The Drinking of the Bitter Cup, Text (1 of 6)

The Drinking of the Bitter Cup · Text (1 of 6)

p. 1THE DRINKING OF THE BITTER CUP: OR, The Hardeſt Leſſon in Chriſts School, Learned and Taught by Himſelf, Paſsive Obedience.

JOH. XVIII. 11.

The Cup which my Father hath given me, ſhall I not drink it?

SOwre Hearbs are ſometimes more wholeſome then ſweeter morſels. Of all Meditations which the Soul of a Chriſtian hath to feed upon, I know none more uſefull in this Vale of Tears, then thoſe which concern his Paſſive Obedience, his Drinking of the bitter Cup, his p. 2ſuffering of Affliction. A handfull of theſe herbs, The occaſion of undertaking this Subject; the loſs of two hopefull Sons, the one ſucceeding the other in his Apprentiſhip and Sepulcher.a few of theſe Meditations (ſuch as my own ſoul hath (as heretofore, ſo) of late been dieted with) my purpoſe is through Gods aſſiſtance to preſent unto you, and ſet before you; being aſſured, that as they may be ſeaſonable to ſome, ſo they will not be unuſefull to any. For this purpoſe I have here taken up theſe words, which fell from the mouth of our bleſſed Saviour a little before his Paſſion.

Upon what Occaſion, Occaſion of the words.the Verſes foregoing will readily inform you. Judas, with the High-prieſts Officers, coming to apprehend his Master, Peter more forward then the reſt, ſteppeth forth, drawes upon them, attempts a reſcue, and making an Aſſault, cuts off Malchus's Ear. Whereupon, his Master, interpoſing himſelf, taketh the peace of him, commanding his Sword into the Sheath, [Put up thy Sword into the Sheath:] For which he ſubjoyns this Reaſon; [The Cup which my Father hath given me, ſhall I not drink it?]

In which paſſage we meet with two Generals, Diviſion. Two Generall parts, the Fathers Diſpenſation, the Sons Submiſſion.preſenting themſelves to our conſideration; The Fathers Diſpenſation, and The Sons ſubmiſſion. The Fathers Diſpenſation, in giving this Cup to his Son, [The Cup which my Father hath given me.] The Sons ſubmiſſion in receiving and drinking of it. [The Cup which my Father hath given me, ſhall I not drink it?]

Begin we with the former of theſe, 1The Fathers Diſpenſation in giving this Cup to his Son, Firſt Generall pa…t, wherein three particulars.[The cup which my Father hath given me.] In which words, for the more diſtinct handling of them, we may take notice of three particulars. What p. 3is here ſaid to be given, By whom, To whom. What, [The Cup.] By whom, [The Cup which my Father hath given.] To whom, [The Cup which my Father hath given me.] Upon theſe look we ſeverally, each of which will afford us ſomewhat worthy the taking notice of. Begin with the firſt.

What is here ſaid to be given, [The Cup,] Partic. 1 The thing given, The Cup. foreign, quod potum contineat. S…gnif… cat id …idc b… bitur, ſive Cyathus, ſive Calix, ſive Ʋ …ceus ſit. Leigh Cri. Sac.foreign, (from whence both the Latine Poculum, and our Engliſh, Pot, are conceived to have their Originall,) it properly ſignifieth Potorium, (a word anſwering it both in ſound and ſenſe) a Drinking Veſſell, Id unde bibitur. Any kinde of Veſſell that men uſe to drink out of, of what material, ſize, or faſhion ſoever. This is the proper ſignification of the word.

Improperly it is both frequently and variouſly uſed in Scripture, where we meet with divers ſorts of Cups. Among the reſt, A Myſtical & Metaphorical Cup.two of ſpecial note. Calix myſticus & metaphoricus. A Myſtical Cup, and a Metaphorical Cup.

1. A Myſtical, a Symbolical Cup. A Veſſel, 1which having ſome naturall liquor in it, Myſtical Cups.importeth ſome ſpiritual Myſtery. Such was that Cup which the Pſalmiſt ſpeaketh of, Pſal. 116.13. I will take the Cup of ſalvation, and call upon the name of the Lord.] Cos Jeſhugnoth, calieem ſalutum, The cup of Healths, ſalvations. A Cup of Wine, or ſome ſuch other Liquor, which the Jews at ſome ſolemn meetings were wont to take and drink, in token of their thankfullneſſe to God, the Author of their temporal, and ſpiritual ſalvation. And ſuch was that Paſch…l Cup, which was in uſe in the Paſſeover, of which we read (for ſo are we to underſtand that Text) Luk. 22.17. where it is ſaid, He took the p. 4Cup, viz. The Paſchal Cup. And ſuch was that other Cup, which we there meet with, verſ. 20. Likewiſe after Supper he took the Cup; viz. the Euchariſtical Cup, that Sacramental Cup, which at his laſt Supper he bleſſed, and gave unto his Apoſtles to drink in remembrance of him, leaving it unto his Church as a Memorial of his Death and Paſſion untill his ſecond coming. Of which St. Paul ſpeaking, calleth it, The Cup of Bleſſing, 1 Cor. 10.16. foreign, that is, the Bleſſed, Conſecrated Cup, ſet apart by the Word and Prayer from a common to a ſacred uſe. Theſe are Myſtical Cups, repreſenting ſome ſpiritual myſtery. To leave theſe,

2. 2There are (in the ſecond place) Metaphorical Cups, Metophoricall Cups.ſo called by way of Alluſion and Reſemblance. Of theſe we meet with two kindes in Scripture.

A ſweet Cup, and a Bitter Cup.

1. 1A ſweet Cup, a Cup of Proſperity, an happy and proſperous ſtate and condition in the world, A ſweet Cup.when men abound with temporall comforts and contentments. Of this Cup ſpeaks David, Pſal. 23.5. My Cup runneth over. God had given him a large portion, as of ſpirituall, ſo of temporall mercies, ſo as he had not only for neceſſity and conveniency, but even for ſuperfluity. But this is not the Cup which here we meet with in the Text. Surely had ſuch a Cup been preſented unto Chriſt, Peter, who was ſo ready to bid him favour himſelf, and conſult his own ſecurity, (which he doth Math. 16.22.) and had ſo many thoughts about a Temporall Kingdome, that his Maſter and his Followers ſhould enjoy upon earth, would not have been ſo forward in putting it from him.

p. 52. Beſides this, there is alſo a Bitter Cup. 2A Cup of Wormwood and Gall, A Bitter Cup.a Cup of Affliction and Suffering. This in phraſe of Scripture we oft times finde ſet forth under the name of a Cup, and that both in the Old Teſtament, and New. Of this ſpeaketh the Pſalmiſt, Pſal. 75.8. In the hand of the Lord there is a Cup; that is, a Cup of wrath and vengeance. Such was the Cup which the Prophet Jeremiah received at the hand of the Lord to carry it to all the Nations, Jer. 25.15. viz. a Cup of fury, (as it is there expreſſed.) And ſuch a Cup it is which the Spirit threatneth, that all thoſe who have received the mark of the Beaſt ſhall drink of, Rev. 14.10. foreign, a Cup of wrath, The Cup of Gods indignation. And ſuch a Cup it is that our Saviour ſpeaketh of once and again; As Matth. 20. verſ. 22. where he puts this Queſtion to the ſons of Zebedee, Are ye able to drink of the Cup that I ſhall drink of? So again, Cap. 26. verſ. 39. If it be poſſible, let this Cup paſſe from me. And ſo here again in the Text, The Cup which my Father hath given me,] meaning a Cup of ſuffering, that Bitter Cup of his Paſſion, the bittereſt that ever was drunk upon earth. Of this Cup our Saviour had already taſted in that bitter Agony of his in the Garden, Hoc loce nihil eſt unde certe coll…gas ſudori huic ſanguinem ſuiſſe p…rmiſtum: Nom non dictum eſt foreign; Vide Theophilac: & Euthym. ad loc. Sudor vix ſolet foreign, Grot. ibid.where conflicting with the apprehenſion of what he was ere long to undergoe, it put him into a ſtrange bodily diſtemper, an unheard of ſweat, inſomuch as he ſweat, either p. 6drops of blood (as it is generally received,) or rather, as it were drops of blood, ſo the Originall hath it, Luk. 22.44. foreign, that is, a thick ſweat, as it were clottered and congealed blood; And made him to break forth into that thrice-repeated Deprecation; Father, if it be thy will, let this Cup paſſe from me. And this Cup he was now to drink, to drink it off, to wring out even the dregs thereof, which he did in that painfull, ſhameful, accurſed death upon the Croſs. And this bitter Paſſion it is which our Saviour here calleth a Cup: foreign, The Cup.]

Q. And why ſo called?

A. Chriſts Paſſion why called a Cup.The expreſſion (as I told you) is Metaphorical, and borrowed. Reaſons and grounds of the Metaphor held forth by Expoſitors are divers. Dicendo autem poculum, inſinuat mortem dulcem & deſid…rabilem in ſalutem h…minu…. Theophyl. ad loc.To let paſſe that of Theophylact, who conceives our Saviour here to call his Paſſion a Cup, to intimate how acceptable and welcome the work of Mans Redemption was unto him, and in order unto that, his Paſſion, even as gratefull, as deſireable as a cup of drink is to a thirſty man. In which ſenſe ſome underſtand that word of his upon the Croſs, Joh. 19.28. I thirſt, viz. after the Redemption and Salvation of loſt Mankinde. As alſo that other of a later Expoſitor, Id…ò calicem nominat, ut eſtendat …am g…aviſſimas affūctiones in hoc mundo nihil eſſe (ut uà dicam) …iſi unum hauſlum, ſtatim …im ceſſahunt. Ferus in loc.who conceives in and by this word to be inſinuated the momentanineſſe, the ſhort continuance of all afflictions and ſufferings upon earth: which be they never ſo bitter and grievous, yet they are but as it were one draught, a cup, ſoon ſwallowed down, ſoon put over, according to that of the Apoſtle, 2 Cor. 4.17. Our light Affliction which is but for a moment, &c. To let paſſe theſe with ſome other, which I look upon as more witty then weighty.

p. 7With more probability the Metaphor may be conceived to be borrowed from one of theſe three Heads, A threefold ground of the Metaphor.all taken notice of by Aretius writing upon this Text.

