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
it a Conqueror but made it a Conqueror in them and over them Such was Christ and that even upon the Crosse Having spoyled Principalities and Powers he made a shew of them openly triumphing over them in it saith the Apostle Col. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In and upon his Crosse that being to him as a Chariot of Triumph where he conquered and triumphed over all the powers of Hell This did he by the power of his Godhead Which was to his Manhood as one maketh the comparison even as the hook is to the Bait Râ—â—â—ous in Synibol 〈◊〉 Cypâ—â—anum which not only keepeth it from being devoured by the Fish but taketh the Fish which swalloweth it Such a bait was the Flesh the humane nature of Christ a Worm as David saith of himself Psal 22.6 I am a Worm frail weak flesh and this bait was exposed to those Leviâ—thans Satan Hell Death all which bite at it ready to devour it Hell opened her mouth upon him the Grave swallowed him up so as he seemed now for ever lost I but there was a hook within this bait the divine nature which was as it were cloathed and covered over with this Flesh and by the power hereof this Infirmity of Christ as the Apostle there calleth it in that Text forenamed his humane nature though in it self weak and frail was made not only able to suffer but to overcome in suffering So as to lead Captivitie captive even as the Fish is taken by the Hook which it had swallowed down 5. Efficaciam dedit The Divine nature gave efficacy to the sufferings of the Humane Giving efficacy to those sufferings making them effectuall for the ends intended for the satisfying of divine Justice and the meriting salvation for his Elect people which without the concurrence of the divine nature they could never have been So Damascene rightly Patienti carni conjuncta est divinitas Patienti carni conjuncta erat Divinâ—â—â— menens impâ—ssiblis 〈◊〉 u◠〈◊〉 essent salâ—â—â— Damaâ—c Oâ—thod Fid. 3. c. 15. To the Humanity of Christ suffering was joyned the Divinity which in it self remained Impassible yet gave vertue and efficacy to those sufferings making them meritorious and saving As for the humane nature alone that could have merited nothing at least not for others Though it had sulfilled the Law as it did yet could there not have been any super-erogation in that due obedience so as the merit thereof should extend beyond it self And whatever it had suffered yet being in it self but finite it could not have made an infinite satisfaction such as the Justice of God required for the sins of the world It was the divine nature concurring which made this Obedience of his both Active and Passive so meritorious which gave such vertue to these his sufferings causing the merit thereof thus to overflow the banks to extend to the whole world of his Elect. This it was which made this satisfaction in the value of it infinite inasmuch as though it was made in a finite nature yet by an infinite person God shedding his blood that Person who was so The divine nature being personally united to the humane whilest it suffered it gave efficacy to those sufferings Thus did this our High-priest the Lord Jesus as the Apostle telleth us Heb. 9.14 through the eternall spirit offer up himself unto God His divinity offering up his humanity as Aaron did the sacrifices who was therein a figure of Christ as God and giving efficacy to that sacrifice making it to be of an infinite value and vertue for satisfying and sanctifying Here have you an enumeration of five particulars wherein the Godhead of Christ concurred with his Manhood in suffering But I shall no longer insist upon this Thus you have the first of these Queries resolved How this Cup was given to Christ how he was the subject of this Passion The Second is yet behinde of which briefly Why did God the Father thus give this Cup to his Son Christ Q. 2 Why God â—ave this Cup to his Son Why to him And Why only to him So we may divide the Question into two Q. Q. 1 1. Why did God the Father give this Cup unto him Why to him A. This he did not for his own sake A. not that he deserved any such thing Not for his own sake not that there was any fault in him As to this we have his Judge for his Compurgator Pilate having throughly examined him though questionlesse he sought matter against him before he passeth sentence upon him acquits him declaring to his Accusers that he found no fault in him I finde in him no fault at all vers 33. of this Chapter whereof the Text is part which he inculcates once and again in the Chapter following Cap. 19. v. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no cause at all why they should proceed against him in such a manner as they desired nothing worthy of death Man could finde no fault in him nor yet did God his father finde any who by a voyce from heaven gave this testimony to him at his Baptisme This is my Beloved Son in whom I am well-pleased Mat. 3.17 He was then well-pleased with him Neither had he any cause to be afterwards displeased with him he being obedient to his Father in all things So he was throughout his whole course not being guilty of any sin whether in his nature or life He was that immaculate lamb of God as St. Peter calls him 1 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lamb without blemish and without spot Without blemish free from Originall corruption That holy thing which shall be born of thee saith the Angel to Mary speaking of her Son Luk. 1.35 And without spot Free from all actual sins and transgressions He did no sin neither was there guile found in his mouth 1 Pet. 2.22 Thus was he as the Apostle describeth him Heb. 7.26 Holy Harmlesse undefiled separate from sinners So as there was no desert in him why his Father should give this Cup to him why he should afflict and put him to grief in this manner that he did This was not for his own sake But it was for our lake But ours He spared not his own Son but delivered him up for us all Rom. 8 32. Even as Joseph was sold into Egypt that he might save much people alive and Jonas was cast over-board that the rest which were in the Ship might not perish Thus was this bitter deadly Cup given unto Christ that it mgiht be a wholesome Cup a Cup of salvation unto others He suffered for us So the Prophet sets it forth most fully in that known Text Isa 53. Surely he hath born our griefs and carryed ouâ— sorrowes vers 4. He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him vers 5 all we like sheep have gone astray we have turned every one to his own
