the sufferings of Christ it was his Manhood which suffered not the Godhead yet it is attributed to the person Which is as I say sometimes denominated from the one nature sometimes from the other It was the humane nature of Christ or the Person of Christ in and according to his humane nature which properly suffered And this he did in his whole man Christ suffering in his whole man In his Body both in his Body and Soul 1. In his Body This it was which was bound scourged spit upon Crowned with thorns which first bare the Crosse and then was born of it which was pierced by the Nayls and the Spear which shed its blood Thus did he bear our sins in his own body on the Tree as St. Peter hath it 1 Pet. 2.4 And we are said to be sanctified that is freed from the guilt of sin and consecrated to the service of God through the offering of the body of Jesus Christ Heb. 10.10 2. But not his Body only but his Soul also In his Soul That also did bear a part in this suffering which it did not only by way of sympathy with the Body but immediately in and by it self So it did in that Agony of his in the Garden where he made that sad complaint to his Disciples My soul is exceeding sorrowfull even unto death Matth. 26.38 And afterwards upon the Crosse where being under a sad Eclipse the light of his Fathers countenance being hid from him by that black Cloud the sins of the World in that conflict he cryeth out My God my God why hast thou forsaken me Matth. 27.46 Thus did he then suffer in soul His soul being made an offering for sin as well as his Body as the Prophet Isai hath it Isa 53.10 Thus did he suffer in his humane nature in his whole man both Body and soul Q. But it may be said what then did not the Godhead also act a part in this Tragedy Was that only a Spectator a Looker on whilest the Manhood suffered A. The Godhead acting in the suffering of the Manhood Not so the Godhead at this time was not idle though it did not bear yet it acted a part in this Passion Though it did not suffer with the humane nature yet it concurred with it in sufsuffering Which it did in divers particulars Take we notice of Four or Five of them 1. Voluit It willed that suffering Christ as God willed that his suffering as Man Willing that it should suffer So much he intimates unto his Disciples Joh. 10.17 18. where he tells them I lay down my life that I may take it again No man taketh it from me but I lay it down of my self He layed down his life how why by the same power by which he took it up again by the power of his divine nature according to which he is properly called the Prince or Author of life Act. 3.15 By this power it was that he raised up his body from the death and by this power it was that he gave it up to death It was not the power of his humane nature that could doe this to lay down his life and take it up again at pleasure This was an act of his divine nature as well as his humane 2. Quievit As the Godhead willed that the Manhood should suffer Resting that it 〈…〉 suffer so it rested that it might suffer The divine nature was not withdrawn and severed from the humane in the time of its passion the union betwixt them being indissoluble but it rested not putting forth its power in any way of resistance which if it had done it was not all the Powers of Hell all the Men and Devils in the World that could have brought him to the Crosse The Godhead rested slept as it were even as Sampson did whilest his locks were cut off which it did for those three dayes during which time Christ seemed to be wholly left in the hands under the power of those his bloudy enemies for them to execute their rage and malice upon him Thus the Godhead though as I said not separated from the Manhood which it never was even then when Soul and Body were separated the one from the other the Godhead was severed from neither yet it rested Even as when a man is asleep his soul is not departed from his body yet it seemeth to have left it inasmuch as it doth not exercise those operations which before it did not looking out by the Eye not speaking by the Tongue not working by the Hand c. So was it here The Godhead being still with the Manhood dwelling in it and that as the soul doth in the body Bodily In ipso inâ—â—hitat plenitudo divinitatis corporaliter quià in Templo habitaverat umbâ—aliteâ— Grot. Annâ—t ex August in loc that is Pauls word Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non umbraliter as Augustine explains it not in the shadow as it dwelt in the Temple but Corporaliter Bodily that is Personally substantially yet it rested for a time not shewing it self not exercising its wonted operations The Godhead rested that the humane nature might suffer 3. Sustentavit Though the Godhead thus rested that it might suffer Supporting it in suffering yet it secretly supported and bare it up in suffering inabling it to drink this Cup to suffer that which otherwise of it self it could never have been able to have done viz. the wrath of God due unto the sins of the World An insupportable burden Such is the least drop of it Who knoweth the power of thine anger Psal 90.11 What is then such a full Viall of it as was poured out upon Christ in his sufferings This could his humane nature of it self never have borne But it was secretly supported by the divine nature As it is in Man where as the Wise man hath it Prov. 18.14 his spirit sustaineth his infirmities the soul being of a cheerfull temper beareth him up under his bodily ailments So here that Eternall spirit which dwelt in the humane nature of Christ sustained and bore it up under those otherwise unsufferable sufferings 4. And not only bare it up under those sufferings And making
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
