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
prosecution and pursuit of their sinfull wayes and courses Know ye not that it will be bitternesse in the latter end So the Saviour of the World the eternall Son of God found those sins which he as a Surety had taken upon himself And surely so shall you finde those sins which now you give over your selves unto they will be a bitter Cup a Cup of Poyson in the end Vpon the Wicked God shall rain snares fire and Brimstone and an horrible Tempest this shall be the portion of their Cup. Psal 11.6 But I shall not dwell here In the second place From the Physicians potion others conceive the Metaphor taken from the Physician who sometimes prescribes unto his Patient a churlish Potion Vel a medicis qui aegris propinant potiones ac interdum satis amaras ac acerbas Ità Deus Pater hanc potionem Filio suo propiâ—at ut pro salute omnium fidelium mortem subeat Aret. in loc distastefull to the Palate and loathsome to the stomach in it self it may be deleterious little better then poyson were it not corrected and so made medicinable Which Cup being prepared he presents requiring his Patient to drink it off for the saving of his life the preserving or recovering of his health And of this Allusion we may say as of the former that it suiteth well with our present purpose and that whether we make a particular or generall Application of it 1. Apply it to the particular case in the Text. The Death and Passion of Jesus Christ it was such a Cup Christs passion a medicinable Cup. a Medicinable Cup a bitter Potion which God the Father as a wise Physician prescribed prepared and presented unto his Son that he should drink it for the salvation of his Elect people Thus the Head taketh in that Potion which is medicinable to the whole Body And thus Jesus Christ the head of his Church he drinketh this Cup which however to him it was a bitter and distastefull Cup yet it was a Cup of salvation to his whole mystical Body a true and soveraign Catholicon healing all the diseases taking away the sins of the World the Elect World Thus in particular 2. Make the Application in a more generall way Afflictions crosses sufferings Such are all Afflictions to Gods people wherewith God is pleased to exercise his people upon earth they are but a Medicinable Cup which he as a wise Physician mixeth and tempereth for them and administreth to them for their good for the health of their souls Applic. A usefull Meditation A ground of patience did I intend to insist upon it Usefull as otherwise so specially for the promoting of that design I have now in hand the teaching of Christians quietly and contentedly to submit to the will of their heavenly Father in the bearing of whatever sufferings he shall be pleased to exercise them with Thus doe Patients submit to their Physicians Apprehending them skilfull and faithfull they put themselves into their hands being ordered by them taking whatever Dose or Potion they prescribe unto them Even thus should Christians submit unto their heavenly Physician their God and Father knowing him to be both wise and faithfull they should now yield up themselves to his disposure in the drinking of whatever Cups he shall prepare for them Three ordinary ground of Impatience all which this Metaphor meeteth with quietly and patiently submitting to whatever afflictions not murmuring not repining not quarrelling his Dispensations and dealings with them whether in regard of the Quality or Multiplicity or long Continuance of them These are the three things which ordinarily make men impatient O saith one were my Crosse a common ordinary one I could bear it but it is a heavy one My Cup is a bitter Cup no sorrow like my sorrow That is the Churches complaint in her captivity Lam. 1.12 Behold and see if there be any sorrow like to my sorrow wherewith the Lord hath afflicted me in the day of his fierce anger And Christians are ready to take it up when the hand of God lyeth heavy upon them O now there is no sorrow no Affliction like unto theirs O saith a second were it but one affliction I should make shift with it but I am compassed about on every side That is Davids complaint Psal 40.12 Innumerable evils have compassed me about And such is the condition sometimes of Gods dearest children Their Crosses are like Jobs Biles which were from the sole of his foot unto his Crown Job 2.7 many of severall kindes they are afflicted as he also was in Body Estate good name Wife Children no part free O saith a third My burden were it but for a short time I could undergoe it But far carriage maketh a light burden heavy the long continuance of my Affliction maketh it unsupportable Now this Metaphor which we have in hand it fitly meets with every of these 1. With the first Is thy Affliction sharp and bitter The sharpness of afflictions remember it is a Potion a medicinable cup and those sometimes must be such viz. where the necessity of the Patient requires it And such it may be is thy condition a gentler medicine would not work upon thee It may be thy corruptions are strong and so require a strong Potion to work them out which were it weaker it may be it would do thee no good but rather harm Now God is a wise Physician who knoweth what is fit for his Patient And therefore submit unto him not quarrelling the bitternesse of thy Cup. Bitter Drugs which help to evacuate evill and noxious humors and to cleanse the stomach are better then sweeter meats which might breed dangerous surfets 2. For the Multiplicity Are thy Afflictions many of sundry kindes The Multiplâ—city of them remember again this is a medicinable cup. Now in such a cup the Physician often mingles many Ingredients which he doth that they may meet with severall humours and that one may help or correct another And thus dealeth God by his people Sometimes he putteth divers Ingredients into their Cup exerciseth them with sundry kindes of Afflictions and tryals which he doth for the like ends It may be their corruptions their Soul-maladies are many And it may be one affliction alone would not work so kindely so throughly And therefore he is pleased thus to mixe his Cup. Which he doth not but where his people have need of it If need be ye are in heavinesse through manifold temptations saith St. Peter 1 Pet. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where one Simple will serve the turn the wise Physician will not trouble his Patient with Compositions Surely if God do make his people heavy with multiplicity of Afflictions there is a cause for it They have need of every Ingredient in this cup. 3. Again thirdly for the long continuance of Affliction The long continuance of them Here still remember this is a Medicinable Cup. Now whatever the
fervice Never was there suffering in it self so dishonourable so ingiâ—rious Neither was there in it properly more Profit then Honour To us indeed it was profitable Nor profit as to our Holynesse and Happinesse but not so to him It is but a groundlesse conceit of the Church of Rome that by his sufferings he merited the glorifying of his Humane nature True indeed this was the way by which he passed to his Kingdome and glory so he tells his Disciples Luk. 24.26 Ought not Christ to suffer these things and so to enter into his glory But not the meritorious cause of it As our works are to us so were Christs sufferings to him Via ad regnum non causa regnandi the way to his Kingdome not the cause of his reigning He had no need to merit any thing for himself For as he was God so he was coequall with the Father infinitely blessed and happy from all eternity and so there could come no accession or addition of glory to him from his sufferings only a reassuming of that glory which for a time he had layd aside And as he was Man so by the Papists own confession he was comprehensor non viator even from the very first instant of his conception he was made blessed by the union of the divine nature with the humane from which union also flowed the glorifying of the Humane nature after it had suffered But I will not stand to dispute the Controversie with them This we are sure of the spirit of God in Scripture speaking of the Death and Passion of Christ it still refers the merit fruit and benefit of it unto us Hereby were we redeemed and reconciled unto God Hereby did he obtain for us deliverance from sin and death with righteousnesse and eternall life By his stripes we are healed through the merit of his death the gates of Heaven are set open to us which were shut before as Paradâ—se was against our first Parents For all these Scripture is expresse Thus all the profit is ours Yet did he undertake this dishonourable this unprofitable service for our sakes and this he did willingly resolvedly And shall not we be ready to do the like for him In our sufferings for him there are both these Both Honour And Profit 1. Sufferings for Christ honourable to the Christian What service so honourable as to suffer for Christ Wounds for his sake make honourable scars Reproaches revilings spittings upon such base aspersions as are cast upon us for his sake are honourable badges Which as Job saith he would doe by whatever charge his Adversaries should bring against him Job 31.36 we may take upon our shoulders and binde as a Crown to us It is a mistake if any shal think what we are ready to do that God and Christ are really honoured by their suffering for them Alas this honour reacheth not unto them no more then David saith of his goods or goodnesse Psal 16.2 It reflecteth wholly upon our selves The honour of whatever we doe or suffer for God and Christ is ours not theirs The Apostles when they had been beaten by the Jewes for preaching of Christ they departed from the presence of the Councell saith the Text rejoycing that they were accounted worthy to suffer for his Name Act. 5.41 This is an honourable service 2. And no lesse Profitable And no lesse profitable then honourable Profirable here making us like unto Christ conformable to his death which the Apostle maketh so much of Phil. 3.10 Profitable hereafter Not a wound not a stripe not a scoff not a taunt not a reproach which we have suffered for Christ but shall turn to a good account another day meeting us in heaven with an abundant recompense of reward If we suffer with him we shall be glorified with him Rom. 8.7 They who are here partakers of Christs sufferings when his glory shall be revealed they shall be glad with exceeding joy 1 Pet. 4.13 No service so profitable as this for which we have our Saviours own ensurance Matth. 19.29 Verily I say unto you every one that hath forsaken houses or lands c. for my Names sake shall receive an hundred fold viz. now in this life as St. Mark explains it Mar. 10.30 of secular goods if good for them or of spiritual riches which are better and shall inherit everlasting life And what a shame is it then for Christians to bear the Crosse of Christ so heavily To bear the Cross of Christ heavâ—ly a shame to Christians as for the most part they doe Alas every thing that we suffer for Christ we are ready to think it enough if not too much How willingly do we withdraw our necks from his yoke How willing are we to hearken to that counsel which Peter would have given to his Master to spare and favour our selves How ready to accept of all means for the taking of this Cup from our mouths Herein how unlike unto Christ How far from suffering for him as he did for us not only patiently but