1. 1Some fetch it from a cuſtome among ſome of the Heathen, From a deadly Cup given to Malefactors. Formula petita â ritu Gentium, quo noxios poticnibus miſſis in corcerem to… libant è medio. Atet. Com. in loc.who were wont ſometimes to put malefactors to death by giving them a deadly cup, a Cup of Poyſon to drink. So Hiſtorians tell us of Socrates, that famous Moraliſt, that being condemned to dye, a poyſonous potion, a Cup of the juice of Hemlock was ſent him to drink, which having done, he ended his dayes. To this cuſtom ſome conceive that forenamed paſſage to allude, Jer. 25.16. where the Prophet is ſent to the Nations with a cup, to cauſe them to drink it. Vid. New Annot Engl. in Mat. 20. verſ. 22.Matt 20:22And ſo they look upon the word here in the text. And it muſt be acknowledged, the alluſion is very proper and fit. Chriſt having taken upon him the ſins of the World, he was now by Imputation a grand Malefactor, a great ſinner, the greateſt that ever was, having the ſins of the World charged upon his account. Hereupon God the Father, as a juſt and impartial Judge, for the ſatisfying of his Juſtice, giveth him this deadly cup, this poyſonous potion of an accurſed death to drink, to undergoe. But I ſhall not inſiſt upon this, though a truth, and an uſefull one.

Applic. Uſefull, as to other ends, Sin continued in, will be biterneſſe in the la…ter end.ſo to deter all preſumptuous ſinners from daring to go on in any known evill; which if they ſhall dare to do, let them know that it will be bitterneſs in the latter end. As Abner once ſaid to Joab concerning his over-eagre purſuit of his Brethren, 2 Sam. 2.26. Knoweſt thou not that it will be bitterneſſe in the latter p. 8end? So may I ſay to all wicked and ungodly men, who are ſo eager in the proſecution and purſuit of their ſinfull wayes and courſes; Know ye not that it will be bitterneſſe in the latter end? So the Saviour of the World, the eternall Son of God, found thoſe ſins which he as a Surety had taken upon himſelf: And ſurely ſo ſhall you finde thoſe ſins which now you give over your ſelves unto; they will be a bitter Cup, a Cup of Poyſon in the end. Ʋpon the Wicked God ſhall rain ſnares, fire and Brimſtone, and an horrible Tempest; this ſhall be the portion of their Cup. Pſal. 11.6. But I ſhall not dwell here.

In the ſecond place, From the Phyſicians potion.others conceive the Metaphor taken from the Phyſician, who ſometimes preſcribes unto his Patient a churliſh Potion, Vel, a medicis, qui aegris propinant potiones, ac interdum ſatis amaras ac acerbas. Ità Deus Pater hanc potionem Filio ſuo propi…at, ut pro ſalute omnium fidelium mortem ſubeat. Aret. in loc.diſtaſtefull to the Palate, and loathſome to the ſtomach, in it ſelf (it may be) deleterious, little better then poyſon, were it not corrected, and ſo made medicinable. Which Cup being prepared, he preſents, requiring his Patient to drink it off, for the ſaving of his life, the preſerving or recovering of his health. And of this Alluſion we may ſay, (as of the former) that it ſuiteth well with our preſent purpoſe, and that whether we make a particular, or generall Application of it.

1. 1Apply it to the particular caſe in the Text. The Death and Paſſion of Jeſus Chriſt it was ſuch a Cup, Chriſts paſſion a medicinable Cup.a Medicinable Cup, a bitter Potion, which God the Father, as a wiſe Phyſician, preſcribed, prepared, and preſented unto his Son, that he ſhould drink it for the ſalvation of his Elect people. Thus the Head taketh in that Potion which is medicinable to the whole Body. And thus Jeſus p. 9Christ, the head of his Church, he drinketh this Cup, which however to him it was a bitter and diſtaſtefull Cup, yet it was a Cup of ſalvation to his whole myſtical Body, a true and ſoveraign Catholicon, healing all the diſeaſes, taking away the ſins of the World, the Elect World. Thus in particular.

2. 2Make the Application in a more generall way. Afflictions, croſſes, ſufferings, Such are all Afflictions to Gods people.wherewith God is pleaſed to exerciſe his people upon earth, they are but a Medicinable Cup, which he as a wiſe Phyſician mixeth and tempereth for them; and adminiſtreth to them for their good, for the health of their ſouls.

Applic. A uſefull Meditation, A ground of patience.did I intend to inſiſt upon it. Uſefull, (as otherwiſe, ſo) ſpecially for the promoting of that deſign I have now in hand, the teaching of Chriſtians quietly and contentedly to ſubmit to the will of their heavenly Father in the bearing of whatever ſufferings he ſhall be pleaſed to exerciſe them with. Thus doe Patients ſubmit to their Phyſicians. Apprehending them skilfull and faithfull, they put themſelves into their hands, being ordered by them, taking whatever Doſe, or Potion they preſcribe unto them. Even thus ſhould Chriſtians ſubmit unto their heavenly Phyſician, their God and Father, knowing him to be both wiſe and faithfull, they ſhould now yield up themſelves to his diſpoſure in the drinking of whatever Cups he ſhall prepare for them, Three ordinary ground, of Impatience, all which this Metaphor meeteth with.quietly and patiently ſubmitting to whatever afflictions, not murmuring, not repining, not quarrelling his Diſpenſations and dealings with them, whether in regard of the Quality, or Multiplicity, or long Continuance p. 10of them. Theſe are the three things which ordinarily make men impatient. O (ſaith one,) were my Croſſe a common ordinary one, I could bear it, but it is a heavy one; My Cup is a bitter Cup, no ſorrow like my ſorrow. That is the Churches complaint in her captivity, Lam. 1.12. Behold and ſee if there be any ſorrow like to my ſorrow, wherewith the Lord hath afflicted me in the day of his fierce anger. And Chriſtians are ready to take it up; when the hand of God lyeth heavy upon them, O now there is no ſorrow, no Affliction like unto theirs. O (ſaith a ſecond) were it but one affliction I ſhould make ſhift with it, but I am compaſſed about on every ſide. That is Davids complaint, Pſal. 40.12. Innumerable evils have compaſſed me about. And ſuch is the condition ſometimes of Gods deareſt children. Their Croſſes are (like Jobs Biles, which were from the ſole of his foot unto his Crown, Job 2.7.) many of ſeverall kindes; they are afflicted (as he alſo was) in Body, Eſtate, good name, Wife, Children, no part free. O (ſaith a third) My burden, were it but for a ſhort time, I could undergoe it. But far carriage maketh a light burden heavy; the long continuance of my Affliction maketh it unſupportable. Now this Metaphor which we have in hand it fitly meets with every of theſe.

1. 1With the firſt; Is thy Affliction ſharp and bitter, The ſharpneſs of afflictions.remember it is a Potion, a medicinable cup, and thoſe ſometimes muſt be ſuch, viz. where the neceſſity of the Patient requires it. And ſuch it may be is thy condition; a gentler medicine would not work upon thee. It may be thy corruptions are ſtrong, and ſo require a ſtrong Potion to work them out; which were it weaker, p. 11it may be it would do thee no good, but rather harm. Now God is a wiſe Phyſician, who knoweth what is fit for his Patient. And therefore ſubmit unto him; not quarrelling the bitterneſſe of thy Cup. Bitter Drugs which help to evacuate evill and noxious humors, and to cleanſe the ſtomach, are better then ſweeter meats which might breed dangerous ſurfets.

2. For the Multiplicity; 2Are thy Afflictions many, of ſundry kindes, The Multipl… city of them.remember again this is a medicinable cup. Now in ſuch a cup the Phyſician often mingles many Ingredients; which he doth, that they may meet with ſeverall humours, and that one may help, or correct another. And thus dealeth God by his people. Sometimes he putteth divers Ingredients into their Cup, exerciſeth them with ſundry kindes of Afflictions and tryals; which he doth for the like ends. It may be their corruptions, their Soul-maladies are many. And it may be one affliction alone would not work ſo kindely, ſo throughly. And therefore he is pleaſed thus to mixe his Cup. Which he doth not, but where his people have need of it. If need be ye are in heavineſse through manifold temptations, (ſaith St. Peter) 1 Pet. 1.6. foreign. Where one Simple will ſerve the turn, the wiſe Phyſician will not trouble his Patient with Compoſitions. Surely, if God do make his people heavy with multiplicity of Afflictions, there is a cauſe for it. They have need of every Ingredient in this cup.