impetuous inmate which otherwise will not out whatever warnings are given it The death of nature is the death of sin making that true Filia devoravit matrem The daughter devours the Mother Sin which at the first brought forth death is destroyed by it And were there no other Argument Noe perfect freedome from sin but by death how should this work upon the soul of a Christian to make him not averse to the drinking of this Cup it being the only Remedy for the perfect cure of this Malady We see how it is in bodily diseases having been long and painful and all meanes having been tryed for cure but proving ineffectuall this continuall conflict maketh the sick man weary of his life so long for death and to be glad when he can find the grave as Job describeth his condition Job 3.21 22. And such is sin to the Soul an inveterate an uncurable malady being an hereditary disease which man brought into the world with him and use what meanes he may yet he cannot be freed from it a continuall Affliction And so it will be so long as life it self continueth How willing then should this make a Christian to imbrace death So did this Consideration work upon the Apostle who upon this account cryeth out as even now you heard O wretched man that I am who shall deliver me As if he had said O that I were out of this miserable mortall life during which doe what I can sin will still dwell in me and from the molestation whereof I cannot be freed but by death So long as a Christian carrieth this mortall Body about with him he shall never be freed from this Body of sin O how willing should this make us to lay down the one that we might be rid of the other Which the believe shall be by death Hereby he shall be freed as from the acting so from the indwelling of sin 3. From the beâ—â—lding of it Yea in the third place from the Beholding of it As he shall henceforth have no more experimenatll knowledge of it in himself so he shall be no longer a be holder of it in others Which is no small eye sore to a sanctyfied soul So it was to righteous Lot of whom St. Peter tels us 2 Pet. 2.7 That being a just person he was vexed with the filthy conversation of the wicked viz. Of those wicked Sodomites among whom he lived So the next verse explaines it For that righteous man dwelling among them in seeing and hearing vexed his Soul from day to day with their unlawfull deeds To see God so highly dishoured his Lawes so shamefully violated as by all kinds of abhominations they were this was a continuall corrasive and heart-breaking unto him And so was it to David who was in like manner affected with the sins of the times wherein he lived as he sets it forth Psal 119. v. 136. Rivers of waters run down mine eys because they keep not thy Law And again verse 158. I beheld the transgressours and was grieved because they kept not thy word And it cannot be otherwise with a gratious spirit to see the Abhominations of the times and places wherein he liveth to hear the name of his God blasphemed to see his Ordinances profaned his worship sleighted his messengers scorned his truths affronted his waies evil spoken of c. this cannot but affect it This it was that made David crye out in his Banishment as he doth Psal 120.5 Woe is me that I sojourn in Mesheck that I dwell in the tents of Kedar that is amongst a savage and barbarous people who had no knowledge nor fear of God whose lives and conversations were wicked and abominable And truly such is this world in a great measure wherein a Christian shall meet with two many of this rank The consideration whereof should make him the more willing to leave it to embrace Death when it cometh which is Gods Fan whereby he severeth his Wheat from the Worlds Chaffe the precious from the vile his own people from others so as they shall no longer be in danger of being seduced by evill doers or yet be infested by them The Goats being separated from the Sheep they shall be no longer an annoyance to them as here by the stinch of their unclean and filthy conversation they were In that New Jerusalem into which Death letteth all true Believers there shall in no wise enter any thing that defileth neither whatever worketh abomination Rev. 21. last Thus doth Death free them from this worst of Evils sin both from the committing and inbeing and beholding of it To which may be added that it freeth them also from the Temptations and molestations of Satan Death freeth the Believer from Satanicall temptations Which in this life the best of Saints are subject to Paul complains of the buffetings of Satan which himself felt 2 Cor. 12.7 And who but hath experience of his assaults some way or other He being an unwearied Adversary making it his work to goe to and fro in the earth and to walk up and down in it as himself giveth account of it to God Job 1.7 As a roaring Lyon walking about seeking whom he may devour as St. Peter hath it 1 Pet. 5.8 So as none can be secure from his attempts He that spared not to set upon our Saviour as he did in the Wildernesse plying him with Temptations one after another will not spare to do the like to his Disciples Simon Simon saith our Saviour to Peter behold Satan hath desired to have you that he may sift you as Wheat Luk. 22.31 to shake him and the rest by tempting or troubling them seeking by all possible wayes and means to subvert and destroy them in their bodies or souls And the like he doth to the best of Saints having a speciall evill eye upon them being ambitious to cast them down whom he seeth standing He maketh it his work either to draw them into evill or to draw evill upon them either to turn them out of the wayes of God or to make them as rough and troublesome to them as he may But Death sets the Believer out of his reach The God of Peace shall bruise Satan under your feet shortly saith Paul to his Romans Rom. 16.20 This God doth partly in this life sometimes giving unto his people great victories over this their enemy but he will do it fully in Death By which they shall be carryed in their Souls where Satan cometh not This Old Serpent being once cast out of heaven shall never enter there again Thirdly as it freeth them from Satanicall Also from divine tentations so also from divine temptations such as God is pleased sometimes to exercise his people with those Soul-conflicts of which I spake before where God hiding his face from his people and letting in some apprehensions of wrath into their souls maketh their condition for the present very sad and uncomfortable Now from all these shall
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