revealing this mystery to us and in us Now give we to each what is their due As to Christ the glory of his suffering his drinking of this Cup of which I shall God willing speak hereafter so unto God his Father the glory of this act of grace in him his thus giving his Son giving him this Cup to drink for us And thus have I done with this Second Particular in the former part of the Text. By whom it was that this Cup was thus presented viz. by God the Father The Cup which my Father hath given The third is yet behinde to which I now come To whom this Cup is here said to be given Partic. 3 To Whom To Me. God the Father gave this bitter Cup to his Sonne Christ This Bitter Cup given to Christ He was the Subject of this Passion Jesus Christ the Son of God So Scripture every where asserts it God so loved the World that he gave his only begotten Son Joh. 3.16 He spared not his own Son but delivered him up Rom. 8.32 To him was this bitter Cup given But how to him Explic. And wherefore to him The resolving of these two Questions will be sufficient for Explication and Illustration For the former Q. 1 How is this Cup said to be given to Christ Whether to Christ as God or as Man or both How was he the subject of this Passion whether as God or as Man or both To this take the Answer briefly This Cup was given to the Person of Christ A. Whole Christ was the subject of this Passion Whole Christ the subject of this Passion It was that Person who was both God and Man which suffered dyed It was not the humane nature alone as abstracted and separated from the Divine which thus suffered but whole Christ Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ God and Man It is a true Rule that all the Actions and Passions of Christ whatever he did or suffered as Mediator betwixt God and Man they are all to be attributed unto his whole Person as God and Man And such was this work which he did upon the Crosse the satisfaction which he there made it was Opus Personale a Personal work wherein both the Natures were interested Not the Manhood alone or the Godhead alone but both together in one Person The Cup which my Father hath given me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is Personall It was not given to him as God or as Man but as both God and Man in one Person Q. Yet suffering only in his Humane nature August de Haeres c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipassiarii Superiore etiam saeculo in Germania nostra quidam ausi sunt asserere Christum secundum utramque naturam passum esse Polan Syntag. l. 6. c. 18. The Divine nature impassible But what then did both Natures drink of this Cup Did Christ suffer in and according to both natures A. So indeed some Hereticks of old asserted it that Christ suffered not only in his humane nature as Man but also in his Divine nature as God From whence they were called by the name of Theopassians who have not wanted some to follow them in after-ages and some of late times But this is justly condemned as an Error a gross one asserting a plain impossibility True it is all things are possible with God viz. to doe them but himself not passible in any thing so as to suffer from his Creature Christ as God he could not suffer he could not dye the divine nature being impassible as well as immortall A Truth fitly illustrated by a familiar similitude Whilest the Axe heweth a piece of Timber upon which the Sun shineth the Wood is cut but the Sun-beams not touched they still remain impassible Even so was it in the Passion of Christ the humane nature suffered but not so the Divine Though united unto the humane whilest it suffered yet it remained impassible As it is with the soul and body in man though both be united together whilest the man suffereth some corporal punishment yet the Body properly feeleth the smart of it the soul not suffering save only by way of sympathie So was it here in the sufferings of Christ the Godhead and Manhood were both united in the Person suffering but the Godhead suffered not So as we must then conclude it that the whole Person of Christ suffered but properly in or according to his humane nature So Scripture explains it self Christ suffered for sins c. being put to death in the Flesh saith St. Peter 1 Pet. 3.18 And again in the Chapter following vers 1. Christ suffered for us in the Flesh It was Christ that suffered The Person of Christ he who was both God and Man but how What in his divine nature Not so but in his humane in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to his humane nature This is that which St. Paul meaneth 2 Cor. 13.4 where he saith that Christ was crucifyed through weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is through the weaknesse of his Flesh his humane nature which was subject to all humane infirmities sin only excepted In this nature it was that Christ suffered in his humane nature and only in that As for his Godhead it suffered not Q. No How God is said to have suffered and dyed you may say what then means that of the same Apostle Act. 20.28 where he tells the Elders at Miletum that God purchased the Church with his own blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that other Text 1 Cor. 2.8 where he saith of the Jewes that they crucified the Lord of Glory And so St. Peter Ye have killed the Prince of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author of it Act. 3.15 Texts made use of by those Hereticks of old for the maintaining of the suffering of the divine nature in Christ A. To this the answer is obvious and easie In Christ there are two natures which are so united as that they make but one Person And from this union floweth a communication of properties Passio Christi Divinae naturae tribuitur Dialecticâ tantum verbali ut aiunt praedicatione non autem Physicâ reali per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Danaeus de Haeresib c. 73. Vid. Engl. N. Annot. in Act. 20.28 as they call it whereby that which is proper to one nature is sometimes attributed to the other or rather as some of our Divines doe more warily and soundly explain it that which is proper to one nature is attributed to the Person denominated from the other nature In hoc utroque loco quod proprium est humanae naturae tribuitur Personae à divina natura denominata per communicationem Idiomatum Polan Syntag. ubi suprà And so look we upon it in those Texts To shed his blood to be crucifyed killed it was proper to the humane nature of Christ but it is there attributed to the whole Person being denominated from his Divine nature God
