The Drinking of the Bitter Cup, Text (4 of 6)

The Drinking of the Bitter Cup · Text (4 of 6)

p. 155The Cup which my Father hath given me, Obſ. An exemplary Reſolution, to be taken up by every Chriſtian, willing to ſuffer what God will have him.ſhall I not drink it?] Behold here an exemplary reſolution, fit to be taken up by every Chriſtian concerning whatever Cups God at the preſent doth, or hereafter may preſent unto him, whatever tryals, afflictions, ſufferings he is or ſhall be pleaſed to exerciſe him with, be it in body, in ſoul, in Relations, p. 156in Eſtate, in good Name, in Liberty, in life, whatever they be, ſtill in the purpoſe and reſolution of his heart to ſay of all and every of them in like manner, The Cup which my Father hath given me, ſhall I not drink it? So ſubmitting unto his will and pleaſure, and that not only patiently, but willingly. A duty held forth by Pattern.For this we have a Pattern here in him, whoſe practiſe for the moſt part is a Rule. And it is no other then what we finde in ſome other of the Saints of God. This is that which Saint James ſaith of the Prophets, Jam. 5.10. whom he there propounds fot an enſample of ſuffering affliction. In particular, the holy man Job (whom he there in the next verſe inſtanceth in) how patiently, how willingly did he drink this Cup, ſubmit to the will of God in his many and great afflictions? When his Wife gave him that pernicious counſell, to make a ſpeedy riddance of his trouble one way or other, What (ſaith he) ſhall we receive good at the hands of God, and not evill? Job 2.10. A reſolution not unlike unto this of our Saviours in the Text. Jobs Cup, which he had taſted and drunk of already, was a bitter Cup, his ſufferings many, and thoſe ſharp. In his Eſtate, in his Children, in his Body. Behold him bleeding (as I may ſay) in every vein already. And what greater tryals might be yet behinde, he knew not. Yet whatever for the preſent they were, or for the future might be, this is his reſolution, he will receive evil at Gods hand as well as good. He had received bleſſings from him joyfully, thankfully, and he will with the ſame hand take Croſſes from him, not only patiently, but willingly. Thus ſhould a Chriſtian be ad utrumque paratus; ready to take a bitter Cup p. 157from Gods hand as well as a ſweet one, Adverſity as well as Proſperity, Croſſes as Bleſſings. As he receiveth the one joyfully, ſo the other willingly, both thankfully. By Precept.And what we have thus held forth by Pattern, we ſhall finde alſo ſeconded by Precept, and that by our Saviour himſelf in that obvious Text, Math. 16.24. where having given Peter that tart check for the counſell which he gave him to decline his ſufferings, he preſently ſubjoyns as a Leſſon for him and all other his Diſciples, to take notice of. If any man will come after me, let him deny himſelf and take up his Croſſe and follow me.] If any man will come after me,] that is, take upon him to be a Diſciple of mine, a Profeſſor of the Goſpell, or follow me to Heaven, whither I am going, Let him deny himſelf,] lay aſide all carnall Intereſts, all worldly reſpects, as to any inordinate affection towards them. And let him take up his Croſſe.] foreign. The phraſe is emphaticall; Attollat crucem ſuam] i. e. Onere quantumvis duro & gravi in humeros alacriter ſublato, &c. Bez. Gr. Annot. ad loc.not only bear the Croſſe when it is layed upon him, but take it up. Not only ſuffer what he cannot ſhift, as the beaſt beareth the burden which is layed upon it, and it cannot ſhake off. But willingly and chearfully ſubmitting to Gods diſpenſations, in ſuffering what he by his Providence ſhall call him to. Thus we ſee the Duty held forth both by Pattern and Precept. Chriſtians muſt ſubject themſelves to their heavenly Father in drinking whatever Cups he preſents to them, and that willingly, chearfully.

Obj. Why, but it may be ſaid, Obſ. Chriſt ſeemingly unwilling to drink this up.did our Saviour ſo? do we not finde him deprecating this Cup, praying againſt it, and that earneſtly, wiſhing that it might paſſe from him? how then did he p. 158drink it willingly? And do we not finde him telling Peter in that Text even now cited, Joh. 21.18. that when he ſhould goe to his Martyrdome, another ſhould carry him whither he would not? And is it not ſo with the beſt of Gods Saints, doe not they ſuffer without, or againſt their wills?

