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
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
denominated from his Divine nature God shed his blood that is that Person who was ruely God as well as Man shed his blood not as God but as Man Deus sed non qua Deus God but not as God Deus sed non Deitas God in the Concrete not the Godhead in the Abstract The Lord of glory was crucifyed the Author of life was killed that Person who was so in respect of his divine nature was crucified killed in his humane nature That which is proper to one nature is attributed to the person So is it with man in whom soul and body are united that which is proper to one of these is attributed to the Person As when the Body is sick wounded buryed we say the man is so So in the sufferings of Christ it was his Manhood which suffered not the Godhead yet it is attributed to the person Which is as I say sometimes denominated from the one nature sometimes from the other It was the humane nature of Christ or the Person of Christ in and according to his humane nature which properly suffered And this he did in his whole man Christ suffering in his whole man In his Body both in his Body and Soul 1. In his Body This it was which was bound scourged spit upon Crowned with thorns which first bare the Crosse and then was born of it which was pierced by the Nayls and the Spear which shed its blood Thus did he bear our sins in his own body on the Tree as St. Peter hath it 1 Pet. 2.4 And we are said to be sanctified that is freed from the guilt of sin and consecrated to the service of God through the offering of the body of Jesus Christ Heb. 10.10 2. But not his Body only but his Soul also In his Soul That also did bear a part in this suffering which it did not only by way of sympathy with the Body but immediately in and by it self So it did in that Agony of his in the Garden where he made that sad complaint to his Disciples My soul is exceeding sorrowfull even unto death Matth. 26.38 And afterwards upon the Crosse where being under a sad Eclipse the light of his Fathers countenance being hid from him by that black Cloud the sins of the World in that conflict he cryeth out My God my God why hast thou forsaken me Matth. 27.46 Thus did he then suffer in soul His soul being made an offering for sin as well as his Body as the Prophet Isai hath it Isa 53.10 Thus did he suffer in his humane nature in his whole man both Body and soul Q. But it may be said what then did not the Godhead also act a part in this Tragedy Was that only a Spectator a Looker on whilest the Manhood suffered A. The Godhead acting in the suffering of the Manhood Not so the Godhead at this time was not idle though it did not bear yet it acted a part in this Passion Though it did not suffer with the humane nature yet it concurred with it in sufsuffering Which it did in divers particulars Take we notice of Four or Five of them 1. Voluit It willed that suffering Christ as God willed that his suffering as Man Willing that it should suffer So much he intimates unto his Disciples Joh. 10.17 18. where he tells them I lay down my life that I may take it again No man taketh it from me but I lay it down of my self He layed down his life how why by the same power by which he took it up again by the power of his divine nature according to which he is properly called the Prince or Author of life Act. 3.15 By this power it was that he raised up his body from the death and by this power it was that he gave it up to death It was not the power of his humane nature that could doe this to lay down his life and take it up again at pleasure This was an act of his divine nature as well as his humane 2. Quievit As the Godhead willed that the Manhood should suffer Resting that it 〈…〉 suffer so it rested that it might suffer The divine nature was not withdrawn and severed from the humane in the time of its passion the union betwixt them being indissoluble but it rested not putting forth its power in any way of resistance which if it had done it was not all the Powers of Hell all the Men and Devils in the World that could have brought him to the Crosse The Godhead rested slept as it were even as Sampson did whilest his locks were cut off which it did for those three dayes during which time Christ seemed to be wholly left in the hands under the power of those his bloudy enemies for them to execute their rage and malice upon him Thus the Godhead though as I said not separated from the Manhood which it never was even then when Soul and Body were separated the one from the other the Godhead was severed from neither yet it rested Even as when a man is asleep his soul is not departed from his body yet it seemeth to have left it inasmuch as it doth not exercise those operations which before it did not looking out by the Eye not speaking by the Tongue not working by the Hand c. So was it here The Godhead being still with the