see all in him see all things after another manner then here it doth When that which is perfect is come then that which is imperfect shall be done away 1 Cor. 13.10 And as perfect knowledge so perfect Love Love Seeing God as he is it cannot be but the soul must be inflamed with Love to him And so perfect Holinesse This Christians are here called upon to endeavour after Holinesse Having therefore these promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holynesse in the fear of God so the Apostle exhorts 2 Cor. 7.1 But this while we are here we shall never attain unto But comming to see God now shall we be like him holy as he is holy being perfectly restored to that Image of God wherein man at the first was created consisting in Knowledge Holinesse and Righteousnesse Such is the perfection of Grace which the soul attaines by this beatificall vision 2. And as Grace so of Glory Like as silver or gold being set against the Sun Of glory by the beames thereof cast upon it it becommeth radiant and shining So shall it be with the soul by beholding the glory of God it shall it self be made glorious Such a glory had Moses put upon his face when he beheld the glory of the Lord having so near a communion with him upon Mount Sina the skin of his face did shine saith the story so as Aaron and the rest of the Children of Israel were not able to behold him Exod. 34.29.30 Such shall be the glory of the glorified soul having communion with God in Heaven and there beholding his glory it shall be made glorious This office doth death perform unto the believer it letteth in his soul into the presence of God whereby it becommeth perfect with perfection of Grace and Glory 2. The believer by death brought into the presence of Jesus Christ to have a full communion with him To this add It brings him also into the presence of Jesus Christ from whom while he is here he is absent While we are at home in the Body we are absent from the Lord. 2 Cor. 5.6 But now death brings the soul into his presence to have a sweet communion with him A consideration which made the Apostle not only averse to death but desirous of it I desire to depart and to be with Christ Phil. 1.23 This it was that made him so confident and resolute as he was not to regard life or fear death as he there telleth his Corinthians 2 Cor. 5 6.8 Therefore we are alwaies confident knowing that whilest we are at home in the Body we are absent from the Lord. We are confident I say and willing rather to be absent from the Body and to be present with the Lord Which elswhere he concludes to be far better for him then to live here Phil 1.23 To see Christ to be with him to injoy him to have a full communion with him what happinesse shall this be to the soul And this doth death bring the believer to 3. As also to Communion and Fellowship with blessed Saints and Angels Also to Communion with Saints and Angels With them the believer hath Vnion whilest here upon earth Ye are come unto mount Sion saith the Apostle to his believing Hebâ—ews and unto the City of the living God the Heavenly Jerusalem and to an innumerable company of Angels to the generall Assembly and Church of the first born which are written in Heaven and to God the Judge of all and to the spirits of just men made perfect Heb. 12.22 23. Being true believers they were now made members of the Mystical body the Church whereof the one part is upon earth the other in heaven they had union with Saints and Angels being united to them by faith and Love which all Believers are But now by death they come to have a full Communion with them to see them to injoy them to have converse and society with them joyning with that heavenly Quire in singing Halelujahs to him that sitteth upon the throne and to the Lamb for Ever and Ever Here is now the good which death bringeth the believer to and putteth him in possession of The thought whereof being seriously set on upon the soul it cannot but work it to a willing receiving and imbracing of such a messenger as bringeth tidings of so great good unto it Anticonsiderations or Objections answered I but it may be said though it be thus with the Soul yet in the mean time what becomes of the poor Body Obj. 1 Though the soul gain by death yet the body looseth Though the soul he a gainer by death yet the Body is a looser by it Though that return to God that gave it yet this goeth to the grave where it is subject to Corruption Which maketh our Saviours case and ours far different As for him he knew that though his Body being severed from his Soul for a time should lye under the power of death yet it should not see corruption So David had foretold it Psal 16.10 Where personating of Christ as Peter expounds it Act. 2.31 He foretelleth what manner of death his should be Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And this our Saviour himself well knew who foretold his Disciples how though he were killed yet he should rise again the third day Mat. 16.21 And upon this account he might be more willing to dye But it is otherwise with other of the sons of men That which Paul saith of David that he saw Corruption Act. 13.36 is noe less true of others Be their Bodies never so richly embalmed yet will not that preserve them from putrefaction So much the Psalmist willeth the great men of the world to take notice of Psal 49.6 7. They that trust in their wealth and boast themselves in the multitude of their riches None of them saith he can by any meanes redeeme his brother and so not themselves that he should still live for ever and not see corruption Such is the common fate None but must expect to have their bodies lye rotting in the grave in that land of forgetfulnesse as the Psalmist calleth it Psal 88.12 Where as they forget all that was done upon earth so they are forgotten by those they leave behind them Being laid up in the earth there the worm feedeth sweetly on them and they shall be no more remembred as Job faith of the cruell Oppressours Job 24.20 Now this is a thing which flesh and bloud cannot but look upon with great reluctancy the thought whereof may well make it loath to lay down the body upon such tearms To return an answer to this and some other Anticonsiderations or Objections of like nature which men are ready to take up and make use of in this way as discouragements hindring them that they cannot so willingly drink this Cup submit to the stroake of death as