A. A. For anſwer to this briefly. There is a two-fold will. A twofold will, Natural and Spiritual.A naturall, and a ſpirituall will; or two motions of the ſame will, the one from Nature, the other from Grace. Now it is true, the former of theſe, is averſe to ſuffering, flyeth from death, and all other like evils, which are deſtructive to it ſelf. But the other in a regenerate perſon, it over-rules this, carrying the ſoul contrary to the inclinations of nature, to yield obedience to the will of God, and that willingly. So it was with our bleſſed Saviour, in whom we finde theſe two wills, or two motions. A natural motion inclining him to wiſh that this Cup might paſſe from him (as there we have it.) But then a ſpiritual motion over-ruling that naturall will of his, bringing it off to a willing obedience to the will of his heavenly Father. Nevertheleſſe, not as I will, but as thou wilt. And ſo it is with other of the Saints. However the ſtream of nature runneth one way, yet the winde of the Spirit carryeth them another. Nature ſeeking the preſervation of it ſelf, declines ſufferings, but Grace ſubmits to them, Reaſ. 1 and that willingly.

This ſtone being thus removed, To ſuffer is part of a Chriſtians obedience to God, which muſt be willingI might now go on, and ſhew you why Chriſtians are thus to ſuffer. Great reaſon for it. This is part of their Obedience unto God, their ſuffering work, which muſt be performed willingly, without which it p. 159deſerves not the name of Obedience. If ye be willing and obedient, (ſaith the Lord to his people) Iſa. 1.19.

And it is part of their Conformity to Chriſt, Reaſon 2 whom they are to imitate, as in his Active, Part of his conformity to Chriſt.ſo in his Paſſive Obedience, ſuffering as he ſuffered. But it is not my purpoſe to inſiſt upon the Doctrinall part. That which I aim at is the working of this Duty upon the heart by way of Application.

That I ſhall direct only two wayes; Applic. By way of Reprehenſion, And Exhortation.

1. By way of Reprehenſion, Ʋſe 1 Reprehenſion of 3 ſorts.under which fall not a few. Reduce them into three ranks.

Such as deſpiſe the Judgements of the Lord;

Such as murmure at them;

Such as faint under them. All which are far from this diſpoſition which here we meet with in our bleſſed Saviour. To ſpeak a word to each of them ſeverally.

1. Sort 1 Some there are who deſpiſe the Judgements of the Lord: Deſpiſers of Gods Judgements.As the Iſraelites are charged to have done by the Judgements of his mouth, his word, Ezek. 20.13. They have deſpiſed my Judgements. So doe they by the Judgements of his hand, Of which 4 ſorts.his works of Judgement, they deſpiſe them: ſleight them, under which head come divers.

1 Such as put this Cup far from them. 1So did they of whom the Prophet Amos ſpeaketh, Such as put this Cup far from them.6.3. They put far away the evil day. In the midſt of their other Cups, whileſt they were drinking Wine in Boles, (as the 6 verſ. there hath it) quaffing and carouſing, p. 160drinking by meaſure without meaſure, (as Drinkers of Healths (as they abuſively call them) uſe to do) this Cup was far removed out of their ſight. Whileſt they were rioting and revelling, feaſting and ſporting, they little thought of the day of Calamity which was then coming upon them. And ſo is it with many. In the time of Proſperity, whileſt they have the ſweet Cup at their mouths, they never think of that bitter Cup, which ſooner or later they may, nay muſt drink of. Never think of the day of Adverſity, the day of Affliction, the day of Death. And ſo they go on ſecurely in their ſins, promiſing to themſelves ſecurity, that they ſhall not feel of the Judgments of God. So was it (as with literall, Iſa. 47.8. ſo) with Myſticall Babylon, Rev. 18.7. She ſaith in her heart, I ſit a Queen, and am no Widow, and ſhall ſee no ſorrow. Being in a proſperous and flouriſhing condition, ſhe promiſeth to her ſelf that ſhe ſhould never ſee a change. But mark what follows in the next Verſe. Therefore ſhall her plagues come in one day, death, and mourning, and famine, and ſhe ſhall be utterly burnt with fire, &c. See here what it is that all ſecure ſinners may expect, ſuch as putting this Cup, the Judgments of God, far from them, go on in their ſinfull provocations: certainly God hath a Bitter Cup for them, which ſooner or later they ſhall drink; and that it may be ſooner then they are aware of. Expreſſe to this purpoſe is that known Text, (which I wiſh all of this rank may take notice of,) Deut. 29.19, 20. Where the Lord telleth his people Iſrael, that if there ſhould be amongſt them a root that beareth Gall and Wormwood, (any wicked and ungodly perſon, whoſe ſins are as diſtaſtefull unto p. 161God, as the bittereſt Gall or Wormwood are unto man) And it come to paſſe (ſaith the Text) when he heareth the words of this Curſe, that he bleſſe himſelf in his heart, ſaying, I ſhall have peace though I walk in the imagination of myne heart, to adde drunkenneſſe to thirst, (one ſin to another) then mark what follows. The Lord will not ſpare him, but then the anger of the Lord and his jealouſie ſhall ſmoke like fire againſt that man. The Cup of Gods wrath is not nearer to any than thoſe who thus put it far from them.