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
we were pressed out of measure above strength So it was whatever the affliction was whether the great danger that he was in at Ephesus in that tumultuous sedition there raised by Demetrius of which we read Act. 19. as most looked upon it or some dangerous sicknesse wherewith he was visited or whatever it was it so seized upon him as that he was overburdened with the apprehensions of it pressed out of measure above strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor saith Calvin taken from a Porter Metaphâ—ra sumpta ab iis qui sub gravitate ponderis dâ—ficiunt Vel à nov bus quae nimio onere merguntur Calv. com in loc who hath a greater burden layd upon his shoulders then he is able to stand under or from a Ship that is laden beyond her bearing So was it with this great Apostle in this affliction The apprehension of the eminent danger wherein he was over burdened in his soul And was it not so also with our blessed Saviour himself Who in the midst of his passion cryeth out as sinking under his burden My God my God why hast thou forsaken me Mat. 27.46 How then is he said to afflict his people by measure such a measure so as to proportion their sufferings to their strength A. For answer we must distinguish of strength Answ A twofold strength natural supernatural which is twofold Naturall Supernaturall it is Aquinas his distinction upon that Text. The strength of Nature and the strength of Grace The former may be called our strength Pati suprà virtutem potest intelligi dupliciter vel suprà virtutem naturalem de hâc loquitur hic supra quam Deus aliquando permittit sanctos tentart vel suprà virtutem Gratiae de hâc intelligitur illud 1 Cor. 10.13 Aqu. in Com. in loc the latter Gods strength Now look at the former of these our own strength the strength of Nature and we shall finde it no newes no wonder that the people of God should be overburdened with their afflictions laden beyond their bearing pressed out of measure above strength this strength being no other then weaknesse Thus it is said of our Saviour 2 Cor. 13.4 He was crucified through weaknesse meaning his flesh his humane nature Such is the strength of nature no better then weaknesse Not able to stand out against Death no nor yet to look it in the face The reason why many meer naturall men do engage with this enemy with such resolution as they do is because they doe not apprehend it aright their senses are stupified intoxicated Even as the Jewes were wont to give stupifying potions to Malefactors before their Execution that so the fear of death might be thereby taken away Even so are the hearts of naturall men oft times stupified so as they do not apprehend the terrors of Death which if they did it were not all the power of nature that could be able to support and bear up the spirit against it Now beyond this strength it was that Paul was there pressed being in eminent danger insomuch that he even despaired of life as he there saith he found his spirit begin to fail him he was not able to bear it And so was it with our blessed Saviour himself in that his passion the God-head for a time as it were hiding it self withholding its wonted influence the Manhood being thus left to it self it was pressed beyond strength and so ready to succumbe But there is another strength in the people of God even a supernaturall strength Supernaturall strength supporting Gods people in their sufferings the strength of Grace whereby they are upheld and carryed on as in their active so in their passive obedience beyond the strength of nature inabled to doe and to suffer more then flesh and blood could doe In themselves they are poor weak impotent creatures not able to doe or suffer any thing as of themselves but by and through the Grace of God strengthening and enabling of them they are able to do and suffer all things So saith Paul of himself Phil. 4.13 I am able to do all things through Christ that strengthneth me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall I am able for all things viz. to suffer them Such are the things which he there speaketh of in the verse foregoing rather passions then actions as to be abased to suffer want c. these things Paul apprehends himself able to do But what made him so strong Not any strength of his own but the power of supernaturall grace received from his Lord and Master Christ Through Christ that strengthneth me And the like may every true Believer say how weak soever of himself yet through the grace of Christ strengthning of him he shall be able to bear to suffer whatever God shall please to lay upon him Thus it is not the strength of Nature but of Grace which maketh them thus able Even as it is with a Leaden Vessel which of it self being empty is subject to melt with a little fire but put water or other liquor into it and now it is able to indure the hottest Fornace so it is with Christians of themselves they are weak and feeble their hearts are ready to melt within them upon some great tryall As it is said of the Israelites when they were smitten at Aye Josh 7.5 The hearts of the people melted and became as water And the like saith David of himself Psal 119.28 My soul melted for heavinesse So is it sometimes with the best and strongest Christians being brought into a Fornace of affliction some fiery tryall their hearts are ready to melt within them But being by grace strengthned in the inward man through this supernaturall strength they are made pares oneri able to suffer that which all the strength of Nature could not doe And to this strength it is Afflictions proportioned to Gods strength in his people that God proportioneth the sufferings of his people Not to their own strength but to his strength Not to the strength of Nature but to the strength of Grace that strength which either already they have or which he supplyeth to them For so it is when God cometh to lay greater burdens upon his people then they are able to bear now he cometh in with a new supply of strength unto them In this way it was that Paul was supported under that Temptation wherewith he conflicted by a supply of Grace My grace is sufficient for thee 2 Cor. 12.9 The stronger conflicts any of Gods people meet with the more Grace doth he confer upon them for the inabling them to withstand those assaults And thus is his power made perfect in weaknesse as it there followeth putting forth and shewing it self more in supporting his people under such tryals as in themselves do far exceed their strength And thus you see this Doctrine confirmed and made good how God dispenseth all afflictions to his people by measure and that