Manhood dwelling in it and that as the soul doth in the body Bodily In ipso inâ—â—hitat plenitudo divinitatis corporaliter quià in Templo habitaverat umbâ—aliteâ— Grot. Annâ—t ex August in loc that is Pauls word Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non umbraliter as Augustine explains it not in the shadow as it dwelt in the Temple but Corporaliter Bodily that is Personally substantially yet it rested for a time not shewing it self not exercising its wonted operations The Godhead rested that the humane nature might suffer 3. Sustentavit Though the Godhead thus rested that it might suffer Supporting it in suffering yet it secretly supported and bare it up in suffering inabling it to drink this Cup to suffer that which otherwise of it self it could never have been able to have done viz. the wrath of God due unto the sins of the World An insupportable burden Such is the least drop of it Who knoweth the power of thine anger Psal 90.11 What is then such a full Viall of it as was poured out upon Christ in his sufferings This could his humane nature of it self never have borne But it was secretly supported by the divine nature As it is in Man where as the Wise man hath it Prov. 18.14 his spirit sustaineth his infirmities the soul being of a cheerfull temper beareth him up under his bodily ailments So here that Eternall spirit which dwelt in the humane nature of Christ sustained and bore it up under those otherwise unsufferable sufferings 4. And not only bare it up under those sufferings And making
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
Death free the Believer This gust shall blow away all those dark and gloomy Clouds which here intercepted the light of Gods countenance so as from thenceforth he shall never know what doubtings or fears mean but shall enjoy a constant Sunshine of Gods grace and favour to all Eternity Thus you see what evils Death freeth the Believer from Generally Universally from the sense and fear of all Evils both Temporall and Spirituall And thus freeing them from Evils Consid 2 it bringeth great Good to them The great good which Death brings the Believer to letting him into Paradise or them to it Letting them into Paradise This day shalt thou be with me in Paradise saith our dying Saviour to that penitent Thief Luk. 23.43 meaning the Celestial Paradise Heaven whereof the earthly Paradise was a Type and shadow so called from those transcendent pleasures delights and contentments which are there to be found Paul being caught up into this Paradise he heard as he tells his Corinthians unspeakable words such as himself could not utter 2 Cor. 12.4 And so shall the soul ascending thither see and enjoy unspeakable things such as the tongue of man cannot expresse Eye hath not seen ear hath not heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 What things are layed up in heaven for them And these shall Death let the regenerate soul into the possession of letting it into life Mors Janua Vitae Temporall death is the dore which letteth into everlasting life Of this Tree shall he eat who hath overcome this his last Enemy To him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God Rev. 2.7 to partake of eternall life of those everlasting Joyes to which Death is the Entry Enter thou into the joy of thy Lord saith the Master having reckoned with his good and faithfull servant Matth. 25.23 Thus doth Christ reckon with all his servants at the day of death then giving to them according to their works This is the Evening wherein those who have laboured in his vineyard shall every one receive their Penny Matth. 20.9 The reward of all the service which here they have done unto him a superabundant recompense infinitely exceeding whatever they have deserved Even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternall weight of glory as the Apostle calleth it 2 Cor. 4.17 Then shall the Crown be set upon the heads of all Gods Saints I have finished my course saith St Paul henceforth is layed up for me the Crown of righteousnesse 2 Tim. 4.8 All true believers they are Kings while here upon earth made so by Christ who hath obtained that honour and dignity for them He hath made us Kings unto God and his Father Rev. 1.6 Spiritual Kings But they are as yet but Kings Elect heirs apparent to the Crown having a right to it but Crowned they cannot be til death Now what Prince would be unwilling to hear of his Coronation daies And such is the day of death to the true believer his Coronation day At which time being divested of his rags he shall have a Robe put upon him A white Robe He that overcommeth shall be cloathed in white rayment Rev. 3.4 Thus was Christ himself cloathed in his transfiguration on the Mount His rayment was white as the light Matth. 