2. And others there are not much unlike them, 2Such as will not ſee it when it cometh towards them.who when this bitter Cup is coming towards them, yet they ſhut their eyes againſt it, ſo as ſeeing they will not ſee it. Such the Prophet Iſai ſpeaketh of, Iſa. 26.11. Lord (ſaith he) when thy hand is lifted up they will not ſee. Notwithſtanding God was at work, wonderfully declaring and manifeſting his power, as in working miraculous deliverances for his people, ſo in executing ſtrange and remarkable Judgements upon his and their enemies, yet they ſhut their eyes againſt it, not regarding what he did. Even ſo deal many. When Gods hand is lifted up, and his Judgements are abroad in the earth, this Cup is walking to and fro on every ſide of them, yet they ſhut their eyes againſt it, will not take notice of it ſo as to be at all affected with it. Though it be coming towards them, yet they hope it ſhall not come at them, ſo was it with thoſe Edomites, whom I ſpake of before: Though the Cup of Gods fury went round among the Nations, ſo as all their Neighbours had drunk of it, yet they hoped they ſhould not do the like. Even ſo is it with many ſecure ſinners. In the midſt of common p. 146calamities, they promiſe to themſelves immunity and freedome, that this Cup ſhall paſſe by them. So did the Jewes of old, though the Lord ſent his Prophets to them one after another, every one with a Cup in his hand, (as the Prophet Jeremy there ſaith of himſelf in that Text forecited, Jer. 25.) a Cup of wrath and fury, which they held forth unto them, threatning them with the Judgements of God, yet few of them gave credit to what they ſaid. But what ſaith the Lord to them for this? You may read it (as often elſewhere, ſo) Amos 9.10. All the ſinners of my people ſhall die by the Sword, which ſay, the evil ſhall not overtake nor prevent us.] The Sinners of my people, preſumptuous ſinners, (ſuch as the greateſt part of them were) though God had threatned his Judgements againſt that Nation, yet they neither feared, nor cared for them, they would believe no more then they felt, ſtill they flattered themſelves, that the Judgements threatned either ſhould not come, or not come at them, they ſhould do well enough. Now as for ſuch, the Lord there tells them what they ſhould expect, they ſhould be ſure to dye by the Sword, whoever eſcaped his Judgements they ſhould not. And the like let all ſecure ſinners look for. Such as make a Covenant with death, and with Hell they are at an agreement, (as the Prophet Iſai ſets forth the ſecurity of the Rulers of Iſrael, Iſa. 28.15) ſaying in their hearts, (as it there followeth) when the overflowing ſcourge ſhall paſſe through, it ſhall not come unto us. Thus do they (as he goeth on) make lyes their refuge, and under falſhood do they hide themſelves. But let all ſuch make account that this Covenant of theirs ſhall be diſanulled. So the Lord p. 147there threatens it againſt thoſe Rulers, verſ. 18. Your Covenant with death ſhall be diſanulled, and your agreement with Hell ſhall not stand, when the overflowing ſcourge ſhall paſſe through, then ye ſhall be trodden down by it. Secure ſinners ſhall not eſcape the Judgements of God. They who when his hand is lifted up will not ſee, they ſhall ſee and feel. So the Prophet there threatneth them in that Text even now cited, Iſa. 26.11. Lord, when thy hand is lifted up they will not ſee, but they ſhall ſee and be aſhamed, yea the fire of thine enemies ſhall devour them.] The fire of thine enemies, the fierce wrath of God, wherewith he is wont to proceed againſt his enemies. When that ſhould break forth upon them (as it ſhould) then they ſhould ſee what they would not ſee, they ſhould feel the Judgements of God to their coſt and ſmart. But I paſs on.