There is one God Generally To all his Creatures to whom he is a Father and Father of all saith the Apostle Eph. 4.6 of all creatures Which he may be called upon a divers account 1. A Father by creation All things having their Originall their being from him By Creation Vnto us there is but one God the Father of whom are all things 1 Cor. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things have their being from him as a Childe from the Father Have we not all one Father hath not one God created us saith that forecited Text Mat. 2.10 2. And secondly a Father by Providence By Providence as he giveth them their being so he taketh care of them providing for them as a Father doth for his children The eyes of all wait upon thee and thou givest them their meat in due season Psal 145.15 3. And thirdly a Father to them similitudine vestigii In regard of similitude in regard of some similitude and likeness betwixt him and them there being never a creature but hath some print and footstep of God imprinted upon it Quaelibet herba Deum Never a creature but whoso looketh upon it may see something of God in it Thus is God a Father to all Creatures universally 2. Among them he may be said to be a Father after a more special manner to Mankinde Specially to Mankinde In whom there is not only similitudo vestigii but imaginis not only some footsteps but even the Image of God So was Man at the first created Let us make man in our own image after our likenesse Gen. 1.26 So God created man in his own Image in the image of God created he him vers 27. resembling his Creator as a childe doth the Father like unto him as in divers other perfections so especially in knowledge holinesse and righteousnesse 3. Peculiarly to true Believers Among men he is said to be a Father more peculiarly to all true Believers To them a Father by the grace of Adoption Having predestinated us to the adoption of children by Jesus Christ unto himself Eph. 1.5 As also by the grace of Regeneration Bless d be God the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again 1 Pet. 1.3 Hereby he reneweth his Image in them making them partakers of the divine nature as St. Peter calleth it 2 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the Divine essenee or substance which is incommunicable to any creature but of divine qualities whereby they are made like unto God in grace here and glory hereafter And being thus related he performeth all the offices of a Father to them providing for them necessaries and conveniences both temporall and spirituall upon earth and laying up an Inheritance for them in heaven Behold a sea of matter which I might here lanch into and that without any wrong either to you or the Text. But I shall confine my self In the fourth and last place Properly unto Christ God is most properly a Father unto Christ Blessed be God the Father of our Lord Jesus Christ 2 Pet. 1.4 So we finde our blessed Saviour often calling him My Father worketh hitherto Joh. 5.17 and frequently elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so our Translations both old and new do here render the Text My Father And so God may be said to be the Father of Christ and that in a most peculiar way so his Father as he is not of any other His Father and that in reference to both natures God a Father to Christ in reference to both natures His Godhead His Manhood 1. In respect of his Godhead According to his Godhead so he was his naturall Father begetting him by an eternall wonderfull unexpresseable unconceiveable kind of generation communicating the whole divine essence and substance unto him as a natural Parent communicates his nature to his Son Thou art my Son this day have I begotten thee saith God the Father to his Son Christ whom according to his divine nature he begat from all eternity Psal 2.7 Whence it is that he is called the only begotten Son of God Joh. 3.16 the only begotten of the Father Joh. 1.14 Not only Primogenitus but Vnigenitus not only the first born which he is also said to be The first-born of every creature Col. 1.15 The first-born among many brethren Rom. 8.29 in as much as he is the heir of all things Heb. 1.2 having the preeminence among all Gods children but the Onely begotten Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So he was according to his Godhead 2. According to his Manhood And secondly according to his Manhood So God may be called his Father And that 1. In regard of the wonderfull Conception of it In regard of that wonderfull and extraordinary operation of the Father in his conception which was effected by his sending of his holy Spirit to work it The Holy Ghost shall come upon thee and the power of the most High shall over-shadow thee saith the Angell to the Virgin Luk. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as it was in the Creation where it is said that The Spirit of God moved upon the waters Gen. 1.2 putting forth a secret and immediate power in the production of those creatures so did it over-shadow the Virgin effecting this conception by an immediate and extraordinary power And upon that account though not only or chiefly that as Socinians would have it Christ is called the Son of God So it there followeth Therefore also that holy thing which shall be born of thee shall be called the Son of God Thus was God the Father of Christ according to his Humane nature in respect of the conception of it 2. And secondly in regard of the Personal union In regard of the Personall Union which was and is betwixt the God-head and the Manhood The Manhood being as it were marryed unto the Godhead made one Person with it by an inseparable indissoluble union God who was the Father to the one by nature he becomes also a Father to the other And upon these accounts it is that Christ here as frequently elsewhere maketh claim to this Relation calling God his Father And to him it is that here he looketh in the businesse of his Passion Christ in his Passion looking unto God his Father as his Father Being now to drink this bitter cup which he saw coming towards him he looketh up unto God his Father and he looketh upon him as his Father Each of which will afford us somewhat for our Instruction 1. Obs Christians to eye God in all their sufferings In that Christ here looketh up unto God his Father see we whither it is that Gods people are to look in all their Grosses and Afflictions that befall them Look upwards see God in them So doth our heavenly Pattern here the Lord Jesus The High-priests with the Scribes and
