Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abraham_n	son_n	zion_n	61	3	8.9290	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77498	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 Yarmouth, by John Brinsley, minister of the Gospel there.	Brinsley, John, 1600-1665.	1660 (1660)	Wing B4713; Thomason E1838_1; ESTC R210133	201,893	311

a measure of mercy proportioning them to their strength that strength of grace which they have or which he giveth them And will you know why he dealeth with them after this manner Reas God correcteth his people this he doth in as much as he correcteth them in love for their profit 1. In love Whom the Lord loveth he chasteneth Heb. 12.5 As many as I love I rebuke and chasten In love Rev. 3.19 Hence is it that naturall Parents correct their children not out of hatred but love And so doth the Lord his children Whom the Lord loveth he correcteth even as the Father the Son in whom he delighteth Prov. 3.12 And thus correcting them out of love and good will which he beareth them he dealeth with them in such a way of mercy proportioning their sufferings not to their desert but their strength 2. And doing it out of love he doth it for their profit For their profit In this the Apostle sheweth how the heavenly Father differs from some earthly Parents Heb. 12.10 They verily for a few dayes chasten us after their own pleasure but he for our profit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our spirituall advantage and benefit That we might be partakers of his holinesse Even as the Physician intending the health of his Patient he orders his Potions in that manner proportioning them to his strength But I shall no longer dwell upon Doctrinall illustration Bring we it home by way of Application Where let me in the first place serve in this Cup as a Cup of consolation Applic. A Cup of consolation to Gods people a ground of comfort to all the Saints and servants of God What doth God their heavenly Father thus measure out their sufferings unto them then let not them fear That is the use which the Lord himself maketh of it in that Text forenamed Jer. 46. last Fear not O Jacob my servant saith the Lord c. I will not make a full end of thee but I will correct thee in measure And such use let all the Sons of Sion all true Israelites make of it However God may correct and punish them for their sins which he will do as soon or sooner then any other You only have I known of all the Families of the earth therefore you will I punish for all your iniquities saith the Lord to Israel Amos 3.2 I will not leave thee wholly unpunished saith the former Text yet here is the comfort he will not punish them as he punisheth others Hath he smitten them as he smote those that smote him Isa 27.8 He will correct them in measure with judgement with a wise and mercifull moderation Which let it serve to byace and bear up the hearts and spirits of the sons and daughters of Affliction under whatever sufferings Which be they never so many never so grievous of never so long continuance yet let them know it is but their Cup the portion which God in wisdome and mercy hach measured out unto them And O that all the Lords people were but fully perswaded of the truth hereof that all their afflictions are thus dispenced to them How patient how contented how chearfull how thankfull would it make them under whatever suffering What is the reason that the hearts of men are so subject to melt and faint under afflictions Surely one chief cause of this deliquium this soul-fainting is unbelief Men are not fully perswaded that there is such an over-ruling hand of Providence in the ordering and disposing of them that they are thus measured out for the breadth the length the greatness and the continuance of them they look upon them as happening to them by chance or fortune Which while they doe no wonder if they sink under their burden But so let not Gods children look upon their sufferings Whatever they be let them look upon them under this notion as their Cup their portion measured out unto them And that by a measure of mercy There is the consolation The punishments of wicked men are measured out too they also have their cup. But it is by a measure of justice proportioning them to their sins But the sufferings of Gods people are measured out by a measure of mercy proportioned to their strength And what a support may this be unto them if rightly considered under whatever afflictions Be they what they will they shall not exceed their strength the strength which they have or that which God will supply unto them For this the Apostle is bold to engage Gods Fidelity in that forecited Text 1 Cor. 10.13 God is Faithfull who will not suffer you to be tempted above what you are able And what an incouragement is here Of all discouragements there is none greater to a Christian in his suffering condition then the apprehension of his own weaknesse want of strength to undergoe what he feeleth or feareth What is my strength saith Job that I should hope Is my strength the strength of stones or is my flesh of brosse Job 6.11 12. O saith the poor soul had I but strength to bear my burden were it never so heavy I should be contented with it but my burden is great and my strength little How then shall I but faint in the day of adversity as the wise man hath it Prov. 24.10 But let not this discourage any true