3. Others of this rank there are, 3Such as will not, let it down, are not affected with ſufferings.who notwithſtanding God giveth this Cup into their hand, and even (as I may ſay) putteth it to their mouths, yet they will not drink it, they will not let it down. Whatever afflictions or ſufferings God is pleaſed to inflict upon them they take them not to heart, they are not affected with them as they ought to be. Which ordinarily ariſeth from one of theſe three heads.An evil ariſing from

1. Sometimes from a kinde of naturall ſtupidity, 1that ſame foreign, Naturall ſtup…dity.(as Philoſophers call it) a ſtupid ſenſeleſneſſe. When men are like cold Iron, not ſenſible of the ſtrokes of Gods hammer; Afflictions make no impreſſions upon their ſpirits. So is it with ſome. God ſtrikes them (as it were) in every Vein, yet they bleed not, he followeth them with ſundry kindes of afflictions p. 164and croſſes, viſits them in their Eſtates, in their Relations, in their Bodies, yet none of theſe reach unto the Soul, they are not moved thereby.

2. 2Sometimes from Atheiſticall profaneneſſe, a profane contempt of God, A heiſticall profaneneſſe.and of his dealings. Thus do ſome harden their hearts, and ſo bear up head againſt God himſelf, againſt his threatnings, and againſt his Judgements, as if they were not worth the taking notice of. No, come what will come, they are reſolved it ſhall never come near their hearts. And out of this Principle, they will not let down thoſe bitter Cups, which are given them to drink.

3. 3Or (thirdly) from a falſe and erroneous Principle. E…oneous Principles.So is it with ſome, who conceive it is not for a Chriſtian to be affected or moved with temporall loſſes, or croſſes. Such was the conceit of the Stoicks of old, who held that it was not for a wiſe man to be ſubject to ſuch Paſſions. And ſuch a Stoicall Apathy hath, in the croud of other errors, at this day crept in among ſome! Chriſtians, and that under the name of Religion. To be affected with the loſſe of Eſtate, of Friends, of neareſt and deareſt Relations, Husband, Wife, Children, they look upon it as a thing below them, as unworthy of and diſhonourable to their profeſſion. An error, a groſſe and groundleſs one. Religion doth not ſtop the courſe of affections, or Paſſions, only it moderateth and rectifieth them. We finde our bleſſed Saviour weeping over Lazarus's Sepulchre, Joh. 11.35. To make ſo light of the hand of God, as not to be affected with it, it is a kinde of ſleighting and deſpiſing his Chaſtiſements; which whoſo ſtand guilty of, upon what pretenſe p. 165ſoever, deſerve a juſt Reprehenſion.