31.9 and is to all within the pale of the visible Church but by Adoption that he hath by a speciall grace adopted us into the dignity of his children Which we may be assured of when once we have received that Spirit of Adoption which the Apostle speaketh of Rom. 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit of God regenerating of us and working effectually in us working in us a childe-like disposition filiall affections towards this our heavenly Father a filial fear a filial love a filial affiance causing us to fear him as a Father to love him as a Father to trust in him and depend upon him as a Father Finding such a disposition such affections in our hearts now may we be assured that God is our Father And being our Father let us now call him so Vse 3 Call God our Father This is that which the Lord saith of his servant David Psal 89.26 He shall cry unto me thou art my Father And it is that which he requireth from his people the Jewes Jer. 3.4 Wilt thou not from this time cry unto me My Father viz. from the time that he had admonished them of their duty and corrected them for their sins And so again vers 19. of the same Chapter I said thou shalt call me My Father that is so own and acknowledge me And this let all the Lords people do This is the language which the Spirit of Adoption teacheth all Gods children to call God their Father Ye have received the Spirit of Adoption whereby we cry Abba Father saith Paul to his Romans Rom. 8.15 And the like to his Galathians Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father And this do we call God our Father and that not only with our tongues but our hearts so looking upon him so owning and acknowledging of him Which do we at all times in all estates and conditions God to be looked upon by his Children as a Father in Adversity as well as Prosperity in whatever God doth to us or we to him still look upon him under the notion of a Father 1. As first in receiving of mercies and blessings from him In receiving of mercies take them as from the hand of a Father as pledges and tokens of his love therein acknowledging his Fatherly affection 2. So also in confessing of sins and begging pardon for them In confessing of sins come unto God as unto a Father So doth the Prodigall Son in the Parable Luk. 15.18 I will arise saith he and go to my Father and will say unto him Father I have sinned against heaven and before thee 3. So again in deploring of wants spirituall or temporall In deploring of Wants and making suit for a supply of them come unto God as a Father So our Saviour teacheth us to do in that Pattern and Form of Prayer which he hath left us When ye pray say Our Father which art in heaven Luk. 11.6 directing Christians to make all their addresses unto God under that notion as a Father When thou pray st pray to thy Father Math. 6.6 4. And so again in Deprecations of evils feared when God seemeth to be coming against us In deprecating of evils feared yet call him Father So did David his Father-in-law King Saul when he was coming out against him hunting his soul to take it as he speaks yet even then he calls out to him My Father 1 Sam. 24.11 And the like do we to our heavenly Father Though he come against us as an enemy yet still call him Father So doth our blessed Saviour when he saw this bitter Cup coming towards him apprehended his Passion at hand He fell on his face saith the Text and prayed saying O my Father if it be possible let this Cup passe from me Matth. 26.39 5. And the like also in Evils felt When the hand of God lyeth heavy upon us In present sufferings pressing us sore yet still call him Father So doth the Church in those Texts forecited when God hid himself from her dealt most severely with her yet still she challengeth her Relation calling him her Father Doubtlesse thou art our Father Isa 63.16 But now O Lord thou art our Father Cap. 64.7 And so doth our blessed Saviour in the Paroxisme of his Passion hanging upon the Crosse still he retains his former language calling God his Father Father forgive them Luk. 23.34 And when the pangs of death were upon him he breatheth out his soul with those words Father into thy hand I commend my Spirit vers 46. of that Chap. And the like do we stirring up our hearts to a holy imitation of this our heavenly Pattern In all our afflictions and sufferings of what knide soever they be yet still call God Father so look we upon him so apprehend and acknowledge him A good sign of a gracious spirit so to doe To call God Father when he frowns a sign of a gracious spirit I scarce know a better then to call God Father when he frowns upon us is angry with us hath a rod in his hand when he is correcting us An easie matter it is so to do whilest he is smiling upon us whilest we receive or expect blessings and favours from him Blesse me my Father saith Esau to Isaac Gen. 27.34 But when he