to day may befall us to morrow And therefore pardon me if I shall here take a little more then usuall liberty to dilate and inlarge my meditations upon so usefull and needfull a subject as this the Passive Obedience of a Christian it being that which was chiefly in my eye when I first took this Text in hand The Cup which my Father hath given me Obs An exemplary Resolution to be taken up by every Christian willing to suffer what God will have him shall I not drink it Behold here an exemplary resolution fit to be taken up by every Christian concerning whatever Cups God at the present doth or hereafter may present unto him whatever tryals afflictions sufferings he is or shall be pleased to exercise him with be it in body in soul in Relations in Estate in good Name in Liberty in life whatever they be still in the purpose and resolution of his heart to say of all and every of them in like manner The Cup which my Father hath given me shall I not drink it So submitting unto his will and pleasure and that not only patiently but willingly A duty held forth by Pattern For this we have a Pattern here in him whose practise for the most part is a Rule And it is no other then what we finde in some other of the Saints of God This is that which Saint James saith of the Prophets Jam. 5.10 whom he there propounds fot an ensample of suffering affliction In particular the holy man Job whom he there in the next verse instanceth in how patiently how willingly did he drink this Cup submit to the will of God in his many and great afflictions When his Wife gave him that pernicious counsell to make a speedy riddance of his trouble one way or other What saith he shall we receive good at the hands of God and not evill Job 2.10 A resolution not unlike unto this of our Saviours in the Text. Jobs Cup which he had tasted and drunk of already was a bitter Cup his sufferings many and those sharp In his Estate in his Children in his Body Behold him bleeding as I may say in every vein already And what greater tryals might be yet behinde he knew not Yet whatever for the present they were or for the future might be this is his resolution he will receive evil at Gods hand as well as good He had received blessings from him joyfully thankfully and he will with the same hand take Crosses from him not only patiently but willingly Thus should a Christian be ad utrumque paratus ready to take a bitter Cup from Gods hand as well as a sweet one Adversity as well as Prosperity Crosses as Blessings As he receiveth the one joyfully so the other willingly both thankfully By Precept And what we have thus held forth by Pattern we shall finde also seconded by Precept and that by our Saviour himself in that obvious Text Math. 16.24 where having given Peter that tart check for the counsell which he gave him to decline his sufferings he presently subjoyns as a Lesson for him and all other his Disciples to take notice of If any man will come after me let him deny himself and take up his Crosse and follow me If any man will come after me that is take upon him to be a Disciple of mine a Professor of the Gospell or follow me to Heaven whither I am going Let him deny himself lay aside all carnall Interests all worldly respects as to any inordinate affection towards them And let him take up his Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase is emphaticall Attollat crucem suam i. e. Onere quantumvis duro gravi in humeros alacriter sublato c. Bez. Gr. Annot. ad loc not only bear the Crosse when it is layed upon him but take it up Not only suffer what he cannot shift as the beast beareth the burden which is layed upon it and it cannot shake off But willingly and chearfully submitting to Gods dispensations in suffering what he by his Providence shall call him to Thus we see the Duty held forth both by Pattern and Precept Christians must subject themselves to their heavenly Father in drinking whatever Cups he presents to them and that willingly chearfully Obj. Why but it may be said Obs Christ seemingly unwilling to drink this up did our Saviour so do we not finde him deprecating this Cup praying against it and that earnestly wishing that it might passe from him how then did he drink it willingly And do we not finde him telling Peter in that Text even now cited Joh. 21.18 that when he should goe to his Martyrdome another should carry him whither he would not And is it not so with the best of Gods Saints doe not they suffer without or against their wills A. A. For answer to this briefly There is a two-fold will A twofold will Natural and Spiritual A naturall and a spirituall will or two motions of the same will the one from Nature the other from Grace Now it is true the former of these is averse to suffering flyeth from death and all other like evils which are destructive to it self But the other in a regenerate person it over-rules this carrying the soul contrary to the inclinations of nature to yield obedience to the will of God and that willingly So it was with our blessed Saviour in whom we finde these two wills or two motions A natural motion inclining him to wish that this Cup might passe from him as there we have it But then a spiritual motion over-ruling that naturall will of his bringing it off to a willing obedience to the will of his heavenly Father Neverthelesse not as I will but as thou wilt And so it is with other of the Saints However the stream of nature runneth one way yet the winde of the Spirit carryeth them another Nature seeking the preservation of it self declines sufferings but Grace submits to them Reas 1 and that willingly This stone being thus removed To suffer is part of a Christians obedience to God which must be willing I might now go on and shew you why Christians are thus to suffer Great reason for it This is part of their Obedience unto God their suffering work which must be performed willingly without which it deserves not the name of Obedience If ye be willing and obedient saith the Lord to his people Isa 1.19 And it is part of their Conformity to Christ Reason 2 whom they are to imitate as in his Active Part of his conformity to Christ so in his Passive Obedience suffering as he suffered But it is not my purpose to insist upon the Doctrinall part That which I aim at is the working of this Duty upon the heart by way of Application That I shall direct only two wayes Applic. By way of Reprehension And Exhortation 1. By way of Reprehension Vse 1 Reprehension of 3 sorts under