17.2 And so shall his Saints be cloathed after their departure hence having white rayment a garment of glory put upon them Then shall they be cloathed upon with that their house which is from Heaven when once they have laid down this earthly Tabernacle The consideration whereof made the blessed Apostle to groan so earnestly as he said he did 2 Cor. 5.1 2. desiring his dissolution upon that account Then shall they enter into their Glory So did our blessed Saviour by suffering of death he entred into his Glory Luk. 24.26 And so shall all they who follow his steps imitate his obedience death shall be to them Porta Gloriae The gate of glory letting in the soul to the beholding and injoying of that glory and happinesse which now cannot enter into it Letting it into the presence of God where it shall see him Blessed are the pure in heart for they shall see God Matth. 5.8 And see him as he is as Saint John tels us 1 Joh. 3.2 Have a full sight of him see him after another manner then here it doth Now we see through a glasse darkly saith the Apostle but then face to face 1 Cor. 13.12 Now we see God only in the glass of his word and works which do but darkly represent him But after death believers shall have a clear and full view of him The beholding of God a beatifical vision Then shall their Faith be turned into Vision Which shall be to them as the Schools call it a truely Beatificall vision making the beholders happy Happy in as much as hereby they shall be transformed into the Image of God made like him we shall be like him for we shall see him as he is saith St John there 1 Joh. 3.2 This Believers in part are here upon earth Whilest they behold as in a glass the glory of the Lord they are changed into the same Image from glory to glory As the Apostle hath it 2 Cor. 3.18 Beholding God in the glass of his word thereby they come by degrees to be transformed into his Image to be made like him in holinesse But when they shall come to see him face to face then shall they be made perfectly like unto him Death brings the Soul to perfection so far as their finite natures are capable of partaking of his infinite perfections Then shal they be perfect as their heavenly Father is perfect Perfect with a perfection both of Grace and Glory 1. Of Grace Which is here imperfect Such is Knowledge and Love Of Grace and all other graces in the most sanctyfied soul But upon the dissolution of the Body the soul comming into the presence of God it shal attain a full perfection A perfection of Knowledge Now I know in part saith the Apostle but then I shall know even as I am known 1 Cor. 13.12 Of knowledg Many things there are which the most knowing men upon earth are ignorant of Many mysteries in Nature which by all their search they cannot find out the reason of Much more Celestiall Mysteries concerning God and Jesus Christ As the Trinity of Persons in the unity of Essence The Hypostaticall union of the two Natures The Godhead and Manhood in the person of Christ Mysteries too sublime for any of this side heaven to pry into so as to comprehend or yet apprehend them otherwise then by faith But these with whatever else may any waies conduce to the happinesse of the soul to know it shal have a clear knowledg of after death Seeing God as he is it shall
might be accomplished the Lord stirred up the spirit of Cyrus to proclaim liberty to that people to return to their own Countrey as we finde it 2 Chron. 36.21 22. So exact is God in measuring out the continuance of the sufferings of his people for a year nay for a dâ—y When the four hundred and thirty years were expâ—râ—d the self same day departed all the hoasts of the Lord â—ut of the Land of Egypt so that Text hath it Exod. 12.41 Thus doth God number the dayes of his peoples affliction Ye shall have tribulation ten dayes saith Christ to the Church of Smyrna Rev. 2.10 that is for a set time Even as it was with our Saviours resting in the Grave his lying under the power of death it was for a set time for so many dayes beyond which he could not be detained in that prison Thus hath God determined and set down the dayes of his peoples lying under an affliction with the day of their deliverance After two dayes he will revive us and the third day he will raise us up saith the Church Hos 6.2 In which Text the Prophet is by some conceived to have an eye to the Buriall and Resurrection of Christ shewing how God would raise up hi hua Grch and people out of the grave of affliction at the set and appointed time Even as he raised up Christ out of the Grave There he lay two dayes but the third day he was raised up So did God deal with the Head and so will he deal with his mysticall Body and all the members thereof his Church and people However for a time for two dayes as it were he may suffer them to lye buryed under an affliction yet when the third day cometh the time by himself appointed then will he raise them up nothing shall hinder their deliverance When the third day was come nothing could hinder the Resurrection of Christ Not the Stone rolled upon the Spulcher not the