3. 3Again (thirdly) for the long continuance of Affliction. The long continuance of them.Here ſtill remember this is a Medicinable Cup. Now (whatever the covetous and ſelf-ended may) the wiſe and faithfull Phyſician will p. 12not hold his Patient in a courſe of phyſick longer then need is. If he ſtill preſcribe potion after potion, ſurely he ſeeth there is a cauſe for it. And thus is it with our heavenly Phyſician, if he do keep his people in a courſe of afflictions, it is not that he taketh any delight in it. No, though earthly Parents may ſometimes chaſten their children for their pleaſure (as the Apoſtle ſpeaketh, Heb. 12.10.) our heavenly Father doth it not. He ſeeth that there is a cauſe for it. Con…inuance of Afflictions ſometimes needfull.He ſeeth that they have need of it, need of thoſe afflictions wherewith he exerciſeth them, and under which he holdeth them. Need, either for the cure of ſome old Malady, or for the prevention of ſome new one, which he ſeeth them in danger of.

1. 1For the cure of habituated luſts.For the cure of ſome old Malady. Poſſibly there may be ſome old habituated Luſts, which through a long cuſtome and continuance have taken a deep rooting in the ſoul. Now theſe are not eaſily, or ſuddainly wrought out. There muſt be a courſe of phyſick to cure an inveterate diſeaſe. M. Paul Bayne Chriſtian Letters, 33.It may be (as I remember a reverend and holy man writes to a friend concerning himſelf) the ſweet wayes of youth have bred ſuch a bed of Worms in our ſouls, that our heavenly Father ſeeth it neceſſary for us to continue our Wormwood and Aloes. Thus God doth this ſometimes by way of cure.

2. 2And ſometimes by way of prevention. Though for the preſent (it may be) the ſoul may be in a ſound and healthfull plight, For the preventing of ſpiritual maladies.yet he foreſeeth what infirmities it is ſubject to, and in danger of, and hereupon it is that he followeth his people with a ſucceſſion of Afflictions. Even as the Phyſician that purgeth his Patient every Spring p. 13and Fall, that ſo by thoſe ſeaſonable Evacuations he may prevent the ſickneſſe which he is inclined to. Thus doth God, knowing the temper of his people, he often followes them with afflictions and tryals to prevent thoſe ſpiritual Maladies, which otherwiſe he ſeeth would breed in their ſouls. To which end he keepeth them (it may be) continually under his correcting hand, holding them (as I may ſay) in a courſe of phyſick, even all their life long.

And ſhall he be pleaſed ſo to deal with any of us, let not us repine or murmur. True it is, Applic. 1 Repine not under long afflictions.to be held long, much more continually, under affliction, it is a weariſome thing to fleſh and blood. As we ſay of phyſick, Qui medicè vivit, miſerè vivit; To be alwayes in the Phyſicians hands it is a miſerable courſe of life: And truly ſo it is to be continually under Gods afflicting hand, to nature it is a weariſome condition. But here let Grace correct and help Nature, by minding us, that this is the condition which our heavenly Father ſeeth fit for us. And therefore quietly and contentedly ſubmit unto him, to the drinking of whatever cup, or cups, he ſhall preſcribe unto us.

Only labouring to finde the kindely working of every of them, 2Labour to find a kindely working of them.that we may be bettered by them as to our ſpirituall condition; that we may finde all ſinfull and inordinate luſts more and more purged out of our ſouls (and the peaceable fruit of righteouſneſſe brought forth.) So ſhall we have cauſe to bleſſe God for this his dealing with us; acknowledging with David, that it is good for us that we have been afflicted, that we might learn his ſtatutes, Pſal. 119.71. which is a ſweet and bleſſed p. 14fruit. Bleſſed is the man whom thou chaſteneſt, O Lord, and teacheſt out of thy Law, Pſal. 94.12. When Nocumenta thus prove Documenta; when chaſtening and teaching go together, this is a bleſſed thing. But I am not come where I intend to faſten.

There is yet a third head, 3a third riſe of the Metaphor, A third head of the Metaphor. From Governours at Feaſts.which is looked upon as moſt genuine and proper; which is to fetch it either from a cuſtome among the Ancients, who in their Banqueting and Feaſting, being wont to drink by meaſure, they had one who was appointed to be the Moderator or Governour of the Feaſt; Sumpta eſt Metaphora vel a more convivantium. Veteres enim in conviv… is, ſingulis portionem ſuam per diſpenſatorem aſſignabant; Latinis Modiperatores erant, &c. Aret. in loc.as you ſhall finde it at that Marriage Feaſt in Cana of Galilee, which our Saviour graced with his preſence, Joh. 2.8, 9. Him the Greeks called (as it is there) foreign or foreign, and ſo after them the Latines, Modiperatores quaſi modum imperantes.Architriclinus, or Sympoſiarcha, whoſe Office it was to order all things at the Feaſt, and in ſpeciall to ſee a meaſure kept in drinking (from whence he was called Modiperator) to which end he appointed every one his cup, which he muſt drink, and no more. Or from Maſters of Families.Or elſe more plainly and ſimply, (as others conceive of it) from a Maſter of a Family, Metaphora ſumpta a more Veteri, ſecunáum quem Pater-familias ſingulis domeſticis, ut certam cibi partionem edendam, ſic etiam certam poculi, id eſt vini ſeu potus, menſuram bibendam diſtribuebat, &c. P. Ravanell. Theſaur. Calvin; Piſcator, &c. ad loc.whoſe manner anciently was, to give to every one in the Family, children and ſervants, their ſeverall portion, as of Meat, ſo of Drink, to every one their cup. Even ſo doth God, the great Moderator, the wiſe Diſpoſer and Governor p. 15of all things, and the Father of all the Families in heaven and in earth, diſtribute to every of the ſons of men their portions, as of mercies and bleſſings, ſo of ſufferings, which in phraſe of Scripture is called their cup. Whence it is that we finde theſe two ſometimes put together; as Pſal. 11.6. This ſhall be the portion of their cup; And again, Rectè à viris doctis annotatum eſt per foreign Hebraeum, cut reſpondet Helleniſtarum foreign, ſignificari ſortem proſperam aut improſperam, quae Deo inſpectante ac moderante cuique obtingit. Unde & vocem foreign interdum adjuactam legimus. Grot. Annot. in Math. 20. verſ. 22.Matt 20:22Pſal. 16.5. The Lord is the portion of mine inheritance, and of my cup. So then by [Cup] underſtand we that portion of ſufferings which God by his providence layeth out unto the ſons of men. which he doth not at randome, but by meaſure. Mark it. This is the Doctrinall concluſion which I ſhall from hence take up.

Afflictions, Doct. ſufferings are diſpenſed by God unto men by meaſure. Sufferings diſpenſed by God by meaſure. Perindè ac Pacerfamilias cibum & potum filiis ac domeſticis ſuis diſtriouit, ità hoc juris in nos habet Deus, ut ſingulos tractet prout viſum eſt. Calvin Cem. in Text.So were the ſufferings of the Son of man, the Lord Jeſus; and ſo are the ſufferings of all the ſons of men. They do not fall upon them by chance, or fortune, but by a divine providence. Neither are they poured out upon them without any regard of ſtint, (as I may ſay) but by meaſure. As for the former of theſe, none but an Atheiſt will deny, or queſtion it. It is that which Eliphaz willeth Job to take notice of, Affliction cometh not forth of the duſt, neither doth trouble ſpring out of the ground, Job 5.6. Croſſes, afflictions, ſufferings, of what kinde ſoever, they do not happen by chance, nor yet have they their Originall meerly from ſecondary cauſes. There is a hand of Divine providence in every of them. Shall there be evil in a City, and the p. 16Lord hath not done it? Amos 3.6. This is Gods work.

And this he doth by meaſure. God doth all things by weight and meaſure.So he doth all things, by weight and meaſure. As Job ſaith of the Waters, Job 28.25. He weigheth the waters by meaſure;] He ſo ordereth the waters of the Sea, as that they keep within their banks, as if they were weighed, or meaſured. And ſo may it be ſaid of the waters of Affliction, of ſufferings, God weigheth and meaſureth them out, giving to every one his dimenſum, his proportion, his Cup.

For the proſecuting and clearing of which truth we may take notice of two ſorts of ſufferings, Sufferings of two ſorts, ſatisfactory and caſtigatory.two ſorts of puniſhments which God inflicteth upon the ſons of men. There is Poena ſatisfactoria & caſtigatoria. There are ſome puniſhments which are ſatisfactory, other caſtigatory: Which two, however for the matter of them they are one and the ſame, the ſame Cup, the ſame liquor, (as I may ſay) yet they are differenced according to the ſubject, the perſons on whom they are inflicted. The former are judgements, or puniſhments properly ſo called, which befall wicked men. The latter corrections, chaſtiſements, tryals, wherewith Gods own people are exerciſed. Both diſpenſed by merſure.Now of both theſe it is alike true, that God diſpenſeth them by meaſure. Mark it, Puniſhments and chastiſements, (ſo call them for diſtinctions ſake) God diſpenſeth them both by meaſure, though not by the ſame meaſure. Though not by the ſame meaſure.The one he meaſureth out by a meaſure of juſtice, the other by a meaſure of mercy, proportioning the one to the deſert of the ſinner, the other to his ſtrength; which two we may (with the Schools) call the p. 17one an Arithmetical, the other a Geometricall proportion. Yet in both he dealeth by meaſure; meaſuring out puniſhments unto wicked men, and meaſuring out chaſtiſments unto his own people. I ſhall deal with them ſeverally. Begin with the former.