hath as I said a rod in his hand and we feel the smart of it when his hand lyeth heavy upon us when he writeth bitter things against us when he is turned to be our enemy fighting against us by his Judgements then to call him Father so to look upon him so to apprehend and acknowledge him surely this is no other but a fruit of that Spirit the Spirit of Adoption And this let all Gods children stir up their hearts to doe To look upon God as a Father of great use in Afflictions thus to look upon God in all their afflictions A thing which will be of great use to us for the quieting and comforting and supporting our spirits under whatever sufferings So long as a man looketh upon God as an Enemy to him or as a severe Judge coming against him he can have no comfort being conscious to himself of his own demerits but when once he cometh to look upon him as a Father this sweetneth the bitterest Cup making a man drink it the more willingly whilest it giveth him a comfortable hope and assurance of a wise and mercifull moderation of his Affliction a gracious support under it and a seasonable issue out of it all which it doth Q. How this may be attained But how shall we attain to this thus to look upon God in our suffering condition A. Learn to live by faith For this learn to live by Faith So lives the Righteous person as the Prophet Habakuk tells us Hab. 2.4 The just shall live by his Faith Live by it in all estates and
conditions This is the Anchor which he rideth by in whatever storms and tempests When sense and feeling fail he lives by Faith And thus let us learn to live So lived our blessed Saviour in his Passion upon the Crosse when sense and feeling failed him so as he did not finde those sweet influences and gracious communications from God his Father as formerly he had done as to his present apprehension he had even forsaken him of which he complains yet even then he lives by Faith setting that awork still calling God his God My God my God why hast thou forsaken me Matth. 27.46 Thus did he by this eye of Faith see one contrary in and through another Mercy in the midst of Judgement a tender Father in the habit of an angry Judge And thus learn we of him to live This is the proper life of a Christian to live here not by sense but by Faith The life which I now live in the Flesh I live by the Faith of the Son of God saith Paul of himself Gal. 2.20 Whilest he lived in the Flesh in the body he lived by Faith Faith in Christ resting and relying upon Gods grace through him And thus let us live and that in all estates Whatever our condition be however the Lord be pleased to deal with us Suppose as Hezekiah complains Isa 38.13 he breaketh all our bones as a Lyon or that with Job we feel the Arrowes of the Almighty sticking in us the Poyson whereof drinketh up our spirits and the terrors of God set themselves in array against us as he speaks Job 6.4 or that with Paul we are troubled on every side having fightings without and terrors within as it was with him 2 Cor. 7.5 being exercised both with Temporall and Spirituall conflicts in the outward and inward man both which God 's dearest children are subject to in this life yet even in this condition set faith awork to look through all these clouds that so we may behold our Fathers face see the light of the countenance of a reconciled God and Father in Christ making discovery of his yet continued love and favour to us Q. But how shall Faith make this discovery A. Why by looking through the Glasse of the Promise which represents God as he is not as he seemeth to be And this let us have recourse unto hearkening what the Promise will say to us In our saddest extremities when sense and feeling represent God unto us as an Enemy now hear what the Promise saith That will give us assurance of what we have heard that being once our Father he will be ever our Father So as though he may be angry with us yet he will not utterly reject those whom he hath taken into Covenant with himself If they break my Statutes c. I will visit their transgressions with the Rod and their iniquities with stripes neverthelesse my loving kindenesse will I not utterly take from him so runs that Promise forecited Now the word of Promise is a sure word a word of truth which God will not fail in the performance of I will not suffer my faithfulnesse to fail my Covenant will I not break so it there followeth And therefore whatever sense and feeling say hear what the Promise saith casting our Anchor upon that ground living by Faith in it It is the want of this that maketh Christians so dejected under their afflictions and troubles as often they are Living by Sense a cause of great dejections They live by sense and feeling apprehending God to be as they feel him Whereas if Faith were acted and set a work as it might be what a constant clear Sunshine day might the life of a Christian be Were a man aloft above the Clouds he should see the Sun shining clearly in the darkest gloomiest day of Winter and were the soul mounted as it might be by Faith upon the wings of the Promises what a constant apprehension of Gods love and favour might it injoy beholding God as a reconciled Father even then when there is nothing but wrath and anger in his face Which let all his Children endeavour to doe To close up this point Vse 3 in the last place Is God thus a Father when he strikes Christians to receive correct on from God as from a Father then receive we correction from him as from the hand of a Father So our blessed Saviour here taketh this Cup as from the hand of his Father And so take we all those Cups which he shall reach forth unto us all those Afflictions