seal set upon it not the Watch set to guard it Maugre all these he rose again the third day according to the Scriptures 1 Cor. 15.4 And so shall it be with his Members the Saints and servants of God Let the Stone be never so great the pressure never so weighty that lyeth upon any of them let men and Devils conspire and use all wayes and means they can to keep them still in the grave under an affliction yet in despite of all the third day they shall rise again when the time by God prescribed and determined is come deliverance shall not be deferred Thus doth God exactly measure out all the sufferings of his people both for the quantity and continuance of them Q. But by what measure doth he thus measure them A. Christisements measured out by a measure of mercy to Gods people To this I have in part returned answer already This he doth by a measure not of justice but of mercy Such is that measure which the Prophet Isai there speaketh of in the Text forecited Isa 27.8 In measure when it shooteth forth thou wilt debate with it In measure by measure a measure of mercy moderatè as Tremellius renders it with moderation So doth God deal with his people in afflicting them not as with his and their Enemies Hath be smitten him as he smote those that smote him saith the verse foregoing God in debating with his Enemies in punishing them he proceeds in a way of justice not so in correcting his people with them he deals in a way of mercy Whereas he poureth out his wrath upon the one Poure thy fury upon the Heathen that know thee not Jer. 10.25 he measureth out his anger unto the other and that by a measure of mercy dealing with them in a way of discretion and mercifull moderation So he tells his people the Jewes that he would deal with them Jer. 30.11 repeated cap. 46.11 I will correct thee in measure and will not leave thee altogether unpunished God being provoked by his people he spareth not to punish them but it is in measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In judicio Lammishpat saith the Originall by judgement so the former Translation there properly renders it and the like doth our new translation elsewhere as Jer. 10.24 where the Prophet speaking in the person of the people makes it his Request Correct me O Lord but with judgement whereas the word is the same Bemishphat Thus doth God deal with his people though he doth correct them and that sometimes sharply yet still it is in measure with judgement proportioning their sufferings not to their sins Proportioned to their strength but to their strength Even as the Physician as I told you in praescribing Pills and Potions he hath a respect as well to the strength and ability of his Patient as to the nature and quality of the disease So dealeth God in afflicting his people he doth not proportion his judgements to their sins their deserts He hath not dealt with us after our sins nor rewarded us according to our iniquities Psal 103.10 But to their abilities and strength So the Psalmist there goeth on vers 13 14. of that Psalme Like as a Father pitieth his children so the Lord pitieth them that fear him For he knoweth our frame he remembreth that we are but dust Thus doth he deal with his people not as a Judge who proceeding according to the strict rule of justice regardeth not the person of the Offender but the nature and quality of the offence to which he proportioneth the penalty but as a Father with his children whom if they offend he correcteth but with a wise moderation and temper having a regard to their age and strength proportioning his strokes to their weaknesse So dealeth God with his children If they offend they shall feel the smart of his rod. If they break my Statutes and keep not my Commandements then will I visit their transgression with the rod and their iniquity with stripes Psal 89.31 32. But herein he dealeth with them in a wise and mercifull way having a regard to their strength So much Paul assureth his Corinthians of 1 Cor. 10.13 God is faithfull saith he who will not suffer you to be tempted above what you are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will not himself afflict neither will he suffer Satan or his Instruments to oppresse his people beyond their strength Obj. Gods people how said to be pressed out of measure above strength Obj. No it may be said Doth God alwayes thus measure out afflictions to his people proportioning them to their strength what then means that information of the Apostle St. Paul himself 2 Cor. 1.8 where acquainting his Corinthians with some great afflictions which had happened unto him he tells them expressely that he was pressed out of measure beyond strength For brethren saith he we would not have you ignorant of our trouble or Affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came to us in Asia that
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
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