1. Puniſhments properly ſo called, 1ſatisfactory puniſhments inflicted for ſin, Puniſhments inflicted by meaſure, a meaſure of juſtice. The ſufferings of Chriſt thus meaſured.God poureth them out by meaſure. By a meaſure of juſtice (as I ſaid) proportioning the puniſhment to the ſin. Thus did God meaſure out the ſufferings of Jeſus Chriſt, thoſe ſatisfactory puniſhments inflicted upon him, they were proportioned to the ſins which he had undertaken. This is that which the Prophet Iſai ſetteth forth ſo clearly and fully, Iſa. 53.6. where ſpeaking of the Meſſiah, of Chriſt, he ſaith, The Lord hath layd on him the iniquity of us all; or (as the Margin in our new Tranſlation readeth it according to the Originall.) He hath made the iniquity of us all to meet on him;] inflicting on him whatever was requiſite for the ſatisfying of his juſtice for the ſins of his Elect people, for whom Chriſt, as their ſurety had undertaken. So the next Verſe explains it, verſ. 7. He was oppreſsed, and he was afflicted; or (as the Originall hath it word for word,) It was exacted, and he anſwered.] God the Father, as a juſt Judge, required full ſatisfaction from him, and he therein anſwered, by paying a full price, and ſo diſcharging of the debt wherein his Elect were ingaged.

And after the ſame manner will he deal with all thoſe who have not a ſhare in that ſatisfaction, even all wicked and ungodly men. The ſufferings of wicked men thus meaſured.To them will God meaſure out puniſhments by the ſame p. 18meaſure, a meaſure of juſtice proportioning them to their ſins.Temporall puniſhments ſometimes.

Thus doth he oft times meaſure out unto them temporall plagues and puniſhments in this life, therein dealing with them according to their ſins. This David prayeth for, that God would ſo deal by his miſchievous enemies, Pſal. 28.4. Give them according to their deeds, and according to the wickedneſſe of their indeavours, give them after the work of their hands, render to them their deſert. And this God often doth, proportioning judgements to ſins: Thus is he ſaid to deal with Myſtical Babylon. Babylon the Mother of Whoredomes, ſpoken of Rev. 17.4. is there ſaid to have a Golden Cup in her hand, full of abominations, and filthineſſe.] There is the meaſure of her ſins, A full cup. And behold how her puniſhment anſwereth it. To her God giveth the cup of the wine of the fierceneſſe of his wrath, Rev. 16.19. And that a full Cup; A Viall full of the wrath of God, (as thoſe Vials are deſcribed, Cap. 15 7.) In the cup which ſhe hath filled, fill to her double, Rev. 18.6. Thus a full cup of abomination meeteth ſometimes, oft times, with a full cup, an anſwerable proportion of temporall plagues and judgements, wherein God rendreth unto men according to their demerits. So he threatneth, Deut. 32.41. If I whet my glittering Sword, and my hand take hold of vengeance, I will render vengeance to mine Enemies, and will reward them that hate me.

However, Eternal puniſhment.this he will do hereafter, at that great day of retributions, when the Lord ſhall render to every man according to his deeds, (as the Apoſtle hath it, Rom. 2.6.) then ſhall he pour out wrath and vengeance upon all wicked and p. 19ungodly men; which he ſhall do by a meaſure of juſtice, proportioning their plagues to their ſins. To the nature and quality of them. The greater the ſin, the greater the puniſhment. Sins of ignorance ſhall meet with fewer ſtripes, ſins of knowledge with more; ſo our Saviour tells the Jewes, Luk. 12.47, 48. And ſo for the number; the more ſins committed, the oftner repeated, the greater weight of Judgement. Thence is that phraſe uſed by the Apoſtle of heaping, or treaſuring up wrath againſt the day of wrath. Rom. 2.5. A heap, a treaſure is encreaſed by daily additions; and ſo is that puniſhment which ſhall be inflicted upon wicked men at the laſt day, it ſhall be increaſed by the multiplying of their ſins. Every ſin being as it were a Faggot to feed that eternall fire withall. Now the more Fagots are caſt on, the greater is the flame. And the more ſins a man committeth here, the greater (without repentance) ſhall his puniſhment be hereafter.

Applic. Applic. Wicked men deterred from going on in a courſe of ſin.The conſideration whereof might be of uſe for the deterring of all wicked and ungodly men from daring to go on in a courſe of ſin, as too many do, who adde drunkenneſſe to thirſt, (as the Lord there ſpeaketh, Deut. 29.19.) adde one ſin to another, drinking iniquity like water, Job 15.16. multiplying their tranſgreſſions, as if they could never have their fill of ſin. Alas, what do they hereby but fill up this cup? the cup of the wrath of God, which at the laſt day, that day of wrath and the Revelation of the righteous Judgement of God, ſhall be poured out upon them. But I ſhall not inſiſt upon this.

p. 20The cup which we meet with in the Text, 2we finde it held forth by the hand of a Father, Chaſtiſements inflicted on Gods own people.[The Cup which my Father hath given me.] And ſo points more directly at that later ſort of puniſhments, which I call caſtigatory, ſuch ſufferings as Gods own children are here ſubject to. Afflictions, chaſtiſements, tryals; theſe, all theſe God diſpenſeth by meaſure. Even as a Maſter of a Family (for from thence, as I told you the Metaphor is moſt fitly derived) giveth to every childe and ſervant in his houſe their dimenſum, their portion of meat and drink, what he thinketh fitting and convenient for them, Admonemur hâc meraphorâ admenſu rationem quandam eſſe in cruce, quam ſuis imponit Caeleſtis Pater. Muſcul. com. inloc.ſo doth the Lord diſpenſe afflictions and tryals unto his people, giving to every one their cup, what he ſeeth fitting and convenient for them, afflicting them by meaſure. Mark it. This is the point which my eye is here principally upon; the manner of Gods dealing with his people in afflicting them.

This he doth by meaſure. Doct. So dealt he with his people Iſrael in their Captivity. Diſpenſed by meaſure.So the Prophet Iſai ſetteth it forth, Iſa. 27.8. In meaſure, when it ſhooteth forth, thou wilt debate with it.] When it ſhooteth forth, foreignor (as the Margin in ſome of your Bibles hath it, In emittendo eum. Montan. Tremell.according to the Originall,) When thou ſendeſt forth, viz. into Captivity; then did God debate with that people, calling their ſins to remembrance, he puniſhed them for them. But this he did in, or by, meaſure. In meaſure when thou ſendeſt it forth.] foreignBeſuaſſaah, In ſato, (ſaith Montan.) The ſame word with that which we finde 2 King. 7.1. where the Prothet Eliſha foretelling the incredible plenty of Victuals that ſhould be in Samaria, he tells the Elders of Iſrael; To morrow about this time ſhall p. 21a meaſure of fine Flower be ſold for a ſhekel, and two meaſures of Barley for a ſhekel: Thus doth God diſpenſe afflictions unto his people, not at randome, but by meaſure, even as men meaſure out Corn by the Peck or Buſhel. When he debateth and contendeth with them, he doth it in, & by meaſure. Meaſuring out their ſufferings. Which he doth both as to the quantity and continuance of them.

1. For the quantity, he weigheth them out. Even as the Phyſician preſcribing to his Patient, 1he orders his Medicine as for the number and kindes of Ingredients, ſo for the quantity of each, As to the quantity.ſo many Ounces, Drams, Scruples, Grains, and no more. Thus doth God order the afflictions of his people; as for the kinde, what they ſhall be, ſo for the meaſure how great they ſhall be, ſo much and no more. So was it in the ſufferings of this his Son. Every drop in this his Cup, every grain of his paſſion was weighed and meaſured out unto him. Inſomuch that all his enemies could not adde one drop, one grain more to it. How came it to paſſe that not one bone of this Paſchal Lamb was broken upon the Croſs? What, was it the mercy of his enemies? nothing leſſe. Such was their malice that they would not have omitted any thing that might have imbittered his cup, made his death more grievous. But it was the over-ruling providence of God, which limited their rage, and his ſufferings. This was done (ſaith our Evangeliſt, Joh. 19.36.) that the Scripture ſhould be fulfilled, Not a bone of him ſhall be broken. God had predetermined what they ſhould doe; and he ſhould ſuffer, (as St. Peter tells the Jewes, Act. 4.27.) And to this they could not adde the leaſt ſcruple more. p. 22And thus doth God limit the ſufferings of all his people. So far ſhall they reach and no farther. So great ſhall they be and no greater. Even as he limited the fire of Nebuchadnezzars Furnace, which though ſeven times hotter then uſual, yet it could reach no further then to the bands of thoſe Martyrs which were caſt into it. Their bands were burnt, but upon their bodies the fire had no power, nor was a hair of their head ſinged, neither were their cloaths changed nor the ſmell of the fire paſſed upon them, Dan. 3.27. Thus hath God limited and bounded all the ſufferings of his people. Even as he hath bounded the waters of the Sea▪ So far ſhall they go, and no further. It is not all the men upon earth, that can adde a drop to their cup beyond what God himſelf hath appointed. No nor yet all the Devils in Hell. That one inſtance of Job may ſerve inſtead of many. Satan could not touch his Body, his Children, his Eſtate, untill he had ſtill received a new Commiſſion from God for every one of them. He could not ſet a ſtep, but as God ſtill let out another link of his Chain. Thus doth God meaſure out the afflictions of his people for the quantity of them.