and Crosses wherewith he shall please to exercise us take them as from the hand of a Father Q. And how is that A. Why With a quiet and humble submission with a reverent and humble submission and subjection neither slighting of them nor fainting under them My Son despise not the chastening of the Lord neither be weary of his correction saith the Wise man to his Son Prov. 3.11 But quietly and contentedly submit to his Dispensations Humbling our selves under his hand as St. Peter exhorts 1 Pet. 5.6 So do children if ingenuous well-natured and nurtured receive correction from the hands of their naturall Parents and in like manner receive we chastisements from the hand of our heavenly Father That is the Exhortation which the Apostle presseth and that upon this very ground Heb. 12.9 Moreover saith he we have had Fathers of our bodies which corrected us and we gave them reverence should we not much rather be in subjection to the Father of Spirits For within the next Verse he subjoyneth a Reason For they verily for a few dayes chastened us after their pleasure but he doth it for our profit that we might be partakers of his holynesse vers 11. Naturall Parents sometimes prove unnaturall to their children correcting them in passion it may be out of some mistake or out of a corrupt judgement so doing more hurt then good by their Corrections But so doth not our heavenly Father who being a wise and mercifull God never correcteth his children but where need is and then he doth it in such a manner as may be for their spiritual advantage so as they may be the better for it And therefore whatever the Rod be kisse it whatever the Cup be take it as from the hand of a Father drinking it not only patiently but willingly submitting our wills to his will So doth our heavenly Pattern our blessed Lord and Saviour However he could have wished that this Cup might have passed from him yet he submits his will to the will of his heavenly Father Neverthelesse not as I will but as thou wilt Mat. 26.39 And this he doth willingly The Cup which my Father hath given me shall I not drink it But of this I shall have occasion to speak more hereafter Thus I have done with the Agent who it was that presented this Cup to our Saviour My Father Come we now in the next place to the Action it self
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
Lord Jesus who had so neer a Relation to God his Father and of himself had deserved nothing but well at his hands did he yet suffer what he did And are you you wicked and ungodly wretches they that shall go altogether unpunished No you shall not go unpunished you shall surely drink of this Cup the wrath of God sooner or later shall be poured out upon you However for a time he may spare you which he sometimes doth with much long-suffering he indureth the Vessels of wrath fitted for destruction as the Apostle there hath it Rom. 9.22 not presently executing his judgements upon ungodly sinners according to their deserts yet he will not ever so doe My spirit shall not alwayes strive mith man Gen. 6.3 No this Cup here given to Christ sheweth what all those who are out of Christ even all unbelieving and impenitent sinners who stand chargeable with their own sins must expect and make account of The Cup of the Lords wrath shall be reached forth unto them and they shall drink it yea so drink it as the Prophet Jeremy saith the Churches enemies should drink of that Cup which he brought unto them Jer. 25.27 They shall drink and be drunken and fall and rise no more This by way of Terror 3. By way of Consolation Vse 3 Did God the Father thus give this Cup to his Son his naturall sonne Consolation to Gods Children here is comfort for all his Adopted children who by this means are freed and delivered from those sufferings which otherwise they had deserved and must have undergone The justice of God being in this way satisfied they are discharged This Cup being given to Christ as standing in their room and stead they are hereby freed from the drinking of it viz. The Cup of satisfactory punishment True indeed as for the Cup of Affliction Fatherly chastisements and tryals this they must make account to taste of That which our Saviour said to the Sons of Zebedee Matth. 20.23 may be applyed to all the Sons and Daughters of God They shall indeed drink of Christs Cup and some of them drink deep of it being thus made conformable to him in his sufferings so filling up that which is behinde of the Afflictions of Christ in their flesh as the Apostle speaks of his own sufferings Col. 1.24 but as for satisfactory punishments issuing from the wrath of God and inflicted by the hand of Revenging Justice that was the portion of Christs Cup which being given to him and drunk by him there remaineth no more suffering of this kinde for them There is now no condemnation to them that are in Christ Jesus Rom. 8.1 Who shall nâ—w lay any thing to the charge of Gods Chosen vers 33. who is he that condemneth It is Christ that dyed vers 34. This will not God himself do Nay with reverence may we speak it this in Justice he cannot doe Justice requireth satisfaction but once Now shall not the Judge of all the earth doe right Gen. 18.25 Satisfaction being and that by a mutual agreement betwixt the Father and the Son once made in the Person of Christ as a Surety for his Elect for all that shall believe on him God will no more require it from them This God the Father exacted from his Son and he Answered it So that Text before mentioned is most properly read Isa 53.7 It was exacted and he answered So the Originall hath it word for word a Text which as our late Annotator observes