There are yet a fourth ſort, 4who come within the compaſſe of this Reprehenſion, Such as caſt in up again.ſuch as drink this Cup, but they do not keep it. Like a queazy ſtomack, which having taken in a diſtaſtefull potion, preſently caſts it up again, not retaining it till it have had the effect for which it was intended. So they, when afflictions fall upon them, are for the preſent affected with them, but they ſuffer them not to reſt upon the heart untill the work be done for which they are ſent. A uſual caſe, when God ſtrikes men in any kinde, preſently they deal as men who conceive themſelves ſtruck with the Plague, or ſome ſuch other malignant diſeaſe, take ſomething to drive it from the heart, which they do either by letting in Diabolical ſuggeſtions into the Soul, ſuch as Satan is ready to dart into the hearts of men, for the hindering of the kindely working of Afflictions; of which kinde are thoſe common ones; Seeing it is no better, it is well 'tis no worſe; in vain to grieve for what they cannot help; hereby they may hurt, but no way benefit themſelves, &c. Or elſe, by ſeeking other wayes and means of diverting and taking off their thoughts; perhaps, vain Company, unſeaſonable Recreations, ſports and paſtimes. As Saul, when the Evil Spiri was upon him, calls for David, that by playing upon his Harp, he might drive it away, 1 Sam. 16. v. laſt. At the beſt, by immerging and plunging themſelves into the affairs and buſineſſes of the world. As Cain did, when flying from the preſence of the Lord, he betook himſelf to the building of a City, Gen. 4.17. Now this is alſo a kinde of deſpiſing the Chaſtiſement of the Lord; when men only taſt: p. 150of the Cup which God giveth them, and having ſipped of it caſt it away. A thing which many times provokes God againſt his own people, cauſing him to double his ſtrokes upon them, to renew and increaſe their ſorrowes and ſufferings. Here is then the firſt rank of thoſe who come within the compaſſe of this Reprehenſion; ſuch as deſpiſe the Judgements or Chaſtiſements of the Lord; either putting this Cup far from them, or when it cometh nigh them, ſhutting their eyes againſt it, or when it is put to their mouth, not drinking it, or having drunk it, caſt it up again. Paſſe we now to the Second.

A ſecond ſort there are who do drink this Cup, Sort 2 but it is with a great deal of loathing, Rep…ners and Murmurers.they ſuffer Affliction, but it is with a great deal of impatience and diſcontent, repining and murmuring at it. Such entertainment do Afflictions ordinarily finde when they meet with an evil and unſanctified heart, eſpecially if they be in any meaſure ſharp and grievous. Preſently what murmurings, what grudgings, what repinings, what ſecret diſcontents ariſe in the ſoul? A uſual thing I ſay, with wicked and ungodly perſons. If the hand of God lye heavy upon them, preſently their hearts begin to boyl and ſwell within them, as if ſome hard meaſure were offered them. And many times this inward diſtemper breaketh forth in outward expreſſions, in geſtures, words, actions, whereby either directly or indirectly they do blaſpheme God himſelf. Thus we read, when the Angels were pouring out their Vials, men blaſphemed the Name of God. So we finde it thrice repeated in that one Chapter, Rev. 16 v. 9.11.21. looking at him, as having power over thoſe plagues, p. 151(as the 9 verſe hath it) inſtead of repenting and giving glory to him, (which they ſhould have done, as it there followeth) they ſpeak evil of him, and his dealings with them.

Yea a ſpice of this diſtemper may ſometimes (too often) be found even in Gods own people. An infirmity to which Gods own people are ſubject.Not only ſecret murmurings ariſing in their hearts, but even ſometimes breaking forth at their lips; Paſſion venting it ſelf in undutifull and unbecoming expreſſions. So it was with the people of Iſrael, when they came to the waters of Marah, they preſently fell to murmure againſt Moſes, Exod. 15.24. and ſo againſt God in him, (as Moſes tells them, Exod. 16.7. and the Lord himſelf interprets it, Numb. 14.29.) And the like they did upon other occaſions, as in the want of bread, Exod. 16.2. Thus did they murmure in the Wilderneſſe. And the like are the beſt of Gods Saints ſubject to. If God bring them to the waters of Marah, bitter waters, giving them ſome bitter Cup to drink, exerciſing them with ſome ſharp afflictious, their geſtures, their ſpeeches, their actions are too ready to bewray the ſecret diſcontents and impatience of their ſpirits. Thoſe inſtances of Eliah, Jeremy, Job, Jonah, are all obvious. All eminent ſervants of God, and yet how were they ſurprized with this diſtemper? Now, O Lord, take away my life, for I am not better then my Fathers, (ſaith Eliah in the Wilderneſſe) 1 King. 19.4. Why is my pain perpetuall, and my wound incurable, which refuſeth to be healed? Wilt thou be unto me altogether as a Lyar, or as waters that fail? (ſaith Jeremy to his God in a diſtempered Paſſion) Jer. 15.18. And again, O Lord thou haſt deceived me, and I was deceived, thou art ſtronger then I, and p. 168haſt prevailed, I am in deriſion daily, every one mocketh me, cap. 20.7. And again v. 14. Curſed be the day wherein I was born, let not the day wherein my Mother bare me be bleſſed; and ſo he goeth on to the end of the Chapter, in a great deal of paſſionate language, bewraying a ſtrange diſtemper that was upon him by reaſon of the contempt and treachery, and ill uſe which he met with. And the like we finde in Job. Though looked upon, and that deſervedly, as a pattern of patience, yet we may hear him venting his Paſſion in the like language, cap. 3. where from the 3d verſe to the 16th, he ſpends himſelf in ſuch paſſionate expreſſions. Let the day be darkneſſe wherein I was born, &c. And ſo Jonah, when his gourd was withered, and the Sun lay hot upon his head, he breaks forth in Paſſion, not ſparing to tell God to his face, that he did well to be angry, even unto death. Jon. 4.9. Strange diſtempers to be found in ſanctified hearts. Is it ſo that any of us have found, or at any time ſhall finde any ſpice hereof in our ſelves, (as who can ſay he is free) take we the reproof to our ſelves; taking notice that it was far otherwiſe with our bleſſed Saviour, our heavenly pattern. Though his Cup was a bitterer Cup then ever any man upon earth taſted, yet we finde him far from murmuring or repining when he was to drink it.