2. 2And ſo in like manner for the continuance of them; As to the continuance.as it was ſaid concerning Nebuchadnezzar, Dan. 4.16. &c. Let ſeven times paſſe over him; that is, ſeven Years, or ſeven Weeks, or ſeven Dayes, (as that Text is variouſly conſtrued) So dealeth God with his people, he numbreth and determineth the Years, the Weeks, the Dayes, (as of their lives, Mans days are determined, the number of his moneths are with thee, and thou hast appointed his bounds that he cannot paſs, Job 14.5. ſo) of their affliction. So he did the four hundred p. 23years of Iſraels bondage in Egypt, (as he tells Abraham, Gen. 15.13.) And the ſeventy years Captivity of the Jewes in Babylon. Seventy weeks are determined upon thy people, (that is 70 years) Dan. 9.24. When this term was at an end, ſo was their Affliction. When the Land (the land of Judea) had enjoyed her Sabbaths, (lyen deſolate) to fulfill threeſcore and ten years (the term foretold for their Captivity) then in the firſt year of Cyrus King of Perſia, (that the word of the Lord ſpoken by the mouth of Jeremiah 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 d…y. When the four hundred and thirty years were exp…r…d, the ſelf ſame day departed all the hoaſts of the Lord …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 p. 24of 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, p. 25Iſa. 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. foreign 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 p. 26Patient, 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.] foreign. 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 p. 27means 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, foreign) which came to us in Aſia, that we were preſſed out of meaſure, above ſtrength. So it was, whatever the affliction was, whether the great danger that he was in at Epheſus, in that tumultuous ſedition there raiſed by Demetrius of which we read, Act. 19. (as moſt looked upon it,) or ſome dangerous ſickneſſe wherewith he was viſited, or whatever it was, it ſo ſeized upon him, as that he was overburdened with the apprehenſions of it; preſſed out of meaſure, above ſtrength: foreign. A Metaphor (ſaith Calvin) taken from a Porter, Metaph…ra ſumpta ab iis qui ſub gravitate ponderis d…ficiunt: Vel à nov bus quae nimio onere merguntur: Calv. com. in loc.who hath a greater burden layd upon his ſhoulders, then he is able to ſtand under, or from a Ship, that is laden beyond her bearing. So was it with this great Apoſtle in this affliction. The apprehenſion of the eminent danger wherein he was over burdened in his ſoul. And was it not ſo alſo with our bleſſed Saviour himſelf? Who in the midſt of his paſſion cryeth out, as ſinking under his burden, My God, my God, why haſt thou forſaken me? Mat. 27.46. How then is he ſaid to afflict his people by meaſure, ſuch a meaſure, ſo as to proportion their ſufferings to their ſtrength?

A. For anſwer, we muſt diſtinguiſh of ſtrength, Anſw. A twofold ſtrength, natural, ſupernatural.which is twofold: Naturall, Supernaturall, (it is Aquinas his diſtinction upon that Text.) The ſtrength of Nature, and the ſtrength of Grace. p. 28The former may be called our ſtrength, Pati ſuprà virtutem, poteſt intelligi dupliciter, vel ſuprà virtutem naturalem, & de hâc loquitur hic, ſupra quam Deus aliquando permittit ſanctos tentart: vel ſuprà virtutem Gratiae, & de hâc intelligitur illud, 1 Cor. 10.13. Aqu. in Com. in loc.1 Cor 10:13the latter Gods ſtrength. Now look at the former of theſe, our own ſtrength, the ſtrength of Nature, and we ſhall finde it no newes, no wonder that the people of God ſhould be overburdened with their afflictions, laden beyond their bearing, preſſed out of meaſure, above ſtrength; this ſtrength being no other then weakneſſe. Thus it is ſaid of our Saviour, 2 Cor. 13.4. He was crucified through weakneſſe; meaning his fleſh, his humane nature. Such is the ſtrength of nature no better then weakneſſe: Not able to ſtand out againſt Death, no nor yet to look it in the face. The reaſon why many meer naturall men do engage with this enemy with ſuch reſolution as they do, is becauſe they doe not apprehend it aright: their ſenſes are ſtupified, intoxicated. Even as the Jewes were wont to give ſtupifying potions to Malefactors before their Execution, that ſo the fear of death might be thereby taken away. Even ſo are the hearts of naturall men oft times ſtupified, ſo as they do not apprehend the terrors of Death; which if they did, it were not all the power of nature that could be able to ſupport and bear up the ſpirit againſt it. Now beyond this ſtrength it was that Paul was there preſſed, being in eminent danger, inſomuch that he even deſpaired of life (as he there ſaith) he found his ſpirit begin to fail him, he was not able to bear it. And ſo was it with our bleſſed Saviour himſelf in that his paſſion; the God-head for a time (as it were) hiding it ſelf, withholding its wonted influence, the Manhood being thus left to it ſelf, it was preſſed beyond ſtrength, and ſo ready to ſuccumbe.

p. 29But there is another ſtrength in the people of God, even a ſupernaturall ſtrength, Supernaturall ſtrength ſupporting Gods people in their ſufferings.the ſtrength of Grace, whereby they are upheld, and carryed on, as in their active, ſo in their paſſive obedience, beyond the ſtrength of nature, inabled to doe and to ſuffer more then fleſh and blood could doe. In themſelves they are poor, weak, impotent creatures, not able to doe, or ſuffer any thing as of themſelves; but by and through the Grace of God ſtrengthening and enabling of them they are able to do and ſuffer all things. So ſaith Paul of himſelf, Phil. 4.13. I am able to do all things through Chriſt that ſtrengthneth me. foreign (ſaith the Originall) I am able for all things, viz. to ſuffer them. Such are the things which he there ſpeaketh of in the verſe foregoing, rather paſſions then actions, as to be abaſed, to ſuffer want, &c. theſe things Paul apprehends himſelf able to do. But what made him ſo ſtrong? Not any ſtrength of his own, but the power of ſupernaturall grace received from his Lord and Maſter Chriſt. Through Chriſt that ſtrengthneth me. And the like may every true Believer ſay, how weak ſoever of himſelf, yet through the grace of Chriſt ſtrengthning of him, he ſhall be able to bear, to ſuffer whatever God ſhall pleaſe to lay upon him. Thus it is not the ſtrength of Nature, but of Grace, which maketh them thus able. Even as it is with a Leaden Veſſel, which of it ſelf, being empty, is ſubject to melt with a little fire, but put water, or other liquor into it, and now it is able to indure the hotteſt Fornace; ſo it is with Chriſtians, of themſelves they are weak and feeble, their hearts are ready to melt within them upon p. 30ſome great tryall. As it is ſaid of the Iſraelites, when they were ſmitten at Aye, Joſh. 7.5. The hearts of the people melted, and became as water. And the like ſaith David of himſelf, Pſal. 119.28. My ſoul melted for heavineſſe. So is it ſometimes with the beſt and ſtrongeſt Chriſtians; being brought into a Fornace of affliction, ſome fiery tryall, their hearts are ready to melt within them. But being by grace ſtrengthned in the inward man, through this ſupernaturall ſtrength, they are made pares oneri, able to ſuffer that which all the ſtrength of Nature could not doe.

And to this ſtrength it is, Afflictions proportioned to Gods ſtrength in his people.that God proportioneth the ſufferings of his people: Not to their own ſtrength, but to his ſtrength. Not to the ſtrength of Nature, but to the ſtrength of Grace; that ſtrength which either already they have, or which he ſupplyeth to them. For ſo it is when God cometh to lay greater burdens upon his people then they are able to bear, now he cometh in with a new ſupply of ſtrength unto them. In this way it was that Paul was ſupported under that Temptation wherewith he conflicted, by a ſupply of Grace. My grace is ſufficient for thee, 2 Cor. 12.9. The ſtronger conflicts any of Gods people meet with, the more Grace doth he confer upon them, for the inabling them to withſtand thoſe aſſaults. And thus is his power made perfect in weakneſſe (as it there followeth;) putting forth, and ſhewing it ſelf more in ſupporting his people under ſuch tryals, as in themſelves do far exceed their ſtrength. And thus you ſee this Doctrine confirmed and made good, how God diſpenſeth all afflictions to his people, by meaſure, and that a meaſure of mercy, p. 31proportioning them to their ſtrength, that ſtrength of grace which they have, or which he giveth them.

And will you know why he dealeth with them after this manner? Reaſ. God correcteth his people.this he doth in as much as he correcteth them in love, for their profit.

1. In love. Whom the Lord loveth he chasteneth. 1Heb. 12.5. As many as I love I rebuke and chaſten, In love.Rev. 3.19. Hence is it that naturall Parents correct their children, not out of hatred but love. And ſo doth the Lord his children. Whom the Lord loveth he correcteth, even as the Father the Son in whom he delighteth, Prov. 3.12. And thus correcting them out of love, and good will which he beareth them, he dealeth with them in ſuch a way of mercy; proportioning their ſufferings, not to their deſert, but their ſtrength.

2. 2And doing it out of love he doth it for their profit. For their profit.In this the Apoſtle ſheweth how the heavenly Father differs from ſome earthly Parents, Heb. 12.10. They verily for a few dayes chaſten us after their own pleaſure, but he for our profit, foreign, for our ſpirituall advantage and benefit, That we might be partakers of his holineſſe.] Even as the Phyſician, intending the health of his Patient, he orders his Potions in that manner, proportioning them to his ſtrength. But I ſhall no longer dwell upon Doctrinall illuſtration. Bring we it home by way of Application.

Where let me (in the firſt place) ſerve in this Cup, as a Cup of conſolation, Applic. A Cup of conſolation to Gods people.a ground of comfort to all the Saints and ſervants of God. What doth God, their heavenly Father, thus meaſure p. 32out their ſufferings unto them? then let not them fear. That is the uſe which the Lord himſelf maketh of it in that Text forenamed, Jer. 46. laſt. Fear not O Jacob my ſervant, ſaith the Lord, &c. I will not make a full end of thee, but I will correct thee in meaſure. And ſuch uſe let all the Sons of Sion, all true Iſraelites make of it. However God may correct and puniſh them for their ſins, (which he will do as ſoon, or ſooner then any other, You only have I known of all the Families of the earth, therefore you will I puniſh for all your iniquities, (ſaith the Lord to Iſrael,) Amos 3.2.) I will not leave thee wholly unpuniſhed (ſaith the former Text,) yet here is the comfort; he will not puniſh them as he puniſheth others. Hath he ſmitten them as he ſmote thoſe that ſmote him? Iſa. 27.8. He will correct them in meaſure, with judgement, with a wiſe and mercifull moderation.