Believer Thou wantest strength alas who doth not When as such a tall Cedar as that blessed Apostle was should be pressed beyond strength with the apprehension of an imminent danger how should such Shrubs as thou and I ever look to hold up head if we look at our own strength I but remember to whose strength it is that God proportioneth the sufferings of his children it is not their strength but his own strength Christians are much deceived when they look upon themselves for strength either to do or suffer any thing No this is a condition on Gods part not ours A comfortable meditation Gods Covenant with his people to give them strength as to doe so to suffer his will When God entreth into Covenant with his people the Covenant of grace they covenant with him to be willing to doe and to suffer what he shall require and impose so to be at his ordering and disposing both as to their active and passive obedience This is the condition on their parts But on the other part God graciously covenanteth with them to give unto them strength to doe what he commandeth That is the condition on Gods part As when he sends Moses upon that Embassage to Pharaoh Moses yields his service but God covenanteth with him to inable him for it Certainly I will be with thee Exod. 3.12 as to protect so to direct and inable thee So is it in Passive Obedience So long as Gods people are willing to suffer what he shall impose he will be with them When thou passest through the waters I will be with thee Isai 43.2 so is God with his

over his Creatures so as he may dispose of them as it pleaseth him This may not Man doe In respect 〈◊〉 his supreme absolute deminion in as much as he is not such an absolute Lord over what he injoyes It is not properly his own He is but usu fructuarius having only the use of what he possesseth not properly a Proprietary of any thing Neither his life nor estate are his own He is but Gods Steward and so must be accountable But God is an absolute Lord and so may dispose of all his Creatures according to his own pleasure and who shall challenge him of injustice This is that which warranteth all those actions which we read of in Scripture to have been done by his command being in themselves against the Rule As that act of the Israelites in spoyling the Egyptians of their goods This they did by an Order from God with his allowance which made it warrantable inasmuch as he hath a Supreme and absolute right to the goods and estates of men and so may dispose of them at pleasure giving them from one to another Is it not lawfull for me to doe what I will with mine own saith the Lord of the Vineyard to his Labourers Matth. 20.15 And so again for Abrahams slaying of his Son this was no more then what God might require him to doe Inasmuch as he is the absolute Lord as over the estates so over the lives of men which he only lends them to use and improve for him and so may without any injustice call for them at what time and in what way he pleaseth And so for the Case in the Text Gods delivering his Son to the death it was no more then he might doe being his Soveraign and absolute Lord. This maketh the act in him not to be unjust 2. Gods giving his So● to dye an act of justice Nay Secondly this was in him not only not unjust but it was an act of Signall justice Christ having taken upon him the sins of the World become a Surety for his Elect ingaged himself to make satisfaction to the Justice of God his Father it was no other but Justice to exact this Debt Christ being now become a Malefactor a sinner by Imputation made sin for us as the Apostle hath it 2 Cor. 5. last yea the greatest sinner that ever was having a world of sin charged upon him for God not to spare him but thus to deliver him up was as I say signall justice 3. And thirdly as this was an act of Justice An act of grace favor so of grace and favour As of Justice towards his Son so of Grace and Favour towards his Elect people for whose sake he did what he did in giving up his Son that so by the giving up of one many might be saved which the High-priest judged to be a thing most expedient It is expedient for us that one man should die for the people and that the whole Nation perish not Joh. 11.50 These were the motives and ends which God had an eye at in thus giving up his Son Which being far different from those which the Jewes propounded to themselves maketh that to be sinfull in them which was not so in him But not to insist upon this which will be yielded at all hands For God thus to dispose of his Son thus to give this Cup to him to will his suffering and death it was no more then he might doe But what was it for him to concur with Judas and the rest Q. 2 How God concurred in this Act yet without sin in such a manner as hath been declared not only to foresee what they would doe and to permit them to doe it but to will decree determine whatever they should doe and to give them power for the executing of it how shall we here free him from concurring and partaking with them in the sin yea from being the Author of that their sin here lyeth the main difficulty For the clearing hereof A. The former particulars reflected upon let me briefly reflect upon every of these now mentioned particulars shewing you how that there is not that in any of these which can fasten any such charges upon God 1. For the first his foreseeing of this His foreseeing of