There are yet a third ſort who drink this Cup, Sort 3 but they faint in the drinking of it. Such as faint un… afflictions.As the firſt ſort make their ſufferings too light, ſo theſe make them too heavy, their ſpirits drooping and ſinking under their burdens. A weakneſſe very incident even to Gods own people, yea to the beſt of them. It is that which Jeremy ſaith of himſelf, p. 169Jer. 8.18. When I would comfort my ſelf againſt ſorrow, my heart is faint in me. And the like we may hear from the Church in her Captivity, Lam. 1. laſt: My ſighes are many, and my heart is faint. Such deliquiums, ſuch deſpondencies and faintings, the ſtrongeſt of Saints (as I ſaid) are ſubject to. It is that which David ſaith of himſelf, when he was in ſome eminent danger, My ſoul is bowed down, viz. through fear, Pſal. 57.6. and elſewhere; being purſued by his implacable enemy King Saul, hunted as a Partridge in the Mountains, (as himſelf expreſſeth it) we finde him giving up himſelf for a loſt man; He ſaid in his heart, I ſhall now periſh by the hand of Saul, 1 Sam. 27.1.

An infirmity ariſing partly from the weakneſſe of nature, An Infirmity from whence ariſing.which contributes much to theſe deſpondencies; but chiefly from the weakneſſe of grace. If thou faint in the day of Adverſity, thy ſtrength is ſmall, (ſaith the Wiſeman) Prov. 24.10. thy ſpiritual ſtrength, it argues Faith to be weak. This it is which ſupporteth and beareth up the ſpirit under afflictions, keepeth it from fainting. I had fainted (ſaith David) unleſſe I bad believed to ſee the goodneſſe of the Lord in the Land of the living. Pſal 27.13. Faith in God, believing his Promiſes, and reſting upon his power, mercy, truth, it boyeth up the ſoul, keepeth the head above water. Where Faith faileth, no wonder if the heart fainteth. And it is often helped forwards by looking upon afflictions through falſe Glaſſes, which repreſent them greater then they are. As alſo by neglecting or refuſing means of Conſolation and comfort. As it is ſaid of Rachel (the Benjamit…ſh women deſcended from Rachel,) when her children were carried into Captivity, ſhe w…pt (ſaith the Text) p. 154and would not be comforted, becauſe they were not, Mat. 2.18. Thus it is ſometimes, when God withdraws one bleſſing, men overlook all others they enjoy, and will take no comfort in them. Like Children, who if one of their toyes be taken from them, they preſently throw away all the reſt. But from what ground ſoever it ariſeth, or by what means ſoever it is procured or promoted, it is a weakneſse, and that ſuch a one as deſerves a juſt Reprehenſion. It was not ſo with our bleſſed Saviour. Never was there Cup like this Cup, which he was now to drink, yet behold here how he beareth up under it, betaking himſelf to his ſuffering work with a holy and ſteadfaſt reſolution. The Cup which my Father hath given me, ſhall I not drink it? Thus much by way of Reprehenſion.