upon it being so rendred and rightly understood maketh much for the vindicating of the Doctrine of Christs satisfaction So it was satisfaction was required and exacted by God the Father for the sins of his Elect a full satisfaction and in this he was answered by his Son Christ and that to the full So then this debt being thus discharged it standeth no longer upon the account of those that are Christs for whom he undertook which he did for all those that should believe on him A ground of everlasting Consolation to all those who can evidence to themselves their Interest in this blessed Mediator their Interest in Jesus Christ being in him they satisfied in him This Cup as hath been shewn was given unto Christ not for himself not upon his own account not that either he had deserved to suffer or that 〈◊〉 designed to merit any thing for himself by suffering but it was upon the account of Gods Elect whose Iniquities were laid upon him as the sins of the people were upon the head of the Scape-goat Lev. 16.21 And being layed on him they were taken away by him as their sins were carryed by the Scape-goat into the Wildernesse taken away as to the Guilt of them So as justice being in this way satisfied all true Believers may now come and come with boldnesse to the throne of Grace looking upon God as a reconciled Father in Christ Thus is this bitter Cup which was given to Christ to drink a sweet Cup a Cup of Consolation to all those that are his Being given to him it shall not be given to them In the Fourth and last place Vse 4 Instruction by way of Instruction Did God thus give this Cup to his Son then let every of us take heed of giving any way unto sin through hopes of mercy Take heed of giving allowance unto sin He that did not spare sin in his naturall Son when it was only imputed to him will not spare it in his Adopted children if it shall be willingly committed by them However as hath been said this Cup was Christs peculiar portion and so belongeth not unto those that are Christs yet God hath other Cups even for them and those bitter Cups too Moses and Elie and David and many other of the Dear Saints of God have found the truth hereof in their own experience Let not any presume of better then what they found Shall we dare to give allowance to any known sin how sweet soever it may seeme to be for the present it will be bitternesse in the latter end As Abner told Joab when he was pursuing his brethren in such a revengefull way as he did Knowest thou not saith he that it will be buterâ—esse in the latter end 2 Sam. 2.26 So let it be said to all those who shall dare to pursue any sinfull way or course how pleasing soever for the present it may be to corrupted nature yet let them know it will be bitternesse in the latter end So were the sins of others unto Christ And so will the sins of all impenitent sinners be to themselves Give not allowance to any sinne Nor yet spare it Not sparing it This would not God doe in his own Son This let not us doe spare not sin wherever we meet with it Not in others In others Though the person be never so neer never so deer to us yet let not that plead a toleration for his sin Accursed is that affection which
so blindeth a mans eyes that either he should not see sin in another or seeing it should connive at it God spared it not in his Son being imputed to him Let not Parents spare it in their Children nor Masters in their Servants nor yet Husbands in their Wives so as not to reprove and restrain it what they can We know what old Elies indulgence to his Sons cost him I will judge his house for ever saith the Lord for the iniquity which he knoweth because his Sons made themselves vile and he restrained them not he frowned not upon them saith the Originall 1 Sam. 2.13 And whilest we doe not spare sin in others Much lesse in our selves but taking vengeance upon it much lesse doe it in our selves But here take we vengeance upon it dealing by our sinfull lusts as the Jewes did by our Saviour crucifying them This Paul maketh to be a Property of those that are Christs Gal. 5.24 They that are Christs have crucifyed the flesh with the affâ—ctions and lusts And this dowe Looking up unto the Crosse of Christ and there taking notice how dear our sins cost him let us crucifie them mortifie them not living in them Which if we doe the same Apostle will tell us what we must look for If ye live after the flesh ye shall die but if through the Spirit ye do mortifie the deeds of the body ye shall live Rom. 8.13 Thus take revenge upon our sins And taking revenge upon them And upon our selves for iâ— take we also a holy kinde of revenge upon our selves for them and that by the renewing of the exercise of Repentance and Mortification giving a bitter Cap to our selves afflicting our selves with godly sorrow for them Which will prove no lesse wholesome to our souls then Cups of Wormwood or other bitter Potions oft-times are to our Bodies Thus practising upon our selves we may escape the hands of God which otherwise we must make account to feel of If we would judge our selves we should not be judged 1 Cor. 11.31 The only way to prevent Gods judgements Temporall and Eternall is to forejudge our selves by examining arraigning and condemning our selves at his Bar and so humbling our selves before him Thus giving unto our selves this Cup we may hereby prevent Gods giving unto us some other bitter Cups which otherwise we must expect to drink of And thus have I done also with this Third Particular the subject of this Passion to whom this Cup was given and so with the former part of the Text the presenting of this Cup by God the Father to