the sin no cause of it this he might doe and yet be no cause of it The Sun shineth upon noysome Dunghills and Kennels yet is it neither the cause of those offensive Vapours which are exhaled from them nor yet infected with them 2. Nor his permitting of it which he might doe being not bound to hinder evil He permitted that wicked act to be done which he could have bindered so he doth all other and it is no more then he may doe inasmuch as 1. He is not bound to hinder what evil he can which man is and that maketh this to be sinfull in man For him to permit sin when he can hinder it is all one as to act it Malum qui non impedit quando potest facit Inasmuch as the Law requires it from him But so is it not with God He is not bound to hinder sin to afford his restraining grace unto his Creature to hold it up from falling into this or that sin though he could doe it 2. And knowing how to bring good out of it And again he certainly knoweth how to order it how to dispose both of the sinner and sin so as to bring good out of evill And therefore he may permit it A man that rideth upon a mettalled Horse so long as he holdeth the Bridle in his hand he may let loose the reins and so suffer him to flie out because he knoweth how to check and take him up or turn him at his pleasure Such a Bridle hath God upon all the Sons of men I will put my book in thy nose and my bridle in thy lips saith the Lord to Sennaeherib Isa 37.29 He can restrain or turn them at pleasure knowing how to dispose of them and all their sinfull actions how to turn them to good This cannot Man do And therefore as he may not upon this account act sin for any to say Let us doe evill that good may come this Paul chargeth as a most desperate and damnable Doctrine Rom. 3.8 so neither may he willingly permit it But this God can doe and that certainly infallibly He who at the first brought light out of darknesse can bring good out of evill This was his design in permitting Josephs Brethren to sell him he meant it to good as I have shewen you And so it was in permitting the Jewes to crucifie his Son he knew how to bring the greatest good out of this worst of evils which also he did and therefore he gave way to it which upon this account he might doe 3. And thirdly he not only permitted but also willed this action of theirs But how God willed this not with a will

way and the Lord hath layed upon him the iniquity of us all vers 6. For the transgression of my people was he stricken vers 8. Thus did he suffer not for his own sake but ours Christ hath once suffered for sins the just for the unjust 1 Pet. 3.18 Having taken upon him the sins of the World he was now made sin who knew no sin a sinner by Imputation And being so God giveth this Cup unto him as standing in the room of his Elect requiring satisfaction to his Justice from him Q. Q. 2 2. But why was this Cup given only to him why not to any other but him Why only to him A. A. For this take a threefold Reason 1. No other was able to drink it but he It is our Saviours speech to the Sons of Zebedee Matth. 20 2● No other able to drink it Are ye able to drink of the Cup that I shall drink of So it is others may taste of this Cup sip of it but none to drink it Not this Cup. Mihi hic calix datus est noa alteri nemo enim ad hoc sufficit praeter unum me Ferus in Text. As for the Cup of castigatory afflictions Gods own people may and often doe drink deep of it So did those two sons of Zebedee to whom he there speaketh James and John whom he tells in the next verse Ye shall indeed drink of my Cup vers 23. this accordingly they did the one of them James being Martyred Act. 12.1 the other John after many sufferings banished Rev. 1.9 But for the Cup of satisfactory punishment which properly was Christs Cup none could drink that without perishing by it but himself none but he who was more then Man God as well as Man 2. As none other was able to drink it None else needed to drink it so none else needed to drink it his sufferings being sufficient sufficient for all Men and all sins He is the propitiation for our sins and not for ours only but for the sins of the whole world 1 Joh. 2.2 of all Believers in all Ages and Nations whether Jewes or Gentiles The bloud of Jesus Christ cleanseth us from all sin c. 1. v. 7. of that Epistle from Originall sin Actuall sin He gave himself to redeem us from all iniquity Tit. 2.14 Now this one Cup which was given to Christ being such a Pan-pharmacon such an all-sufficient remedy there needed not a second of the same kinde to be given to any besides him 3. This Cup was given only to him that he might have all the honour of this great work That he might have all the honour of this work the work of Mans Redemption I have tiodden the Wine-presse alone and of the people there was none with me saith the Lord speaking of the destroying of his and his Churches enemies which he would do by himself alone Isa 63 3. And so did Christ in his Passion of which the greatest part of Expositors though not so rightly understand that Text he there trod the Wine-presse of his fathers wrath and he did it alone having no creature whether Man or Angel for his Coadjutor And this he did that all the glory of this great work the work of Redemption might redound unto him Which accordingly we finde acknowledged by that Quire of Angels and Elders in that Song of theirs Rev. 5. Thou art worthy