From which paſſe we (in the ſecond place) to that which I principally aim at, Ʋſe 2 Exhortation, to follow this Pattern.Exhortation. Where let me ſet this pattern before you, propounding it for your imitation, exciting and ſtirring up all who profeſſe themſelves the Diſciples of Jeſus Chriſt that herein they would endeavour to ſhew themſelves conformable to this their Head. Conformity to Christ, is that which God hath predeſtinated all his Elect people to. So the Apoſtle infoms us, Rom. 8.29. Whom he did foreknow, he alſo did predeſtinate to be conformed to the Image of his Son, to be made like him, and that, as in glory, ſo in grace. Now as we deſire the former, have we an eye to the latter, ſee that we imitate Chriſt in what was imitable in him, following his ſteps. So ſuffering as Chriſt did.Which do we, as in his Active, ſo in his Paſſive Obedience, ſo drinking thoſe Cups which our heavenly Father ſhall give unto us, as p. 155he here did this, which was given to him; not deſpiſing of, not murmuring at, not fainting under whatever Afflictions and Chaſtiſements God ſhall pleaſe to exerciſe us with, but bearing and ſuffering them patiently, obediently, willingly. Every of which particulars give me leave to ſpend a little time upon. The three former whereof are Negatives, ſhewing us what we are not to doe; the three latter Poſitives, ſhewing us what we are to doe. Begin with the former, the Negatives, Taking heed of 3 things.which ſhew us what we are not to doe, what to take heed of.

The Firſt whereof is Deſpiſing Gods Corrections and Chaſtiſements. Caveat 1 Deſpiſing Gods corrections, whether byThis is the counſel which wiſe Eliphaz giveth to his friend Job; Deſpiſe not thou the chaſtening of the Almighty, Job 5.17. And the ſame doth the wiſeſt of men give to his Son, Prov. 3.11. (as alſo the Apoſtle, taking it from him, doth to all Chriſtians, Heb. 12.5.) My Son deſpiſe not the chaſtening of the Lord. Deſpiſe not.] foreign a foreign foſtid…e, floccifacere.Altimeas (ſaith the Hebrew,) a word which ſignifieth both loathing and ſleighting, each of which is a kinde of deſpiſing. And both theſe let Chriſtians beware of.

1. Of loathing this Cup, 1ſo that word (Maas) is uſed by Job, cap. 7.16. Loathing of them. foreign Abominatus ſum.where being weary of his life, he ſaith he loathed it. My ſoul chooſeth ſtrangling, and death rather then my life, I loath it. [Maaſeti;] Let not us do ſo by the Afflictions and tryals wherewith God is pleaſed to exerciſe us. This fleſh and blood, nature, is ready to doe. Even as a weak ſtomach loatheth the Potion which is preſented to it to drink, ſo doth nature loath, and (as it were) turn away the face from the Cup of Affliction which God reacheth forth. p. 172But herein let Grace correct, and rectifie nature. So reaſon doth ſonſe in a wiſe Patient. When the Potion is firſt brought to him, it is offenſive to his ſenſes, to his ſight, to his ſmell, and much more to his taſte, but being informed by his Phyſician how needfull and uſefull it is for him, now he taketh and drinketh it off. And thus doth the wiſe Chriſtian by the Cups of Affliction which his heavenly Father gives him, however nature is averſe to them, yet Grace taking notice, and that from the great Phyſician God himſelf, that they are both needfull, and profitable, now it ſubmits. So did our bleſſed Saviour. However, at his firſt entring into the Garden, his ſtomach (as I may ſay) roſe againſt his Cup, which he ſaw coming towards him, he ſeemed to loath it, the thought of it ſet him into a ſweat, put him into an Agony, and thereupon he betook himſelf to his prayers, praying to his Father once and again, yea a third time, and that with great earneſtneſſe, that if it were poſſible this Cup might paſſe from him, (as we have it in that Chapter forecited, Math. 26.) yet taking full notice that it was his Fathers will that he ſhould drink it, and of what concernment it was to his Church, ſee here how be ſubmits to it readily, willingly, reſolvedly, not induring to have this Cup kept from his mouth; The Cup which my Father hath given me, ſhall I not drink it? And the like work let grace have in every of our hearts for the rectifying of nature. Though Nature be averſe to ſuch afflictions as God ſeeth fit for us, let Grace ſubmit. Which let it doe upon this twofold conſideration:

The needfulneſſe,

And Profitableneſſe of them.