his Son Christ Come we now to the latter which is The Sons submission in drinking of this Cup. Part. 2. The Sons submission The Cup which my Father hath given me shall I not drink it Shall I not drink it What meant by Drinking this Cup. In the words there is no difficulty The metaphor having been explained before in shewing you what is here meant by the Cup viz. the bitter death and Passion of Jesus Christ which was then at hand So then to drink this Cup is no more but to suffer that death A metaphoricall expression of frequent use among the Heathen with whom Eodem peculo hibere to drink of the same Cup was a Proverbial speech signifying a partaking of and communicating in the same calamities So in phrase of Scripture we meet with it often both in the Old Testament and New As in that Text which I have formerly had recourse to Jer. 25. where the Prophet is sent by God with the Wine-cup of his fury to cause the Nations to drink it vers 15 16 17. 26 27 28. in every of which we meet with the same words used in the same sense that is to partake in the Judgements and Punishments which God would bring upon them So we finde it plainly expounded in the 49 Chap. of the same Prophesie a Text also before made use of where the Prophet speaking to the Edomites vers 12. Behold saith he they whose judgement was not to drink of the Cup have assuredly drunken and art thou he that shalt goe altogether unpurished thou shalt not goe unpunished but thou shalt surely drink of it the one explaining the other To drink of the Cup is to seel the Judgements of God So again in the New Testament Are ye able to drink of the Cup that I am to drink of saith our Saviour to the Sons of Zebedee Matth. 20.22 that is to suffer what I am to suffer Thus they who worshipped the Beast or received his mark the followers of Antichrist are threatned Rev. 14.10 The same shall drink of the wine of the wrath of God which is poured out without mixture into the Cup of his indignation Which the next words explain And he shall be tormented with fire and brimstone Thus to drink is to suffer So look we upon it in the Text. The Cup which my Father hath given me shall I not drink it that is suffer what he hath appointed and layed out for me Shall I not drink it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Interrogation containing a Reprehension Resolution The Interrogation is emphaticall carrying with it a double force of a Representation and a Resolution a Check and a Choice A Reprehension or Check to Peter and that a Tart one a Resolution or Choice as to Christ himself and that a strong and firm one You shall finde them both in the handling of them which I shall do severally beginning with the former The Reprehension or Check to Peter which is here plainly intimated A Reprehension to â—eter Vimâ— tu prchibâ—re quo in â—as impleam quid Patri placet Grot. Annot. in loc The Cup which my Father hath given me shall I not drink it As if he had said What wilt thou goe about to crosse the determinate Counsell of God and to hinder me from yielding obedience to his will and so frustrate that great design which I have now in hand Whatever it is that mine enemies shall inflict or my self shall suffer it is no other then what my Father hath appointed who hath sent me into the world for this very end that I should suffer and dye and so by this means purchase the Redemption of his Elect people Non vis tu homo Creatura servus quod vult Deus Creator emnium Deminus Ferus Annot. in loc And what wilt thou who art but a Man a Creature a Servant dare to interpose goe about to resist the will of thy Creator and Lord And wilt thou stop me in the course of my obedience and so hinder that great and good work which I am now about What hath my Father mingled this Cup for me and is now reaching it unto me and wilt thou take it out of his hand and from my mouth hinder me from the drinking it The Cup which my Father hath given me shall I not drink it Here then take we
Taking notice of this errour in comparing our selves with others do it in a clean contrary way In spirituals look at those who are above us better then our selves that will breed in us a holy emulation In temporals looke at those who are beneath us in worse condition then our selves of which fort still we shall find some or other this will breed in us a holy contentation Thus stay we our hearts against all those repining murmuring thoughts which might arise in them at the drinking of this Cup. Which is the second Caveat that I propounded Take heed of Murmuring And so in the third place of Fainting Caveat 3 Take heed of fainting A needfull Caveat it being a thing which the best of Gods Saints as I have shewn you are subject to in the drinking of this Cup to faint This we finde Eliphaz charging upon his friend Job cap. 4. v. 5. Now it is come upon thee and thou faintest And there was a truth in the Charge The evil which he greatly feared was come upon him as himself telleth us in the Chapter foregoing v. 25. great trouble and affliction was befallen him and he was not able to bear it Notwithstanding he had been a Comforter of others in their afflictions as the Verses here foregoing have it Cap. 4. v. 3 4. Behold thou hast instructed many and thou hast strengthned the weak hands Thy words have upholden him that was falling and thou hast strengthned the feeble knees yet now that it came to his own turn now that the Cup was put to his mouth he fainted at the drinking of it Now it is come unto thee and thou faintest it toucheth thee and thou art troubled And truly so fareth it sometimes with the best of Saints though strong men in Christ such as have