willingly Such spirits indeed there have been in some of the Lords worthies They have kissed this Cup they have readily embraced and rejoyced in their sufferings taking pleasure in them So did Peter and those other Apostles of whom I spake even now And the like did Paul who tells his Corinthians that he took pleasure in infirmities in reproaches in necessities in persâ—cutions in distresses for Christs sake 2 Cor. 12.10 And so did those Primitive Martyrs who took joyfully the spoyling of their goods Heb. 10.34 And the like have many of the Martyrs in succeeding Ages done who have gone to the Stake as our Saviour here did to his Crosse not as to a place of torment but as to a Chariot of Triumph Oh that there were the same spirit in all the Lords people Beloved they are but trivial sufferings which God calleth any of us to at this day for the cause of Christ for the most part but Tongue-persecution And what shall we not bear this with patience nay with chearfulnesse Was Christ so willing to suffer so much for us and shall not we be willing to suffer a little for him And being willing to suffer for him Vse 3 Christians not to be unwilling to suffer for those that are Christs be we not unwilling to suffer for his Herein follow we his example We see how willingly he offers up himself for his Church Do we the like if ever God shall honour us so far as to call us to such a service An honourable service next to our suffering for Christ to suffer for his Spouse his Body his Church A service which we are tyed to by many bonds We professe our selves Members of that Body Now every Member should be ready to suffer for the whole He who was the head of his Church we see how free he was of his dearest blood for it And shall we to whom it is an honour if we may be but
the more Fagots are cast on the greater is the flame And the more sins a man committeth here the greater without repentance shall his punishment be hereafter Applic. Applic. Wicked men deterred from going on in a course of sin The consideration whereof might be of use for the deterring of all wicked and ungodly men from daring to go on in a course of sin as too many do who adde drunkennesse to thirst as the Lord there speaketh Deut. 29.19 adde one sin to another drinking iniquity like water Job 15.16 multiplying their transgressions as if they could never have their fill of sin Alas what do they hereby but fill up this cup the cup of the wrath of God which at the last day that day of wrath and the Revelation of the righteous Judgement of God shall be poured out upon them But I shall not insist upon this The cup which we meet with in the Text we finde it held forth by the hand of a Father Chastisements inflicted on Gods own people The Cup which my Father hath given me And so points more directly at that later sort of punishments which I call castigatory such sufferings as Gods own children are here subject to Afflictions chastisements tryals these all these God dispenseth by measure Even as a Master of a Family for from thence as I told you the Metaphor is most fitly derived giveth to every childe and servant in his house their dimensum their portion of meat and drink what he thinketh fitting and convenient for them Admonemur hâc meraphorâ admensu rationem quandam esse in cruce quam suis imponit Caelestis Pater Muscul com inloc so doth the Lord dispense afflictions and tryals unto his people giving to every one their cup what he seeth fitting and convenient for them afflicting them by measure Mark it This is the point which my eye is here principally upon the manner of Gods dealing with his people in afflicting them This he doth by measure Doct. So dealt he with his people Israel in their Captivity Dispensed by measure So the Prophet Isai setteth it forth Isa 27.8 In measure when it shooteth forth thou wilt debate with it When it shooteth forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Margin in some of your Bibles hath it In emittendo eum Montan. Tremell according to the Originall When thou sendest forth viz. into Captivity then did God debate with that people calling their sins to remembrance he punished them for them But this he did in or by measure In measure when thou sendest it forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besuassaah In sato saith Montan. The same word with that which we finde 2 King 7.1 where the Prothet Elisha foretelling the incredible plenty of Victuals that should be in Samaria he tells the Elders of Israel To morrow about this time shall a measure of fine Flower be sold for a shekel and two measures of Barley for a shekel Thus doth God dispense afflictions unto his people not at randome but by measure even as men measure out Corn by the Peck or Bushel When he debateth and contendeth with them he doth it in by measure Measuring out their sufferings Which he doth both as to the quantity and continuance of them 1. For the quantity he weigheth them out Even as the Physician prescribing to his Patient he orders his Medicine as for the number and kindes of Ingredients so for the quantity of each As to the quantity so many Ounces Drams Scruples Grains and no more Thus doth God order the afflictions of his people as for the kinde what they shall be so for the measure how great they shall be so much and no more So was it in the sufferings of this his Son Every drop in this his Cup every grain of his passion was weighed and measured out unto him Insomuch that all his enemies could not adde one drop one grain more to it How came it to passe that not one bone of this Paschal Lamb was broken upon the Cross What was it the mercy of his enemies nothing lesse Such was their malice that they would not have omitted any thing that might have