hath a share in it But I will not charge your memories any further presuming that what hath been already said may be sufficient Only let me desire you to lay up these particulars and keep them in safe custody that as occasion is you may have them at hand to make use of In the drinking of loathsome and distastefull potions sick persons will have a Rosate or Manus Christi some sweet thing or other to put after them In like manner when ever God shall please to present to any of us any of these bitter Cups to drink presently make we use of some of these or the like Consolations for the sweetning of our mouths and strengthning of our hearts that so we may be kept as from loathing of them so from fainting at them And thus have I dispatched what I propounded by way of Caveat directing you how you may and ought to shun and avoid those three Rocks upon which Christians in their sufferings are in danger of making shipwrack viz. Despizing of Gods Chastisements Murmuring at them Fainting under them What then remaines The positive part of the exhortation but that we submit hereunto suffering the Will of God and that in such a manner as was propounded Patiently Obediently Willingly There is the Positive part of the Exhortation which I shall dispatch with what brevity conveniently may be Thus did our heavenly Patern the Lord Jesus he submitted to the will of his Father in drinking of this bitter Cup and this he did Patiently Obediently Willingly Christians to suffer as Christ suffered And herein follow we his steps so suffering as he suffered 1. Patiently So did he suffer He was brought as a Lamb to the slaughter c Isai 53.7 Patiently The sheep being driven by the Butcher goeth as quietly to the shambles or slaughter house as to the field or fold where it was wont to feed or lodge And thus did this Lamb of God the Lord Jesus here go to his passion quietly and patiently suffering whatever the Officers or Souldiers or High Priests or any other of the people did unto him And thus do we suffer what Afflictions and Tryals here we shall meet with Patiently A thing which in Scripture we are frequently put in mind of Be ye patient Brethren saith Saint James Jam. 5.7 Which in the next verse he repeats and inculcates Beye also patient v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Longanimi estote Be long patient or suffer with long patience as the Margin explaines the word Be patient in Tribulation saith Paul Rom. 12.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinentes induring it So the same word is elswhere rendered Blessed is the man that indureth temptation Jam. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signyfying to abide or stand under some weight or burden as the Portes doth under his load And thus doe we bear those burdens which God our heavenly Father shall please to lay upon us stand and abide under them neither shrinking nor sinking neither shrinking from them nor sinking under them both which are comprehended under that word 1. Not shrinking from their sufferings Not shrinking from them not withdrawing our shoulders This is one thing which the Levites in their Confession make acknowledgment of against the Jews Neh. 9.29 They withdrew the shoulder A metaphor taken from the Ox or Horse which withdraweth the neck or shoulder from the Yoke or Collar Thus did they withdrawe from the Lawe of their God shrinking from their duty not yeilding obedience to him in doing what he commanded What they did in respect of their Active take heed that we do not the like as to our Passive Obedience What Yokes God shall please to put upon us what Burdens he shall lay upon us withdraw not our necks our shouldiers from them do not go about to put them from us by the use of any indirect or unwarrantable means But submit with Patience being contented to bear so much and so long as God shall think fit to lay on Thus see that Patience have her perfect work as Saint James exhortes Jam. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding out to the end Not shrinking 2. Not sinking under them And not shrinking from them sink not under them Not giving way to despondencies and faintings but in our patience possess we our souls as our Saviour adviseth his Disciples Luke 21.19 Labouring to take out that Lesson which the Apostle saith he had learned In whatsoever state we are therewith to be contented Phil. 4.11 So exercising our Patience in bearing of whatever afflictions God shall please to lay upon us To excite and provoke whereunto let me first set before you some paternes Paternes of patience Paternes of patience which invite us to the imitation of them Of these we shall find some 1. Among bruit Creatures Among the bruit Creatures As in the Lamb and the Sheepe of which I spake even now which are Emblems of Patience How patiently how quietly do these poor innocent creatures submit not only to the shearers but to the knife parting not only with their fleece but with their bloud when ever their owner cals for it And shall not we do the like to our God Upon this account among other it is that our blessed Saviour cals his Disciples by the name of Sheep rather then of any other Creature The Sheep as it is an innocent and harmless so a patient Creature not harming others but suffering harms from them And herein are Christians to be like unto them 2. Look a little higher to meere Civill men such as have nothing but Nature in them Meere Civill men noe light but that of Reason to guide themselves by yet among them how many are to be found exemplarie in this kind eminent for their Patience and that under great sufferings Such were Seneca and Socrates and divers other among the Heathen whome Histories commend unto us upon this account And such in all places we may meet with some who whatever befals yet possess their souls with patience not being inordinately affected with what ever changes Now what reason teacheth them shall not Religion teach us as I said before 3. From them rise a step higher to Gods Saints Gods Saints Among whom we find some propounded to us for Paternes in this kind Take my Brethren the Prophets saith St James who have spoken in the name of the Lord for an Ensample of suffering affliction and of patience Jam. 5.10 In particular ye have heard of the patience of Job saith the next verse And such Examples we have heard of and daily see many the Martyrs of Christ and other Saints of God who with admirable patience have drunke these bitter Cups which have been given to them Look we on them 4. But above all in the fourth place look we upon the Captain of our salvation Christ himself the Lord Jesus So