Which let it ſerve to byace and bear up the hearts and ſpirits of the ſons and daughters of Affliction under whatever ſufferings. Which be they never ſo many, never ſo grievous, of never ſo long continuance, yet let them know, it is but their Cup, the portion which God in wiſdome and mercy hach meaſured out unto them.

And O that all the Lords people were but fully perſwaded of the truth hereof! that all their afflictions are thus diſpenced to them. How patient, how contented, how chearfull, how thankfull would it make them, under whatever ſuffering? What is the reaſon that the hearts of men are ſo ſubject to melt and faint under afflictions? Surely one chief cauſe of this deliquium, this ſoul-fainting is, unbelief. Men are p. 33not fully perſwaded that there is ſuch an overruling hand of Providence in the ordering and diſpoſing of them, that they are thus meaſured out for the breadth, the length, the greatneſs and the continuance of them; they look upon them as happening to them by chance or fortune. Which while they doe, no wonder if they ſink under their burden. But ſo let not Gods children look upon their ſufferings. Whatever they be let them look upon them under this notion, as their Cup, their portion meaſured out unto them;

And that by a meaſure of mercy. There is the conſolation. The puniſhments of wicked men are meaſured out too, they alſo have their cup. But it is by a meaſure of juſtice, proportioning them to their ſins. But the ſufferings of Gods people are meaſured out by a meaſure of mercy, proportioned to their ſtrength. And what a ſupport may this be unto them, (if rightly conſidered) under whatever afflictions? Be they what they will, they ſhall not exceed their ſtrength, the ſtrength which they have, or that which God will ſupply unto them. For this the Apoſtle is bold to engage Gods Fidelity in that forecited Text, 1 Cor. 10.13. God is Faithfull, who will not ſuffer you to be tempted above what you are able. And what an incouragement is here? Of all diſcouragements there is none greater to a Chriſtian in his ſuffering condition, then the apprehenſion of his own weakneſſe, want of ſtrength to undergoe what he feeleth or feareth. What is my ſtrength (ſaith Job) that I ſhould hope? Is my ſtrength the ſtrength of ſtones, or is my fleſh of broſſe? Job 6.11, 12. O (ſaith the poor ſoul) had I but ſtrength to bear my burden, were it never p. 34ſo heavy I ſhould be contented with it, but my burden is great, and my ſtrength little. How then ſhall I but faint in the day of adverſity? (as the wiſe man hath it, Prov. 24.10.) But let not this diſcourage any true Believer. Thou wanteſt ſtrength; alas, who doth not? When as ſuch a tall Cedar as that bleſſed Apoſtle was, ſhould be preſſed beyond ſtrength with the apprehenſion of an imminent danger, how ſhould ſuch Shrubs as thou and I ever look to hold up head, if we look at our own ſtrength? I, but remember to whoſe ſtrength it is that God proportioneth the ſufferings of his children; it is not their ſtrength, but his own ſtrength. Chriſtians are much deceived when they look upon themſelves for ſtrength, either to do, or ſuffer any thing. No, this is a condition on Gods part, not ours.

A comfortable meditation. Gods Covenant with his people to give them ſtrength, as to doe, ſo to ſuffer his will.When God entreth into Covenant with his people (the Covenant of grace,) they covenant with him to be willing to doe and to ſuffer what he ſhall require and impoſe, ſo to be at his ordering and diſpoſing, both as to their active and paſſive obedience. This is the condition on their parts. But on the other part, God graciouſly covenanteth with them to give unto them ſtrength to doe what he commandeth. That is the condition on Gods part. As when he ſends Moſes upon that Embaſſage to Pharaoh, Moſes yields his ſervice, but God covenanteth with him to inable him for it. Certainly I will be with thee, Exod. 3.12. as to protect, ſo to direct and inable thee. So is it in Paſſive Obedience. So long as Gods people are willing to ſuffer what he ſhall impoſe, he will be with them. When thou paſſeſt through the waters p. 35I will be with thee, Iſai. 43.2. ſo is God with his people in all their ſufferings, ſupporting them under them as well as delivering them out of them. How then is it that Chriſtians in their ſufferings look ſo much at themſelves, their own ſtrength, as if this were a condition on their part? No, God hath ingaged himſelf for it, and he will make it good. Only ſee that we be willing to ſuffer. As for strength in ſuffering, leave that to that God, who will ſo order the affliction, that we ſhall be through his ſtrength able to bear it.

And therefore trouble not our ſelves in this caſe, Chriſtians not to trouble themſelves with needleſſe fears.(as too many doe) with diſtruſtfull and diſtractfull thoughts and fears about what may befall and happen unto us. Strange it is how Chriſtians do ſometimes diſquiet their own hearts by anticipating of their ſufferings, forecaſting how they ſhould do, in caſe ſuch or ſuch a tryall, ſuch an affliction ſhould happen unto them. O (ſaith one) the afflictions which I feel are great, but thoſe which I fear are far greater. O, if God ſhould bring upon me the evill which I fear, how ſhould I bear it? Should God deal with me as with his ſervant Job, or with ſome others of his ſervants, how ſhould I undergoe it? Thus do they diſquiet their ſouls oft times with vain apprehenſions of what God (it may be) never intendeth to do to them; ſo making the burden of the preſent day a great deal heavier then it would be, by pulling to morrows burden upon it. Againſt all theſe cauſeleſſe fears the Meditation in hand may ſerve as a ſoveraign Cordiall. God, when he afflicteth his people he doth it by meaſure, by a meaſure of mercy, proportioning p. 36their ſufferings to their ſtrength: So as if he ſhall call any of them to ſufferings above, and beyond their ſtrength, he will make a proportionable ſupply. And if he give a greater meaſure of ſtrength for the bearing of it, it is all one as if the affliction were lighter. And why then ſhould we diſquiet our ſouls with theſe ifs and ands, theſe doubts and fears of what may come hereafter? Come what will come, come what ſhall come, it ſhall not exceed that meaſure, which our wiſe and mercifull God ſeeth fitting and convenient for us.

And therefore being perſwaded hereof, Ʋſe 2 Chriſtians quietly to ſubmit to divine diſpenſ…tions.(to cloſe up this point with a word of Exhortation) let all of us quietly and contentedly ſubmit to whatever diſpenſations we meet with. Looking upon them as our Cup, our portion, take them, and ſubmit to them, and that not only patiently but willingly. Children who are contented with ſuch portions of meats and drinks as their Parents reach forth to them, many times ſpeed the better for it; whereas thoſe which lowre when they have not what they would, are ſent away faſting. Never did any childe of God get any thing by repining and murmuring at Gods diſpenſations and dealings with him. Hereby many times they double their afflictions: And therefore whatever it be, take it contentedly. This bitter cup being thus drunk, may make way for a ſw…eter. So it did to our bleſſed Saviour. His Croſſe, which he thus took up upon his ſhoulder, made way for his Crown. He humbled himſelf, and became obedient to the death, the death of the Croſſe; wherefore God alſo hath highly exalted him. Phil. 2.8, 9. Ought not Chriſt to ſuffer theſe things, and p. 37to enter into his glory? Luk. 24.26. Where the Bread of affliction and water of adverſity, are taken, and ſwallowed down contentedly, in a way of Obedience, God hath ſweeter morſels in ſtore. As the Phyſician who after his churliſh potions giveth pleaſant and refreſhing Cordials. Such Cordials hath God in ſtore for his people, which he waiteth to beſtow on them, when he ſeeth them fit for them. Therefore will the Lord wait that he may be gracious unto you (ſaith the Prophet Iſaiah to the Jewes) And therefore will he be exalted that he may have mercy on you; for the Lord is a God of judgement, bleſſed are all they that wait for him. Iſa. 30.18. Mark it; The Lord is a God of judgement,] one that doth all things with wiſdome, moderation and diſcretion, eſpecially in his carriage towards, and dealings with his children, (as our new Annotation there rightly expounds it. And therefore, Bleſſed are all they that wait for him; ſuch as quietly and compoſedly ſit down under his correcting hand, not riſing up againſt him, not running out from him, to ſeek relief by any indirect wayes and means, but expecting his deliverance, in his time, and way, when to him it ſhall ſeem ſeaſonable to ſend it. But of this I ſhall have occaſion to ſpeak more fully in the latter part of the Text, to which I ſhall adjourn the further proſecution of it. I have done with the firſt particular; What is here ſaid to be given, [The Cup.] Paſſe we now to the ſecond.

By whom it is given. Partic. 2 By whom given, where conſider.[The Cup which my Father hath given.] Where take we notice of two things;

The Agent,

p. 38And the Action.Singula verba ſingularem Emphaſia habent, Ferus Com. in loc.

The Agent [My Father.]

The Action, [Hath given.]

Look we upon them ſeverally. For (as Ferus truely obſerves) there is not a word in this Text but hath its weight, a ſpecial emphaſis in it. Begin with the former.

The Agent, 1The Agent, God; Who is called a Father.the Perſon reaching forth this Cup, [My Father.] foreign, (ſaith the Originall) The Father. A Relative title, which in Scripture we finde given two wayes, foreign;

Eſſentially,

Perſonally.