c. for thou hast redeemed us unto God by thy blood v. 9. And again Worthy is the Lamb that was slayn to receive power and riches and wisedome and strength and honour and glory and blessing v. 12. Thus have I dispatched the Doctrinall part of this other important truth touching the subject of this Passion wherein I have showen you to whom it was that God the Father gave this Cup viz. to the Person of his Son Christ who suffered in and according to his Humane nature having the Godhead concurring with it And why he gave it to him and not to any other besides him That which now remains of this is Application Which let it be directed these four wayes Applic. By way of Information Terror Comfort Instruction 1. Vse 1 By way of Information Did God thus give this Cup to his Son Information give him to suffer in this manner Here again reflect we upon what was touched upon before the strictnesse of Gods Justice the greatnesse of his love both wonderfully appearing in this dispensation The strictnesse of Gods justice 1. The strictnesse of his justice in punishing of sin which he would not spare in his own Son Jesus Christ had not offended his Father in his own Person as I have shewen you he had no sin of his own whether Originall or Actuall yet taking upon him the sins of others and so become a sinner by way of Imputation God his Father will not spare him but causeth him to seel the smart of it If ever sinner might have hoped to have met with a favourable connivence surely he that was only made sin in such a way especially being a Person so nearly related to and dearly beloved of the Father might But we see how far God was from indulging of sin in him He prepareth a bitter Cup for him and giveth it to him causing him to drink it bruising him and putting him to grief powring out a full Viall of his wrath and indignation upon him The most exemplary and signall piece of Justice that ever was The drowning of the World with water the destroying of Sodome and Gomorrah by fire the plagueing of Egypt and the like they were remarkable demonstrations of divine justice But none like to this Gods not sparing his own Son but giving him to the death Such is his Justice so strict so impartiall that he will not spare sin in what subject soever he meeteth with it The reason whereof is because he hateth sin as sin Now à quatenus ad omnes c. say the Schools he who loveth or hateth a thing for it self loveth or hateth it wherever he findes it And thus God hateth sin It being contrary to his nature he hateth it for it self and therefore wherever he findes it he will not spare it Such is the strictnesse of his Justice 2. Behold the greatnesse of his love his love to his Elect people The greatness of his Love to his Elect. which he expressed in giving this Cup to his Son for their sakes This Cup was their due the desert of their sins The soul that sinneth it shall dye yet here God was pleased to finde out a Surety and to lay their iniquities upon him even upon his own Son not sparing him that he might spare them delivering him unto death that he might deliver them from death Never was there such a declaration of love as this When Abraham had layed his Son upon the Altar ready to sacrifice him in obedience to Gods command from hence the Lord concludes the truth and sincerity

In all the crosses and afflictions which befall us look upwards It was Eliphaz his speech to Job in that text forecited and it was a true one Job 5.6 Affliction cometh not forth of the dust neither doth trouble spring out of the ground wherein he giveth him to know what he was not ignorant of that afflictions have a higher rise then men ordinarily look at They are not things which happen by chance neither do they depend meerly upon secondary causes they have God himself for their principal Efficient And therefore in all our Afflictions look upwards So must they doe who would finde out the Head of a River they must go upwards And the like course take we that we may finde out the head of every affliction look upwards look above and beyond all secondary causes Instruments means occasions look up unto God himself The thoughts of a Christian in his suffering concondition should never rest till they come at God Nay till then they will never rest The only way to quiet the spirit in Affliction to see God in it till they come to see God in every tryall take notice of his hand Whence is it that Impatiency so often surprizeth the hearts of Gods own people as it doth Surely from their looking so much at the Creature so little at the Creator as they doe When once a man cometh to see God in an affliction this quiets all Such effect it had upon David I was dumb saith he and opened not my mouth because thou Lord didst it Psal 39.9 In his affliction so long as he looked at secondary causes he could not be quiet No then as he tells us vers 3. his heart was hot within him while he was musing the fire burned and then he spake with his tongue venting his Passions in some unbecoming expressions But when once he came to see God in it seriously to consider that this was his doing this apprehension quieteth and silenceth him working in him that patience that quiet composure of Spirit which by all his reasoning he could not attain unto And the like effect it will have wherever it taketh place The soul coming to apprehend that it hath to deal with God that it is God