imbittered his cup made his death more grievous But it was the over-ruling providence of God which limited their rage and his sufferings This was done saith our Evangelist Joh. 19.36 that the Scripture should be fulfilled Not a bone of him shall be broken God had predetermined what they should doe and he should suffer as St. Peter tells the Jewes Act. 4.27 And to this they could not adde the least scruple more And thus doth God limit the sufferings of all his people So far shall they reach and no farther So great shall they be and no greater Even as he limited the fire of Nebuchadnezzars Furnace which though seven times hotter then usual yet it could reach no further then to the bands of those Martyrs which were cast into it Their bands were burnt but upon their bodies the fire had no power nor was a hair of their head singed neither were their cloaths changed nor the smell of the fire passed upon them Dan. 3.27 Thus hath God limited and bounded all the sufferings of his people Even as he hath bounded the waters of the Sea So far shall they go and no further It is not all the men upon earth that can adde a drop to their cup beyond what God himself hath appointed No nor yet all the Devils in Hell That one instance of Job may serve instead of many Satan could not touch his Body his Children his Estate untill he had still received a new Commission from God for every one of them He could not set a step but as God still let out another link of his Chain Thus doth God measure out the afflictions of his people for the quantity of them 2. And so in like manner for the continuance of them As to the continuance as it was said concerning Nebuchadnezzar Dan. 4.16 c. Let seven times passe over him that is seven Years or seven Weeks or seven Dayes as that Text is variously construed So dealeth God with his people he numbreth and determineth the Years the Weeks the Dayes as of their lives Mans days are determined the number of his moneths are with thee and thou hast appointed his bounds that he cannot pass Job 14.5 so of their affliction So he did the four hundred years of Israels bondage in Egypt as he tells Abraham Gen. 15.13 And the seventy years Captivity of the Jewes in Babylon Seventy weeks are determined upon thy people that is 70 years Dan. 9.24 When this term was at an end so was their Affliction When the Land the land of Judea had enjoyed her Sabbaths lyen desolate to fulfill threescore and ten years the term foretold for their Captivity then in the first year of Cyrus King of Persia that the word of the Lord spoken by the mouth of Jeremiah
wrath of God wherewith he is wont to proceed against his enemies When that should break forth upon them as it should then they should see what they would not see they should feel the Judgements of God to their cost and smart But I pass on 3. Others of this rank there are Such as will not let it down are not affected with sufferings who notwithstanding God giveth this Cup into their hand and even as I may say putteth it to their mouths yet they will not drink it they will not let it down Whatever afflictions or sufferings God is pleased to inflict upon them they take them not to heart they are not affected with them as they ought to be Which ordinarily ariseth from one of these three heads An evil arising from 1. Sometimes from a kinde of naturall stupidity that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturall stupâ—dity as Philosophers call it a stupid senselesnesse When men are like cold Iron not sensible of the strokes of Gods hammer Afflictions make no impressions upon their spirits So is it with some God strikes them as it were in every Vein yet they bleed not he followeth them with sundry kindes of afflictions and crosses visits them in their Estates in their Relations in their Bodies yet none of these reach unto the Soul they are not moved thereby 2. Sometimes from Atheisticall profanenesse a profane contempt of God A heisticall profanenesse and of his dealings Thus do some harden their hearts and so bear up head against God himself against his threatnings and against his Judgements as if they were not worth the taking notice of No come what will come they are resolved it shall never come near their hearts And out of this Principle they will not let down those bitter Cups which are given them to drink 3. Or thirdly from a false and erroneous Principle Eâ—oneous Principles So is it with some who conceive it is not for a Christian to be affected or moved with temporall losses or crosses Such was the conceit of the Stoicks of old who held that it was not for a wise man to be subject to such Passions And such a Stoicall Apathy hath in the croud of other errors at this day crept in among some Christians and that under the name of Religion To be affected with the losse of Estate of Friends of nearest and dearest Relations Husband Wife Children they look upon it as a thing below them as unworthy of and dishonourable to their profession An error a grosse and groundless one Religion doth not stop the course of affections or Passions only it moderateth and rectifieth them We finde our blessed Saviour weeping over Lazarus's Sepulchre Joh. 11.35 To make so light of the hand of God as not to be affected with it it is a kinde of sleighting and despising his Chastisements which whoso stand guilty of upon what pretense soever deserve a just Reprehension There are yet a fourth sort who come within the compasse of this Reprehension Such as cast in up again such as drink this Cup but they do not keep it Like a queazy stomack which having taken in a distastefull potion presently casts it up again not retaining it till it have had the effect for which it was intended So they when afflictions