been able to comfort others in their afflictions yet when they come to act the same part themselves God leaving them to the experience of their own weaknesse they droop they cannot bear up head and heart as they should do they are inordinately affected even fainting under their burdens But this Gods people are not to give way to but strive against My Son saith Solomon in the Text forecited Prov. 3.11 despise not thou the chastisement of the Lord neither be weary of his Correction Nor faint when thou art rebuked of him so the Apostle citeth that Text Heb. 12.5 Despising sleighting of chastisements and fainting under them are two Extremes like Scylla and Charibdis a Rock and a Gulf the one opposite to the other Now where Satan cannot dash men against the one he will endeavour to drive them into the other Where he cannot bring them to sleight Gods chastisements he will endeavour to make them sink under them Let Christians beware equally of both Not despising Corrections Chastisements let them not be weary of them faint under them Which two words we finde the Apostle putting together vers 3. of that Chapter Heb. 12. Consider him that indured such contradictions of sinners against himself lest ye be wearied and faint in your mindes Thus do men being wearyed in their bodies they faint in their spirits Let it not be so with Christians under their Afflictions Though they be heavy and long yet let not them be so weary of them as to faint under them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though they be broken in the outward man in their Bodies in their Estates c. yet let the Inward man be kept whole Ne frangantur animo let them not be broken in their mindes so as to faint under their burdens This is the Apostles advise concerning well-doing Gal. 6.9 Let us not be weary of well-doing for we shall reap if we faint not And make we use of it as to well-suffering Be not weary under Gods Corrections so as to faint when we are rebuked of him To faint under any Tryals To faint under tryals a thing unbeseeming a Christian yea to be inordinately affected with them it is a thing unbeseeming a Christian being dishonourable and unsuteable to his Profession What is it A losse in Estate that thus affecteth him Why he professeth to have laid up his best treasure in heaven where he hath a better and an induring substance as the Apostle calleth heavenly glory Heb. 10.34 Is it the losse of some near or dear Relation Friend Childe Parent Husband Wife a thing which often sitteth as near the heart as any other tryall whatever Why his Profession is to believe the Doctrine of the Resurrection And therefore how is it that he or she should sorrow as others which have no hope as the Apostle saith of Christians immoderate mourning for the dead 1 Thess 4.13 And so is it in other cases Whatever the affliction be yet to have the heart not only drencht which it may be but drowned in sorrow so as thereby to be rendered and made unfit for the duties both of generall and particular calling as often it is it is a thing unsuteable to a Christians profession and no small disparagement to Gods Religion Much it is that Nature being well tutoured is able to do in this way Histories tell us of Heathens such as knew not God never heard of the name of Christ what an excellent temper some of them had brought their Affections and Passions unto so as not to be inordinately transported distempered by any accidents that could betide them And we see it in daily experience how meer civil men such as know not what the work of Grace means have nothing but Reason to steer their course by yet what an evennesse of spirit what moderation and temper do they oft times shew in beaâ—ing the burdens the afflictions which befall them And shall Nature be able to bear up the spirit in such cases and shall not Grace much more do it Shall Reason moderate Affections and Passions and shall not Religion do it Great cause have Christians many times to check and shame themselves upon this account Alas with what shaking hands what trembling hearts do they often take those Cups which their heavenly Father holdeth forth to them Their hearts even faint at the thought and apprehension of them before they come at them So was it not with our heavenly Pattern here Here was a bitter Cup coming towards him which he had tasted of already and was now to drink it off And see with what a steady hand what a strong and confident resolution doth he receive it The Cup which my Father hath given me shall I not drink it Herein let it be the endeavour of all those who professe themselves to be his Disciples to imitate him to receive and drink their Cups without fainting Q. Q. I you may say this is a thing indeed which Christians are to endeavour How the soul may be kept from fainting under Afflictions but how shall they attain unto it Sometimes many times it so falleth out that their burden far exceedeth their strength So it fared with the
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