who hath done what it feels this silenceth the Tongue So it did to Aaron Lev. 10.3 when his two sons were taken away by that strange and unheard of judgement devoured by fire from heaven Moses telling him what there he doth This is that which the Lord spake I will be sanctified in them that come nigh unto me it followeth And Aaron held his peace quietly and patiently submitting to the will of God And so it was with Job seeing God in all his Afflictions In all this saith the Text he sinned not in thought word or deed Job 1. last And such effect it will have upon a sanctified soul coming to see God seriously to consider that it hath to deal with him so as if it strive and contend it must contend with him the Pot-sheard with the Potter this silenceth the tongue and keepeth the heart in temper from rising up in inordinate Passion This it was which made our Blessed Saviour so patient in this his Passion insomuch that he was brought as a Lamb to the slaughter and as a Sheep before her Shearer is dumb so opened he not his mouth as the Prophet Isai describeth the manner of his suffering Isa 53.7 This it was that made him so willingly submit to the drinking of this Cup he saw his Fathers hand in it As for the Judas and the High-Priests and Souldiers c. they were but as the Apothecary by whom this Potion was brought and ministred unto him in the mean time he looked upon God his Father as the Physician who had prescribed and ordered it for him And herein looking upon God his Father he looketh upon him as a Father Christ looking upon God as his Father There is the second thing which I propounded here to be taken notice of The Cup which my Father hath given me Thus eying God in these his sufferings he looketh upon him under the notion of a Father And such is God to his people Obs God afflicting his people he is still their Father Signanter autem non dicit Deus aut Judex dedit sed Pater utsciamus Deum etiam quum flagellat Patrem esse Ferus Annot. in Text. even when he afflicts them he is still their Father Let that be a second Observation no lesse usefull then the former When God is most angry and dealeth most severely with his people yet even then they may call him Father So we finde the Church doing Isa 63.15 16. where expostulating with God about his alienating himself from her Where is thy zeal saith she thy strength the sounding of thy bowels and of thy mercies towards me are they restrained God did not manifest himself in such conspicuous signs and tokens of his affection towards his people as in former times he had done which she sadly bewails But mark what followes Doubtlesse thou art our Father though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our Father And the like again we finde in the Chapt. following cap. 64.7 8. where the Church taking up the like complaint concerning Gods dealing with her Thou hast hid thy face from us and hast consumed us because of our Iniquites yet in the next verse she subjoyns But now O Lord thou art our Father Thus in her saddest condition even then when God hid his face from her and dealt most severely with her yet still she layeth claim to her Relation calling him her Father And the like may all true Believers doe whatever their state or condition be yet still they may call God their Father Reas Reas For so he still is this Relation being an everlasting Relation This Relation everlasting Such is the Covenant betwixt God and his people I will make an everlasting Covenant with them Jer. 32.40 When God taketh a people into Covenant with himself the Covenant of grace giving himself to be their God and taking them to be his people this Covenant is an everlasting Covenant a Covenant that shall never be broke Betrothing them unto himself he doth it for ever So runs that promise which God maketh to his Church Hos 2.19 I will betrothe or marry thee to me for ever Thus is he an everlasting husband and so an everlasting Father to his people That is one of the Titles given to the Messiah to Christ Isai 9.6 The everlasting Father And so is God to his people Once a Father and ever a Father As it is with natural Parents though they fall out with their children and fall upon them are angry with them and make them feel their displeasure yet this doth not dissolve the Relation that is betwixt them no more doth it betwixt God and his children Vse 1. Applic. A comfortable meditation and so let it

of his affection towards him Now I know saith he that thou fearest God seeing thou hast not withheld thy Son thine only Son from me Gen. 22.12 And from hence may all true Believers conclude the intirenesse of Gods affection towards them saying in like manner unto him Now Lord we know that thou lovest us seeing thou hast not withheld thy Son thine only Son from us but hast given him up to the death for our sakes giving this bitter Cup to him which otherwise we must have drunk laying the burden of our sins upon him which otherwise we must have lyen under unto all eternity Wonderfull unparallel'd love to be for ever admired and adored by all those who can evidence their interest in it But this I have touched upon before This by way of Information 2. By way of Terror Vse 2 Did the Lord thus deal by his Son his dear Son Terror to Gods Enemies to give such a bitter Cup to him what then may his Enemies expect and look for This is the Application which our Saviour himself maketh