1. 1Eſſentially.Sometimes Eſſentially. And ſo it relates to the whole Godhead, to all the three Perſons joyntly conſidered, who being but one God, are called by this name of Father. Thus is the word uſed in the entrance to the Lords Prayer, Our Father which art in heaven.] Where the word [Father] is to be underſtood eſſentially, as comprehending all the three Perſons in the Trinity, to whom joyntly the prayers of Gods people are to be directed. And ſo Malach. 2.10. Have we not all one Father, meaning God.

2. 2Perſonally.But moſt commonly the word is uſed Perſonally, as a Relative Title, ſerving to diſtinguiſh the Perſons. And ſo it pointeth at the firſt Perſon. So are we to look upon it wherever we finde it pointed with either of the other perſons. As Math. 28.19. Go teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghoſt. Where, by the Father we are to underſtand the firſt Perſon. And ſo is it moſt properly looked upon in all thoſe Texts, where Christ maketh mention of his Father. Among p. 39which, this we have now in hand is one [The Cup which my Father hath given me.]

For the opening of which Title, God a Father in divers reſpects.we may take notice that God is ſaid to be a Father in divers reſpects.

1. In reference to all creatures. There is one God, 1Generally. 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. 1By Creation.Ʋnto us there is but one God the Father, of whom are all things, 1 Cor. 8.6. foreign. 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; 2By 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. 3And 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. 2Among 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 p. 40make 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. 3Peculiarly 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.) foreign, not foreign, 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, 4Properly 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, foreign. And ſo our Tranſlations, both old and new, do here render the Text, p. 41[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; 1According 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 Ʋnigenitus, 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 OnelyOnly begotten Son, foreign. So he was according to his Godhead.

2. 2According to his Manhood.And (ſecondly) according to his Manhood. So God may be called his Father. And that

1. 1In 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, p. 42(ſaith the Angell to the Virgin,) Luk. 1.35. foreign. 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. 2And (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 p. 43them. Look upwards, ſee God in them. So doth our heavenly Pattern here, the Lord Jeſus. The High-prieſts, with the Scribes and Phariſes had conſpired againſt him, Judas, his own ſervant, had betrayed him, Notandum, hic eſt quod non dicit, An non bibam poculum quod infundunt mihi Judai, inimici & hoſtes, ſed Quod dedit mihi Pater. Admonemur hic ut in ferendâ cruce ſuſpiciamus ad Putrem coeleſtem. Muſcul. Com. in Text.the High-prieſts Officers, with a band of Souldiers were ready at hand to apprehend him, but he looketh beyond all theſe, looketh up unto God his Father, looking upon this Cup as prepared and preſented by him. [The Cup which my Father hath given me.] Thus ſhould Gods children in all their afflictions and diſtreſſes, look through Inſtruments, Hic docet nos in adverſis non reſpicere in hominem, aut Daemonem mala inferentem, ſed in Deum permittentem. Ferus Annot. in Text.beyond ſecondary cauſes; look through them unto God himſelf. So did holy Job, (the ſtory is well known;) when he heard what the Chaldeans and Sabeans had done to him, how they had plundered him of his ſubſtance, driven away his Heards and his Flocks, what ſaith he to it? Why, The Lord hath given, and the Lord hath taken, Job 1.21. Non Chaldaei, non Sabaei, (ſaith one) he doth not ſay, the Chaldaeans, the Sabaeans have done this, but The Lord hath taken. As for them they were but Inſtruments, it was God that ſet them on work to doe what they did. And therefore Job looketh beyond them unto him. And the like did David, when Shimei came like a mad Dog with open mouth, foaming and barking againſt him, for which Abiſhai would have had him have given him commiſſion to take off his head, what ſaith he? Let him alone, and let him curſe, for the Lord hath p. 44bidden him, 2 Sam. 16.10, 11. This had God done, though not by any order or direction, yet by a ſecret providence, ſo ordering and diſpoſing of Shimeies malice, that he might be inſtrumentall, for the further humbling of David. And David taking notice hereof he diſdains to look at that deſpicable Varlet, but looketh higher unto God, by whoſe permiſſion, yea ſecret commiſſion, he did what he did.

So it is, In all mans ſufferings God the principal Agent.in whatever ſufferings, whoever be the Inſtruments, God himſelf is the principal Agent. What they do, they doe it by Gods ordination and appointment. It was one thing which Rabſhakeh would have Hezekiahs ſervants to tell their Maſter, concerning his coming up againſt Jeruſalem, Iſa. 36.10. Am I now come up without the Lord againſt this place to deſtroy it? The Lord ſaid unto me, Goe againſt this place, and deſtroy it. This he ſpake falſely, and yet truely; falſely as pretending to a Commiſſion and Warrant from the Lord for what he did; yet ſo as there was a truth in what he ſaid. Though he had no word from God, yet it was by his ſecret counſel and appointment that he came up thither. So the ſame Prophet, ſpeaking from the Lord, elſewhere aſſerts it, Iſa. 10.5. O Aſſyrian, the rod of mine anger, the ſtaffe in their hand is mine indignation. So it is in what hand ſoever it be, the Rod, the staffe of Affliction and Suffering is Gods. If the Aſſyrian come up againſt Jeruſalem, it is God that ſendeth him. [I will ſend him against an hypocritical Nation, and againſt the people of my wrath will I give him a charge; (ſo it there followeth) verſ. 6. True it was, he intended nothing leſſe then the doing of Gods work, the fulfilling of his will, p. 45as the next verſe hath it, [Howbeit he meaneth not ſo, neither doth his heart think ſo, verſ. 7.] He came of his own head, to doe what was in his own heart, to ſatisfie his ambitious and cruel minde, in conquering of Kingdomes, and making havock of the people where he came. That was his deſign. Yet ſo as herein he had a ſecret Commiſſion from God, who ſent him as a ſcourge againſt that people. Thus is God the Orderer and Diſpoſer of whatever evils befall his people. Shall there be evil in a City, (and ſo in a Family) and the Lord hath not done it? Amos 3.6. Evill of affliction and ſuffering is Gods work, iſſuing out of his mouth. That is the Churches acknowledgement in her captivity. Lam. 3.37, 38. Who is he that ſaith, and it cometh to paſse, when the Lord commandeth it not? Out of the mouth of the moſt High proceedeth not evill and good? As proſperous ſucceſſes, ſo croſſe iſſues, they are all of them by Gods determination and appointment. I form the light, and create darkneſſe, I make peace and create evill, I the Lord doe all theſe things. Iſa. 45.7. So it was in the ſufferings of our bleſſed Saviour, (as I have in part ſhowen you already, and ſhall (God willing) do it yet more fully,) it was God, his heavenly Father that meaſured them out to him. He it was that mixed, that tempered that Cup for him, his naturall Son; and the like he doth for all his adopted children. And if ſo, then great reaſon there is why they (as their bleſſed pattern here doth) in all their afflictions and tryals ſhould look up unto him, taking notice of his hand in the ordering and diſpoſing of them. Without which they can neither have ſupport under them, nor yet a ſanctified uſe of them.

p. 46Which let it be applyed by way of Reprehenſion, Applic.Exhortation.

Ʋſe 1. Ʋſe 1 Reprehenſion of ſuch as in their afflictions look only downwards.By way of Reprehenſion. Were the eyes of our bleſſed Saviour in his ſufferings thus raiſed upwards, what then mean our eyes to be caſt altogether downwards, as often they are? In afflictions and ſufferings, whither is it that men ordinarily look? Some they know not to what, to Chance and Fortune, things which are not; others to Instruments and ſecondary cauſes. So it is for the moſt part. If men be plundered and ſpoyled of their goods, whither doe they look? To the Chaldaeans, the Sabaeans, the ſpoylers, Robbers, Enemies that did it. If themſelves or theirs, be viſited with ſickneſſe, what is it that they pore upon? The time, and place, when and where they got it, how they came by it, and by what means they may be rid of it. And ſo for Slanders, their inquiry only is after them that raiſed them. This is the higheſt pitch that carnall ſpirits riſe unto. As for God, he is not in all their thoughts (as David ſaith of the wicked man, Pſal. 10.4.) And as for Gods own children they are oft times blame-worthy in this kinde, for looking too much downward, too little upward. And thence is it that they are ſo impatient under their Croſſes, as too often they are like Horſes champing upon the Bil, not conſidering the hand that holdeth the Bridle; biting the ſtone, not taking notice of the hand that throweth it. Ʋſe 2 So did not our heavenly Pattern.Exhort. to follow Chriſts example in looking upwards unto God.

Ʋſe 2. Whom, be we (who profeſſe our ſelves his Scholars) exhorted in this, to imitate and follow. In all the croſſes and afflictions which befall us look upwards. It was Eliphaz his ſpeech p. 47to Job, in that text forecited, and it was a true one, Job 5.6. Affliction cometh not forth of the duſt, neither doth trouble ſpring out of the ground; wherein he giveth him to know (what he was not ignorant of) that afflictions have a higher riſe then men ordinarily look at. They are not things which happen by chance, neither do they depend meerly upon ſecondary cauſes; they have God himſelf for their principal Efficient. And therefore in all our Afflictions look upwards. So muſt they doe who would finde out the Head of a River, they muſt go upwards. And the like courſe take we, that we may finde out the head of every affliction, look upwards, look above and beyond all ſecondary cauſes, Inſtruments, means, occaſions, look up unto God himſelf. The thoughts of a Chriſtian in his ſuffering concondition ſhould never reſt till they come at God.