fall upon them are for the present affected with them but they suffer them not to rest upon the heart untill the work be done for which they are sent A usual case when God strikes men in any kinde presently they deal as men who conceive themselves struck with the Plague or some such other malignant disease take something to drive it from the heart which they do either by letting in Diabolical suggestions into the Soul such as Satan is ready to dart into the hearts of men for the hindering of the kindely working of Afflictions of which kinde are those common ones Seeing it is no better it is well 't is no worse in vain to grieve for what they cannot help hereby they may hurt but no way benefit themselves c. Or else by seeking other wayes and means of diverting and taking off their thoughts perhaps vain Company unseasonable Recreations sports and pastimes As Saul when the Evil Spiri was upon him calls for David that by playing upon his Harp he might drive it away 1 Sam. 16. v. last At the best by immerging and plunging themselves into the affairs and businesses of the world As Cain did when flying from the presence of the Lord he betook himself to the building of a City Gen. 4.17 Now this is also a kinde of despising the Chastisement of the Lord when men only tast of the Cup which God giveth them and having sipped of it cast it away A thing which many times provokes God against his own people causing him to double his strokes upon them to renew and increase their sorrowes and sufferings Here is then the first rank of those who come within the compasse of this Reprehension such as despise the Judgements or Chastisements of the Lord either putting this Cup far from them or when it cometh nigh them shutting their eyes against it or when it is put to their mouth not drinking it or having drunk it cast it up again Passe we now to the Second A second sort there are who do drink this Cup Sort 2 but it is with a great deal of loathing Repâ—ners and Murmurers they suffer Affliction but it is with a great deal of impatience and discontent repining and murmuring at it Such entertainment do Afflictions ordinarily finde when they meet with an evil and unsanctified heart especially if they be in any measure sharp and grievous Presently what murmurings what grudgings what repinings what secret discontents arise in the soul A usual thing I say with wicked and ungodly persons If the hand of God lye heavy upon them presently their hearts begin to boyl and swell within them as if some hard measure were offered them And many times this inward distemper breaketh forth in outward expressions in gestures words actions whereby either directly or indirectly they do blaspheme God himself Thus we read when the Angels were pouring out their Vials men blasphemed the Name of God So we finde it thrice repeated in that one Chapter Rev. 16 v. 9.11.21 looking at him as having power over those plagues as the 9 verse hath it instead of repenting and giving glory to him which they should have done as it there followeth they speak evil of him and his dealings with them Yea a spice of this distemper may sometimes too often be found even in Gods own people An infirmity to which Gods own people are subject Not only secret murmurings arising in their hearts but even sometimes breaking forth at their lips Passion venting it self in undutifull and unbecoming expressions So it was with the people of Israel when they came to the waters of Marah they presently fell to murmure against Moses
accounted the meanest Members the feet of that Body be willing to part with so much as our Nayls for it Such are our goods our Estates to us they are but as the Nayls to the Body which though there be some use of yet the Body may subsist without them Such are our Estates at least our superfluities matters of conveniency not of necessity Doth God call for them in the behalf of hâ—s Church with-hold them not Such was the zeal of the Primitive Christians that as the story tells us Act. 4.34.37 for the relief of the Churches necessities many of them sold their Lands and Houses and brought the price thereof and laid it down at the Apostles feet Being willing not only to part with the Rent but with the Fee-simple of their Estates And shall not they who professe to walk in their steps be willing to part with something out of their superfluitie for the Churches sake and for the relief of their necessitous brethren And being ready to do and suffer for their Bodies Specially for their souls much more for their Souls Here if God call not only for our Estates but for our Liberties nay for our lives even these should not in this case be dear to us This is no more then Paul was willing to do for his Corinthians whom he telleth 2 Cor. 12.15 I will very gladly spend and be spent for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall for your souls as our Mâ—rgin readeth it And the like he tells his Philippians cap. 2. v. 7. If I be offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I be pouâ—ed forth as a drink Offering upon the sacrifice and service of your Faith I joy and rejoyce with you all Thus should Christians prefer their brethrens souls before their own bodies Such a minde we see there was in the Lord Jesus And as the Apostle exhorts lâ—t the same minde be in us that was in him Phil. 2.5 Learning this our duty from him So St. John presseth it 1 Joh. 3.16 Hereby perceive we the love of God because he layed down his life for us and we ought to lay down our lives for the Brethren viz if God call us to it Thus have I shewed you two of those reasons and grounds whereupon our blessed Saviour did thus freely and willingly subject himself to the drinking of this Cup. This he did