crosses which he met with And the like more or less must every one make account to meet with upon earth even a succession of troubles like waves of the Sea where depth calleth unto deep one Crosse following upon the neck of another So as the more daies the more sorrows All which serve to wean the heart from this world as the infant is from the brest by laying bitter things upon it 2. Divine But I shall not any longer insist upon these or any other Arguments of the like nature The Resolution of a Christian must be built upon better grounds then these If God shall please to open the eyes of a naturall man to see death as it is it is not any or all of these or whatever other Arguments Reason can suggest that will bear up the soul against the terrors of it They must be Cordials of a higher extraction that will strengthen the heart in this last conflict divine Considerations such as the word holdeth forth Of these take a few among many 1. In the First place Look upon God who hath appointed and determined Let our eye be upon God our Father whose Cup this is So was our Saviours here The Cup which my Father hath given me shall I not drink it And so must theirs who would drink this Cup as he did submit unto the stroke of death patiently and willingly they must see God in the ordering and disposing of it looking upon it as his appointment Which it is he having 1. Appointed that men shall die It is appointed to men once to die Heb. 9.27 Appointed viz. That men shall dye by God who as he is the Lord of life so he is the appointer of death Having passed a generall law for it Dust thou art and to dust thou shalt return Gen. 3. Which Law also he executeth upon particular persons bringing them to death I know that thou wilt bring me to death and to the house appointed for all living Job 30 23. So it is however secondary Causes concur in bringing men to their Graves yet God himself hath the principall stroke in it Death being his Messenger sent by him He hath appointed that men shall dye Which taking notice of look we upon it as our duty to submit hereunto when he calleth us to it 2. As he hath appointed that men shall dye so when they shall dye The time when Is there not an appointed time to man upon earth viz. how long he shall-live Job 7.1 His dayes are determined the number of his Moneths are with thee thou hast appointed his bounds that he cannot passe Job 14.5 So certain are Gods decrees concerning the time of mans life that he cannot go beyond the term limited the Year the Moneth the Day the Hour set down Father the hour is come saith our Saviour speaking of the time appointed for his suffering of death Joh. 17.1 3. As the time so the place As the time when so the place where The place where that is also determined by God Goe up into Mount Nebo and die there saith the Lord to Moses Deut. 32.50 Our Saviour must goe up to Jerusalem and there suffer many things and be killed so he tells his Disciples Matth. 16.21 4. And appointing the time and place he also appointeth the manner The manner how how men shall dye what kinde of death whether naturall or violent So it was determined concerning our Saviour that he should die upon the Crosse be crucified which he acquaints his Disciples with Math. 20.19 And so concerning Peter to whom our Saviour foretells by what death he should glorifie God Joh. 21.19 And so is it determined concerning every of the sons of men as when and where so how they shall dye None of these are left to Chance and Fortune Time place manner all appointed by God Which being seriously considered and believed it will be of great use to bring the heart to a quiet and willing submission to the will of God in suffering what he hath so appointed Thus look at God In the Second place look we upon Jesus Christ Look upon Jesus the Captain of our Salvation as the Apostle calleth him Heb. 2.10 Where behold we him 1. Drinking of this Cup before us Suffering death And shall not we then pledge him Shall the Captain goe before and shall not the Souldiers follow after Malus miles qui Imperatorem gemens sequitur He is but an ill Souldier that weeps when he is to march after his Generall Shall our Joshua go before us over this Jordan and shall not we go after him It was a good Resolution in that man that Scribe had he held to it who said to our Saviour Master I will follow thee whithersoever thou goest Mat. 8.19 Such should be the Resolution of every Christian to follow Christ when he cals him to go after him though it be to Mount Calvary or Golgotha the place of a skull as both those words signifie and the latter of them is expounded Joh. 19 17. and Mat. 27.33 the Caemeterie or Church-yard as we call it 2. And whilest we behold him suffering of death behold we also the issues of this his suffering Conquering it as St James saith of Job Ye have heard of the patience of Job and have seen the end of the Lord Jam. 5.11 What Issue God was pleased to give him which was very joyfull and comfortable So here looking upon Christ submitting to his Father in suffering of death behold we the end of the Lord the issue of this his suffering which was victorious and glorious Victorious Even as David cut off the head of the Philistine with his own sword so did this our David by dying he conquered death which he manifested in his Resurrection Where he brake the bands of death rising again by his own power and so became the first born from the dead as the Apostle calleth him Col. 1.18 Now the first born openeth the womb for those that come after him And so hath Christ opened the grave for all true believers so as it shall be no more able to hold them then it was him Thus was the issue of this his conflict with this his last enemy victorious And as victorious so Glorious we see Jesus who was made a little lower then the Angels for or through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suffering of death crowned with glory and honour He. 2.9 In this way he entred into his glory Luk. 24.26 Through this dark entry he went into his heavenly palace And so shall they who do herein follow his steps being obedient as he was Obedient to the death 3. Look we upon death it self But here look upon it in Look upon death it self Not in the glass of the Lawe but gospell and through a right glass Not that of the Law but of the Gospell The glasse of the Lawe presents the face of it as ghastly and terrible holding it forth as a