hereof Luk. 23.31 If they do these things in a green tree what shall be done in a drye Christ himself was as a green tree which having sap and moisture in it is not so combustible so apt to take fire the Jewes were as a drye tree fit Fuel for the fire Now if this green tree were thus used Christ himself who was a just and a righteous person having no guilt no just matter of condemnation in him save only as he stood in the place of sinners if he were thus left to suffer such things as he did from them what then had they cause to expect who in regard of their manifold impieties were fit fuel for the fire of Gods wrath to feed upon And let it in like manner be applyed to all wicked and ungodly persons who being no better then drye trees having no sap of grace in them voyd and destitute of all goodnesse and so no other but Vessels of wrath fitted for destruction as the Apostle calleth them Rom. 9.22 if it was thus done to this green tree this so just and righteous a person what do they think will become of them This use St. Peter makes of the sufferings of Gods Saints wherewith God is pleased sometimes to exercise them 1 Pet. 4.17 If Judgement first begin at us what shall the end be of them that obey not the Gospell of God If the righteous scarcely be saved where shall the ungodly and the sinners appear If the righteous such as being true Believers are justified by faith and endeavour to prove themselves righteous to God and Man if they scarcely be saved passe through so many difficulties meet with so many sufferings in their journey to Heaven where shall the wicked and ungodly appear Unbelievers such as live in a state of sin being wholly given up to it and as it were drowned in it what shall become of them when Christ shall come to judge the world in rightecusnesse and to give to every man according to his works And such use make we of this dealing of God with his own Son after this manner Did God his Father give such a Cup to him notwithstanding that he was in all things his obedient Son as the Apostle tells us Phil. 2.8 Oh what then may the children of Disobedience expect and look for Certainly there is a black Cloud which hangeth over their heads even the wrath of God which without repentance shall be poured out upon them Because of these things saith the Apostle speaking of wicked and ungodly courses and practises cometh the wrath of God upon the children of disobedience Eph. 5.6 And this let all such make account of taking notice that God hath a Cup for them and that a dreadfull one In the hand of the Lord there is a Cup saith the Psalmist and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them Psal 75.8 So it is God the Supreme Moderator and wise disposer of all things he hath appointed and measured out afflictions and sufferings to all the Sons of men so as his own people have their share in them they are made to drink of this Cup to taste of it I but the wicked and ungodly shall drink of it after another manner they shall wring out the dregs thereof and drink them God hath terrible Judgements in store for them such as shall end in endlesse despair and utter destruction Vpon the wicked he shall rain snares fire and brimstome and an horrible tempest this shall be the portion of their Cup so the Psalmist sets it forth Psal 11.6 And O that this were but seriously thought of by all of this number that all profane and ungodly persons would but consider this that amidst their Oath Cups those Cups of abomination wherewith they are intoxicated they would but take notice of this Cup in the hand of the Lord this Cup of red wine his fierce wrath which is reserved for them to drink Certainly the very thought hereof being let into their souls it could not but fill them with horror and terror So did the apprehension of this Cup which our blessed Saviour saw coming towards him work upon him it put him into a strange and unheard of Agony as the story sets it forth And certainly such operation would the like apprehension have upon the most obdurate and obstinate sinner did he but seriously think of the fierceness of that wrath which one day without repentance he shall be sure to feel it could not but work horror and terror in his soul Now then suffer I beseech you this Meditation to take place with you What wicked men must expect you who lye in a state and go on in a course of sin daring to give allowance to your selves in any known evil what did God so severely punish those sins which were only imputed to his Son Christ and so were not properly his save only as he was a Surety for others how can you ever think that he should passe by those sins which you dare with so high a hand commit against him It is that which the Prophet Jeremie saith unto Edom the Edomites the Posterity of Esau Jer. 49.12 Behold they whose judgement was not to drink of the Cup have assuredly drunken and art thou he that shalt goe altogether unpunished Thou shalt not goe unpunished but thou shalt surely drink of it Seeing God had not spared his own people his people Israel who in regard of the Covenant which was betwixt him and them might have expected more favour then others much lesse had those accursed Edomites who had no such Relation any reason to hope that they should be spared And so say I here concerning the sufferings of Jesus Christ Did he whose judgement was not to drink of this Cup drink it Did the