in obedience to his Father And this he did out of that love which he bare to his Elect. There is yet one other behinde which I shall insist more largely upon Thus did the Lord Jesus for our example Reas 3 This was one Christ thus suffered for an example to his people Pertinet adâ—eaeemplum quià eadem â nobis omnibus tolerantia exigitur Calv. Com. in loc though not the only end of Christs sufferings as St. Peter tells us 1 Pet. 2.21 Christ also suffered for us leaving us an example that we should follow his steps Such were the Actions of Christ though not all yet most of them were exemplary As he tells his Disciples concerning that act of his in washing their Feet Joh. 13.15 I have given you an example that ye should doe as I have done unto you And such also were his Passions his sufferings being intended by him for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is St. Peters word there a Copy for others to write after so that word properly signifieth a pattern for us to imitate and follow Which we are to doe Christ to be imitated in the manner of his suffering not so much in the matter as in the manner of his suffering The Cup which he drank we are not able to drink it after him so he there tells the sons of Zebedee Math. 20.22 That wherein we are to imitate him to follow his steps is the modus the manner of his sufferâ—ng He suffered not only patiently but willingly Thus did he subject himself to the appointment of his Father Not as a Malefactor who subjecteth his neck to the stroke of the Axe becâ—use cannot avoid it But he doth it willâ—ng the â—rully resolvedly Thus doth he here professe to drink this Cup. And so are the Lords people to receive all such Cups from the hand of their heavenly Father as he shall please to reach forth unto them to subject themselves to all such afflictions tryals sufferings as he shall by his Providence lay out for any of them not only patiently and contentedly but willingly chearfully A point A point of generall and special concernment as of generall so of speciall use to all and every of the Lords people in this vale of tears Some other Truths may be more necessary as to their future salvation none more needfull as to their present condition then this There are none of us but either at the present have or for the future must expect to have some of these Cups bitter Cups presented unto us to drink Ye shall indeed drink of my Cup saith our Saviour there to them which accordingly as you have heard they did None of us but must make account in this way to be made conformable to our Head to Christ in suffering with him Though not all alike Some there are who drink deep draughts of this Cup others only sip of it but all must taste it God is pleased to vouchsafe to some of his people great freedome this way in comparison of others yet no exemption for any We must through much tribulation enter into the Kingdome of God Act. 14.22 There are none of us here present I suppose who have not had our tryals in some kinde or other already Some of us happily have sad pressures lying upon us at the present but what bonds may wait for us what sufferings God hath laid out for any of us for the future that we know not It is that which our Saviour tells Peter Joh. 21.18 Verily verily I say unto thee When thou wast young thou girdedst thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and carry thee whither thou wouldest not which he spake as the next vers explains it signifying by what death he should glorifie God viz. by suffering upon the Crosse which as Histories tell us he accordingly did And thus fareth it with many In their younger times they enjoy many comfortable dayes a prosperous condition yet before they go off the stage they have another part given them to act seeing much affliction and sorrow Now quod cuivis cuilibet that which doth happen to one may happen to another No tryall or affliction which hath befallen any of the people of God or yet any of the Sons of men for in these things as the Preacher tells us All things come alike to all there is one event to the righteous as to the wicked Eccl. 9.2 but may for ought we know be our portion thy portion my portion What befalleth others
who preferred Barrabas before him Not this man but Barrabas now Barrabas saith the Text was a Robber Joh 18.41 Thus was he despised and rejected of men as the Prophet Isai foretold it Isai 53.3 Made a scorn and laughing stock having a scarlet or Purple Robe put upon him a Rod put into his hand instead of a Scepter a Crown of Thornes set upon his head instead of a Crown of Gold as the story sets it forth Mat. 27. v. 28.29 all to make him a scorn to the people who in defiance spit upon him as it there followeth Thus did he suffer in his Name And so in his Body being buffeâ—ed and caned as we find it Matth. 26 67. and 27.30 as also scourged v. 26. Now all these were ingredients in this Cup parts of his suffering But the two principals which made this his Cup so exceedingly bitter were these his suffering in Soule and his suffering of death Yet doth he thus submit to both these And the like are Christians to doe if ever God shall call them to the like tryals Christians to imitate him in suffering of both The latter of which they are all sure to meet with what man liveth and shall not see death Psal 89.48 And for the former none are sure of being exempted from it Now as to these two particulars being of so great importance and having so just an occasion offered from the Text give me leave to speak to them severally Begin with the former Suffering in Soul Thus did our blessed Saviour suffer Suffering in Soul not only in the outward man but also in the inward not only in his Body but in his Soul When thou