of life and the gain that would come thereby I am not unwilling with it But the bitternesse of it which I fear deters me from imbracing it And was not thy Saviours such A. was not his Cup a bitter Cup Christs death a bitter death his death a painfull yea a shamefull and accursed death And this he knew that it would be And yet behold him not unwilling to drink it to submit to it But as for thee thou knowest not what thy death may be Happily it may be easie and gentle However The paines of death misapprehended not so bitter as thou apprehendest it Few there be but indure more and greater paines in their life then they shall do at their death Neither is it properly death it self which is so painfull but the forerunners of it But suppose it bitter yet shall this deter thee from the drinking of this Cup which is so profitable unto thee I Obj 7 but I know not what conflicts I may there meet with Fear of soul Conflicts in death I must expect that Satan will be then busie And was it not so with thy Saviour The prince of this world commeth Answ The Case of our Saviour saith he foretelling his death Joh. 14.30 What conflicts had he as in the Garden here so upon the Crosse And did not the powers of Hell then surround and assault him Now is your hour and the power of darknesse saith he to the Jewes Luke 22.53 Repl I Repl. but he had strength to grapple with this Enemy and to overcome him He had strength which others want but my strength is weaknesse A. Be it so A. yet is not his power made perfect in weaknesse as the Apostle telleth thee 2 Cor. He is able â—o strengthen others 12.9 He that was able to bear up himself in these conflicts is he not able to do the like for thee Thou being his one of his members his Spirit is thine in thee and with thee and will be ready to succour and strengthen thee in this combate Remember what Paul said of himself When all forsook me the Lord stood by me and strengthened me 2 Tim. 4.17 He that prayed for Peter hath done the like for thee that thy faith shall not fail I Obj. 8 But I want Assurance assurance of Gods love and favour to me Want of assurance of Gods Love and favour how then can I willingly submit to death Not being assured how it standeth with me in reference to my future state and condition Of all arguments I confess this is the strongest A. But stil was it not so also with thy blessed Saviour The case of our Saviour in the Garden and upon the Cross Did not he in his Passion as also before it lye under a spiritual desertion God his Father for a time hiding his face from him and seeming to have forsaken him Yet in obedience to him he submits to what his will was And the like do thou However it standeth with thee as to Assurance yet acting thy faith trusting in the mercies of God through the merits of this thy Saviour shew thy self obedient to the will of thy heavenly father even obedient to the death But in the mean time labour for Assurance Directions by way of practise Let that be the first of those directions by way of Practise which having met with those Anticonsiderations opposing the former Motives I shall now come to propound unto you In the first place Dir. 1 I say that we may not fear death Labour for Assurance but be willing to submit thereunto when God shall give this Cup to us labour for Assurance 1. Assurance First that God is our Father This it was which sweetned this bitter Cup to our blessed Saviour here That God is our Father by Regeneration and Adoption that it was given him by his Father The Cup which my Father hath given me And this it was which made him so willing to set upon this journey to walk through the valley of the shadow of death because he was to go to his Father as he tels his Apostles Joh. 14.12 and elswhere O let every of us labour to make sure to our selves this blessed Relation that God is our Father And that as before was said not only by Creation which he is to all his Creatures but by Regeneration and Adoption that he hath begotten us again unto a lively Hope which St. Peter saith all true believers are 1 Pet. 1.3 and that he hath Adopted us into the dignity of his Children Both which we may rest assured of when we find our selves made partakers of that divine nature of which St. Peter speakes 2 Pet. 1.4 transformed into the Image of God made like unto him in those divine qualities of Holinesse and Righteousnesse wherein as the Apostle telleth us his Image doth chiefly consist Eph. 4.24 And made partakers of that Spirit of Adoption whereof the same Apostle speaketh Rom. 8.15 Whereby we cry Abba Father Owning God for our Father and that not in word only but in deed and in truth As by making our addresses unto him upon all occasions flying to him as Children to their Father so by yielding unto him all such respects as are due to a Father loving him as a Father fearing him as a Father honouring him as a Father trusting in him and depending upon him as a Father and in all things obeying him as a Father Being thus affected towards him now may we lay claim to this Relation being assured that God is our Father Which whilest we are what is it that should make us afraid of death Which is but our Fathers Messenger sent by him to bring us into his presence So our blessed Saviour looked upon it who speaking of his death cals it as you heard a going to his Father And may we but once come so to look upon it that death is our Fathers Messenger Not a Serjeant to arrest us at the suit of an offended God and to bring us before him as a severe Judg to be sentenced by him and to receive according to our demerits Such is death to all wicked and ungodly men and so no wonder if the apprehension of it be terrible unto them as the Officer is to the guilty Malefactor But a messenger our Fathers messenger such as Joab was to Absalom 2 Sam. 14. to bring us to our Fathers house into his presence to see him and to be with him to all eternity this would make it not unwelcome to us Every of us then labour to make this sure to our selves that we have such an interest in God that he is our Father 2. To which end labour to make sure our interest in Christ That Christ is our Saviour that he is our Saviour never resting till we have got him in our armes This when Simeon had done in a literall sense then he cryeth out Now Lord lettest thou thy servant depart in