Nay, till then they will never reſt, The only way to quiet the ſpirit in Affliction, to ſee God in it.till they come to ſee God in every tryall, take notice of his hand. Whence is it that Impatiency ſo often ſurprizeth the hearts of Gods own people as it doth? Surely from their looking ſo much at the Creature, ſo little at the Creator as they doe. When once a man cometh to ſee God in an affliction, this quiets all. Such effect it had upon David; I was dumb (ſaith he) and opened not my mouth, becauſe thou Lord didſt it, Pſal. 39.9. In his affliction, ſo long as he looked at ſecondary cauſes, he could not be quiet. No, then (as he tells us verſ. 3.) his heart was hot within him, while he was muſing the fire burned, and then he ſpake with his tongue, venting his Paſſions in ſome unbecoming expreſſions. But when once he came p. 48to ſee God in it, ſeriouſly to conſider, that this was his doing, this apprehenſion quieteth and ſilenceth him, working in him that patience, that quiet compoſure of Spirit, which by all his reaſoning he could not attain unto. And the like effect it will have wherever it taketh place. The ſoul coming to apprehend that it hath to deal with God, that it is God who hath done what it feels, this ſilenceth the Tongue. So it did to Aaron, Lev. 10.3. when his two ſons were taken away by that ſtrange and unheard of judgement, devoured by fire from heaven, Moſes telling him, (what there he doth) This is that which the Lord ſpake, I will be ſanctified in them that come nigh unto me,] it followeth, And Aaron held his peace,] quietly and patiently ſubmitting to the will of God. And ſo it was with Job; ſeeing God in all his Afflictions, In all this (ſaith the Text) he ſinned not, in thought, word, or deed, Job 1. laſt. And ſuch effect it will have upon a ſanctified ſoul; coming to ſee God, ſeriouſly to conſider, that it hath to deal with him, ſo as if it ſtrive and contend, it muſt contend with him, the Pot-ſheard with the Potter, this ſilenceth the tongue, and keepeth the heart in temper from riſing up in inordinate Paſſion. This it was which made our Bleſſed Saviour ſo patient in this his Paſſion, inſomuch that he was brought as a Lamb to the ſlaughter, and as a Sheep before her Shearer is dumb, ſo opened he not his mouth, (as the Prophet Iſai deſcribeth the manner of his ſuffering) Iſa. 53.7. This it was that made him ſo willingly ſubmit to the drinking of this Cup, he ſaw his Fathers hand in it: As for the Judas and the High-Prieſts, and Souldiers, &c. they were but p. 49as the Apothecary, by whom this Potion was brought and miniſtred unto him: in the mean time he looked upon God his Father as the Phyſician, who had preſcribed and ordered it for him.

And herein looking upon God his Father, 2he looketh upon him as a Father. Chriſt looking upon God as his Father.There is the ſecond thing which I propounded here to be taken notice of, The Cup which my Father hath given me.] Thus eying God in theſe his ſufferings, he looketh upon him under the notion of a Father.

And ſuch is God to his people, Obſ. God afflicting his people, he is ſtill their Father. Signanter autem non dicit, Deus aut Judex dedit, ſed Pater, utſciamus Deum, etiam quum flagellat, Patrem eſſe. Ferus Annot. in Text.even when he afflicts them, he is ſtill their Father. Let that be a ſecond Obſervation, no leſſe uſefull then the former. When God is moſt angry, and dealeth moſt ſeverely with his people, yet even then they may call him Father. So we finde the Church doing, Iſa. 63.15, 16. where expoſtulating with God about his alienating himſelf from her, Where is thy zeal (ſaith ſhe) & thy ſtrength, the ſounding of thy bowels, and of thy mercies towards me? are they reſtrained? God did not manifeſt himſelf in ſuch conſpicuous ſigns and tokens of his affection towards his people as in former times he had done, which ſhe ſadly bewails; But mark what followes; Doubtleſſe thou art our Father, though Abraham be ignorant of us, and Iſrael acknowledge us not; thou O Lord art our Father. And the like again we finde in the Chapt. following, cap. 64.7, 8. where the Church taking up the like complaint concerning Gods dealing with her, Thou haſt hid thy face from us, and haſt conſumed us becauſe of our Iniquites, yet in the next verſe ſhe ſubjoyns, But now O Lord thou art our p. 50Father. Thus in her ſaddeſt condition, even then when God hid his face from her, and dealt moſt ſeverely with her, yet ſtill ſhe layeth claim to her Relation, calling him her Father. And the like may all true Believers doe, whatever their ſtate or condition be, yet ſtill they may call God their Father.

Reaſ. Reaſ. For ſo he ſtill is, this Relation being an everlasting Relation. This Relation everlaſting.Such is the Covenant betwixt God and his people, I will make an everlaſting Covenant with them, Jer. 32.40. When God taketh a people into Covenant with himſelf, (the Covenant of grace) giving himſelf to be their God, and taking them to be his people, this Covenant is an everlaſting Covenant, a Covenant that ſhall never be broke; Betrothing them unto himſelf he doth it for ever. So runs that promiſe which God maketh to his Church, Hoſ. 2.19. I will betrothe (or marry) thee to me for ever. Thus is he an everlaſting husband; and ſo an everlaſting Father to his people. That is one of the Titles given to the Meſſiah, to Chriſt, Iſai. 9.6. The everlasting Father. And ſo is God to his people. Once a Father, and ever a Father. As it is with natural Parents, though they fall out with their children, and fall upon them, are angry with them, and make them feel their diſpleaſure, yet this doth not diſſolve the Relation that is betwixt them; no more doth it betwixt God and his children.

Ʋſe 1. Applic. A comfortable meditation, and ſo let it be to all the ſons and daughters of Zion, Comfort to true Believers.even all true Believers, who are ſometimes, oft times, ſons and daughters of Affliction, lying under the correcting hand of God. Such was Jobs condition, p. 51whom we hear complaining to his friends, that the hand of the Lord had touched him, Job 19.21. And the like doth David, Pſal. 38.2.3. where he ſadly bemoans his condition unto God. Thine arrowes (ſaith he) stick fast in me, and thy hand preſſeth me ſore.] So again, Pſal. 32.4. Day and night thy hand was heavy upon me. And in the like language we may hear the Church bewailing her calamity, Lam. 3.2. Surely againſt me is he turned, he turneth his hand against me all the day. Thus doth Gods hand, his afflicting and correcting hand, often lie heavy upon his deareſt Saints. But let it not diſcourage them, ſo long as it is the hand of their Father; which it is even then when God reacheth forth unto his people the bittereſt Cups that can be, yet ſtill he is their Father. A Father when he frowns, as well as when he ſmiles, when he ſtrikes, as when he ſtroketh, ſtill retaining the ſame Relation.

Yea, and the ſame Affection. Gods affection to his people ſtill the ſame.As he is an Everlaſting Father, ſo his Love is an everlaſting love. I have loved thee with an everlaſting love, Jer. 31.3. God ſometimes, oft times, changeth his countenance towards his people, but his Affection is not changed.

Sit licet in natos facies auſtera Parentum,

Mens tamen aequa manet—

Naturall Parents ſometimes frown and bend their browes at their children, there is nothing but anger and wrath in their countenance, yet even then their affection towards them is the ſame that ever it was. And ſo is it with God our heavenly Father; being offended and diſpleaſed p. 52with his children, he frowns upon them, ſo as it may be there is nothing but wrath in his face, yet even then there are bowels of fatherly compaſſion within. So runs that known promiſe which the Lord maketh to the Seed of David, Pſal. 89.31, 32, 33. If they break my Statutes, and keep not my Commandements, then will I viſit their tranſgreſſion with the rod, and their iniquities with ſtripes. Nevertheleſſe my loving kindeneſſe will I not utterly take from them, &c. God doth not take away his loving kindeneſſe from his people though for a time he may hide his face from them. In a little wroth, I hid my face from thee for a moment, but with everlaſting kindeneſſe will I have mercy on thee, ſaith the Lord thy Redeemer. Iſa. 54.7, 8. Joſephs bowels never yearned more towards his Brethren, then when he turned his face from them, and dealt moſt rigorouſly with them, binding Simeon before their eyes, (as you have the ſtory) Gen. 42.24. God is never more affectionately compaſſionate towards his children then when he dealeth moſt ſeverely with them. Is Ephraim my dear Son (ſaith the Lord in that patheticall paſſage, Jer. 31.20.) is he a pleaſant childe, for ſince I ſpake againſt him, I do earneſtly remember him ſtill; therefore my bowels are troubled for him.] Ephraim, the people of Iſrael, (one Tribe put for the whole Nation,) they had not behaved themſelves ſo as that they deſerved to be owned by God, as a dear Son, as a pleaſant childe, that he ſhould ſo look upon them, ſo acknowledge them; no, they had walked unanſwerably and unſuitably to that high Dignity conferred upon them, and given God juſt cauſe for ever to reject and caſt them off; whereupon he ſpake againſt p. 53them, threatning them by his Prophets, yea and proceeding againſt them in a way of judgement, yet he still remembred them, having ſtill a fatherly affection towards them; His Bowels were troubled for him;] A humane expreſſion ſuited to vulgar apprehenſion. When a man taketh a thing to heart, and is deeply affected with it, it maketh his bowels yearn and move within him, ſending forth deep ſighs and groans; even ſo was the Lord affected with the condition of that his people. In all their affliction he was afflicted (as he elſewhere expreſſeth it) Iſa. 63.9. Even as every ſtroak which a tender Mother giveth unto her dear childe it goeth to her own heart, even ſo is God affected towards his people; when being provoked by their ſins he taketh the Rod in hand, and dealeth ſharply with them, this is ſo far from alienating his fatherly affection from them, that it is hereby rather inflamed and increaſed.