peace Luk. 2.29 And the like do we in a spirituall sense receive we the Lord Jesus being held forth unto us in the promise of the Gospell and take hold upon him clasping and imbracing him in the armes of our faith receiving him as our Saviour and Lord. As our Saviour believing on him for the pardon and remission of all our sins As our Lord yielding up our selves to be guided and governed by him by his word and Spirit Which whilest we do now shall we have no just cause to fear this Enemy which is by this Captain of our Salvation conquered and disarmed so as now it cannot hurt any of those that are his O then let every of us make sure our interest in him Upon which depends all our hope and comfort both in life and death Christ being once ours now we may hear the Apostle telling us that all things are ours 1 Cor. 3.21 All things among which he reckons Life and Death with things present and things to come All ours so is Life even temporall life so as it shall be continued to us whilest it is expedient And so is Death which when it comes shall not be hurtful but advantagious and beneficial To me to live is Christ and to dye is gain Phil. 1.21 So are things present the concernments of this present life as Crosses so Comforts both serving for our good And things to come Eternal glory and happinesse Which whilest a Christian is assured of why should not he be as willing to dye as live 3. Only in the third place look out also for the seal of the Spirit Look out for the seal of the Spirit Thus are Assurances made among men by setting seals to writings to bonds and bils and other conveyances And such Assurance labour we for to get the promises sealed unto us and that by this seal the seal of the Spirit which the Apostle calleth the earnest of our inheritance Eph. 1.13 14. An earnest confirms the bargain and assures the payment of the whole summe And so doth the earnest of the Spirit as he elswhere calleth it 2 Cor. 1.22 the work of Regeneration and Sanctification begun in the soul this is as Gods seal which confirmeth his promises to his people and giveth them assurance of their heavenly inheritance Which being assured off what should make them unwilling to depart hence when God calleth for them Having now another house to receive them when they are turned out of this and that infinitely better as the Apostle telleth them 2 Cor. 5.1 We know that if our earthly house of this Tabernacle were dissolved we have a building not made with hands eternal in the heavens Now what man would be unwilling to leave a poor ruinous Cottage which he holdeth only at the pleasure of the Land-lord being subject to be turned out of it every day when as he may have posession of a Royal palace whereof also he shal have the fee-simple estate And such is that heavenly house that celestial glory and happinesse which Christ having purchased for those that are his is gone before to take posession of and to prepare for them I go to prepare a place for you Joh. 14.2 it infinitely excelleth all earthly glory far more then the most princely palace doth the meanest cottage O labour we but to make sure this our Inheritance in that other world this will make us not unwilling to leave this Here is a first Direction Seek after Assurance that we have an interest in God and Jesus Christ and so a right to eternal life And being thus assured of Life Dir. 2 now Prepare for death Prepare for death by dying daily So did the blessed Apostle who tels his Corinthians that he dyed daily 1 Cor. 15.31 I protest by your rejoycing which I have in Christ Jesus our Lord I dye daily Apprehending death continually hanging over his head he was daily preparing for it And the like do we that we may be willing to dye once when God calleth us to it dye daily Q. But how shall we do this A. Take the answer in three or four particulars 1. Dye daily to sin This the Apostle telleth us Christ once did for us To sin In that he dyed he dyed unto sin once Rom. 6.10 This he did not for himself for he knew no sin but for us for the expiating of our sins the taking away the guilt of them And what he did once doe we daily daily dye to sin for the taking away the power of it in our selves A work which will not be done at once as that of our Saviour was True the Apostle speaking of believers saith they are dead to sin Rom. 6.2.11 in as much as they are not now under the power of it as sometimes they were But this is but an imperfect work not done at once Though sin hath received its mortal wound in them yet it is stil alive Though they be dead to it yet it liveth in them And therefore they must make this their daily their continual work to be dying to it mortifying the body of sin that it may dye before them The life of sin is the life of death So long as a man liveth in any one sin he will never be willing to dye And therefore set we upon the mortification of all our sinful Lusts Specially our beloved Lusts those which have been most near and dear to us most strong and prevalent in us Never resting until we find our hearts brought to an utter abhorrence and detestation of them and of all other sinful waies and courses so as we can say with the Psalmist that we hate every false way Psa 119.104 Thus Sin being dead death will not be so terrible As we get ground of the one we shal get strength against the other Secondly Dye daily to the world To the world So did the Apostle who telleth us of himself that he was crucified to the world and the world to him Gal. 6.14 He had as little affection to the world as the world had to him he was dead to that and that to him And it is the counsel which he giveth to others 1 Cor. 7.31 that they should so use this world as not abusing it Not doting upon any thing here below whether riches oâ— pleasures or honours Not setting the heart upon them If riches increase set not your hearts upon them Psal 62.10 And so for the rest Not being inordinately affected with any contentments which this world can afford but looking overly upon them so using them as if they used them not So run those foregoing directions of the Apostle there 1 Cor. 7.29 30. This I say brethren the time is short It remaineth that both they that have wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not And this let every of us strive to