shalt make his soul an offering for sin Isai 53.10 that is the whole person of Christ not bis body only but his soul also which suffered in this his passion And that not only by way of Sympathie and fellow feeling with the Body as Socinions would have it but immediately As man afflicted the one so did God the other It pleased the Lord to bruise him he hath put him to grief saith the Prophet in the text last named Afflicting him as in his Body so in his Soul Which he did by inflicting on him a double Punishment such as the damned in Hell lye under a Punishment of Losse and a Punishment of Sense Of Losse hiding and withdrawing himself from him as to his sense and feeling Which he did fully upon the Crosse where being left under a cloud of spirituall desertion he cryeth out in the anguish of his soul My God My God why hast thou forsaken me Of sense pouring a viall of wrath into his soul such as was due unto those sins which he had undertaken So as now even The sorrows of Hell compassed him about as David in another sense speaks of himself Psal 18.8 This Cup did he drink upon the Crosse a Cup of divine wrath Which he had before tasted of even here in the Garden Where we find him in a strange and unparrallelled agonie sweating as it were drops of bloud falling to the ground as before we heard And what could it be that should thus affect his Body but the anguish of his soul then conflicting with the apprehension of that wrath which he was now to feele the wrath of God due unto sinners in whose room he was now to stand as a surety and Redeemer Thus were these waters even come into his soul as David in a different sense speaks it of himself Psal 69.1 And that as I said in an Immediate way Hence is it that he complaines unto his Disciples that his soul was exceeding sorrowfull Matth. 26.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beset and surrounded with grief and anguish And St Mark reporting the same story tels us that he began to be sore amaz'd and very heavy Mark 14.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expavescere gravissime angâ— to be in great horrour and anguish Now what could it be that should thus affect him surely not barely the apprehension of those Corporall punishments which he was to suffer This were a thing very dishonourable to imagine that whereas many of the Martyrs have gone triumphing to the stake or gibbet going singing to the induring of far greater torments more cruell deaths then this was that he who was their Leader the Captain of their salvation should fall so far below them in resolution and courage as thus to tremble at the thought of his Crosse Surely there was somewhat more in this Cup which made it so bitter to him And what should that be But his suffering in soul And yet see how having recollected his spirits he here submitteth to the drinking of this Cup the suffering whatever his Father should please to inflict upon him The Cup which my Father hath given me shall I not drink it And thus are Gods Children to submit to the will of their heavenly Father if he shall call them to the tasting of this Cup. The tasting of it I say As for the drinking it off that they never shall Christ having drunk off this Cup hath freed those who are his from drinking in the like way that he did They being justified by his bloud shall be saved from wrath through him Rom. 5.9 This Cup is reserved for wicked and ungodly men who being Children of disobedience are also Children of wrath as the Apostle calls them Ephes 2.23 having wrath for their Portion The wrath of God commeth upon the Children of disobedience Eph. 5.6 This shall be the portion of their Cup which they shall drink and drink it off even wringing out the dregs thereof But so shall not those that are Christs They being Gods Children and Children by Grace the Grace of Adoption they are freed and delivered from wrath Yet not so but that they also may taste of this Cup which sometimes some of them doe Even the best of Saints being subject to spirituall desertions soul sufferings wherein God hiding his face with-holding from them the sweet sense and feeling of his love and favour writes bitter things against them setting their sins in order before them and letting some drops of his wrath as it were fall upon their souls filling them with inward horrour and terrour A bitter Cup of all Cups the bitterest of all tryals the sharpest There being two things principally which make it so 1. Because it seizeth immediately upon the soul Suffering in soul the greatest suffering upon the spirit Those wounds in the body which come nearest the heart are looked upon as most deadly Reas 1 And so is it with those sufferings which come nearest the soul It seizeth upon the spirit The Sword reacheth unto the Soul saith Jeremy Jer. 4.10 It is bitter because it reacheth unto thine heart saith the 18. v. there explaining the former And so doth this Tryall it seizeth upon the soul and that immediately As Hectick Feavers and some other diseases in the body which seize more immediately upon
the spirits and in that regard are more deadly So doth this Tryall seize immediately upon the soul and in that respect is the more grievous and insupportable It is the soul the spirit of a man that beareth up his head in all his sufferings so as if that be wounded and broken what shall support it The spirit of a man will sustein his Infirmity but a wounded spirit who can bear saith that Text forecited Prov. 18.14 2. Reason 2 And again in this Tryall God himself seemeth to turn Enemy to a man In this tryall God appears an enemy Whereas in other Affliions he standeth by his people comforting and strengthning them taking part with them or else standing Neuter in this he takes up Arms against them fighteth against them and that in a more immediate way then in other conflicts And upon this account this Cup must needs be more bitter then any other Cup. Yet if God shall please to hold forth this Cup unto his people Yet to be submitted to it is their duty even herein to submit unto his will and pleasure Which they are to doe as not despising it which they doe who looking upon this Affliction of spirit only as some Melancholick Passion sleight it so not murmuring at it nor yet fainting under it Q. How this may be done without fainting I but how shall a Christian be able to do this to bear up under such a tryall without fainting A. A great and a difficult work to doe I confess yet through grace possible To help you herein if ever God shall call any of you to it let me briefly propound unto you somewhat to be considered and somewhat to be practised 1. By way of Consideration seriously meditate upon these three particulars Considerations usefull to this end 1. Look upon others who have had experience of the like conflicts This is not such a Cup but others have tasted of it before us Consid 1 Even this affliction hath been accomplished in many of our brethren Look upon others wh◠have had experience of the like in some of the dearest Saints and servants of God Yea few there be but at some time or other do tast of this Cup and some drink deep of it So did Job and David both which among other their sufferings had experience of this this Soul tryall of a spirituall desertion God hiding himself from them seeming to have forsaken them and to be turned against them So we may hear Job complaining Cap. 6. v. 4. The Arrowes of the Almighty are within me the poyson whereof drinketh up my spirit the terrours of God do set themselves in array against me And again Cap. 13. v. 24. Wherefore hidest thou thy face and holdest me for thine Enemy And v. 26. Thou writest bitter things against me and makest me to possess the iniquitys of my youth And the like sad complaints we may hear from David My God my God why hast thou forsaken me Psal 22.1 Thou didst hide thy face and I was troubled Psal 30.7 Mine Iniquities have gone over my head as an heavy burthen they are too heavy for me Psal 38.4 Mine Iniquities have taken hold upon me so that I am not able to looke up they are more then the haires of my head therefore mine heart faileth me Psal 40.12 And we shall find that holy man Homan the Ezrite joyning in consort with them Psa 88. Lord why casteth thou off my soul why hidest thou thy face from me v. 14. While I suffer thy terrours I am distracted v. 15. Thy fierce wrath goeth over me thy terrours have cut me off v. 16. Thus were they exercised not only in the outward man but also in the inward having sore conflicts in their soules with apprehensions of divine wrath Now if God shall bring us into a like condition look we upon them and upon the end of the Lord as St James speaks Jam. 5.11 the issue of these their temptations which was very comfortable the Sun in due time breaking out from under those clouds God lifting up the light of his countenance upon them as formerly But above all look we up as the Apostle directs us unto Jesus the Author and finisher of our faith Specially look upon Christ who suffered the like nay infinitely more of this kind in the Garden and upon the Cross as you have heard Now where a Patient seeth his Physitian but taste of his Cup it is some incouragement to him to drink it And this hath Christ done for us nay he hath not only tasted of this Cup but drunk it off So then if God will have us to pledge him to taste of the like Cup be not dishartened and discouraged by it Taking notice 1. That this is a part of our conformity to Christ And 2. That Christ having been thus tempted himself which he was how else saith the Apostle that he was in all points tempted like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are Heb 4 15. having had experience of this soul-conflict he knoweth both how to pity and how to succour those who are thus tempted as the same Apostle tels us Heb. 2.18 Obj. Obs I But Christ had no sins of his own set before him Christ had no sins of his own which we have So as his condition was different from ours A. A. Though he had no sins of his own yet he had the sins of others Our sins were made his our sins charged upon him as being our surety which by this meanes were made his own He hath made him to be sin for us who knew no sin saith the Apostle 2. Cor. 5.21 However he knew no sin experimentally as being guilty of it in himself yet he was made sin viz. by way of imputation having the sins of all his elect people put upon his account in whose room he then stood He his own self bare our sins in his own body on the tree or to the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tree of the Crosse Consid 2 1 Pet. 2.24 Now this was all one as if these sins had been his own What is it that a Christian liveth by not Assurance but Faith as to the guilt of them But to pass on Let a second Consideration be What it is that a Christian liveth by what it is that his salvation depends upon Not Assurance but Faith The just shall live by his faith Hab. 2.4 Now Assurance and Faith are two different things Assurance not being of the Essence of Faith as by some it hath been mistaken Faith being properly a Recumbencie a Reliance and resting of the soul upon Christ This is Faith true justyfying and saving faith A believing in Christ or on him God so loved the World that be gave his only begotten son that whosoever believeth in him shall not perish Joh. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In eum on him Believe on the Lord Jesus Christ and thou shalt be saved Act. 16.31 〈◊〉 〈◊〉