p. 1731. Their needfulneſſe. Afflictions needfull.Now for a ſeaſon (if need be) ye are made heavy through manifold temptations, 1 Pet. 1.6. foreign. God never maketh his people heavy but where need is. As a wiſe Phyſician will never miniſter a churliſh potion to his Patient, but where his neceſſity requireth it. No more doth the moſt wiſe God diſpenſe any ſharp afflictions to his people, but where he ſeeth they have need of them. This happily themſelves apprehend not, not ſeeing the danger wherein they are, but God ſeeth it; and thereupon taketh this courſe with them for the preventing of ſome greater evill. When we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the World, 1 Cor. 11.32.

2. Profitable.And as they are needfull for the preventing of evils, ſo profitable. Such are ſanctifyed afflictions, they bring forth many bleſſed fruits. No chaſtiſement for the preſent ſeemeth to be joyous but grievous, nevertheleſſe afterward it yieldeth the peaceable fruit of righteouſneſſe unto them which are exerciſed thereby. Heb. 12.11. But of this (God willing) I ſhall ſpeak more hereafter. Upon theſe accounts, let not any of us loath the Cup which our heavenly Father giveth us, ſo as to refuſe the drinking of it, putting it from us, ſpecially by the uſe of any indirect and unwarrantable means.

2. And as we are to take heed of loathing, 2ſo of ſlighting it. Sleighting of them.So the Apoſtle (following the Seventy) renders the word in his citing of that Text of the wiſemans, Heb. 12.5. My Son deſpiſe not the Ghaſtening of the Lord. foreign, ne parvi ducas, do not ſet light by it, (the word coming of foreign, parvus, and foreign, cura) do not diſregard, and ſleight it, as a thing not worth the taking p. 158notice of. This do they (as I have ſhewn you) who are not, will not be affected with the hand of God lying upon them, they ſhut the dore of their hearts againſt their afflictions, and will not ſuffer them to enter there. This let not any of us doe. When God layeth his hand upon us, upon what part, in what kinde ſoever it be, he expects that we ſhould lay it to our hearts. A Parent is not well pleaſed with his Childe when it laugheth at his correction. Gods hand ever to be layed to heart.This beware we of. Is God angry with us, and doth he manifeſt his diſpleaſure in any tokens of it, ſee that we take it to heart, ſo as to humble our ſelves under his hand. So did the Church in her Captivity, Lam. 3.19, 20. Remembring my affliction and my miſery, the Wormwood and the Gall; my ſoul hath them ſtill in remembrance, and is humbled in me. And the like the Apoſtles, Peter and James, call for at the hands of all Chriſtians in their afflicted conditions. Humble your ſelves in the ſight of the Lord, Jam. 4.10. Humble your ſelves under the mighty hand of God; 1 Pet. 5.6. This is a thing which God looketh for, to be thus acknowledged in his Judgements, and Chaſtiſements. Not to be ſenſible of his hand, not to be humbled under it, is no other but a high contempt. Which take we heed of. Afflictions are Gods Meſſengers, all ſent by him, every one having an errand from him to us. Now this is a thing which Princes will not endure, to have their Meſſengers (how mean ſoever) deſpiſed, ſleighted, ſhut out of dores, ſent away without a hearing. Do not we ſo deal by theſe Meſſengers, which are ſent by God to us, but hear them, hearken to them. Hear the rod, and who hath appointed it, Mic. 6.9. Suffer every p. 159affliction to enter into the heart; taking notice of Gods hand in it, humble our ſouls under it.

And let this our humbling be in meaſure proportionable to our ſufferings. Great Afflictions call for great humblings.Great afflictions call for great humblings. Thus it is ſaid of Manaſſeh, When he was in affliction, he humbled himſelf greatly before the God of his Fathers, 2 Chron. 33.12. Not to humble the ſoul at all under the hand of God, or no wayes proportionably to the meaſure of Afflictions, is a deſpiſing of them, and of God in them. Which (I ſay) let us beware of. Doth God knock at the dore of our hearts by any Rod of his, open unto it, ſuffer it to enter, lay it to heart.

And there let it lye, Gods Meſſengers not to be ſent away without their errand.till it have had the work for which it was ſent. Do not ſend any of theſe Meſſengers away without what they came for. Take heed of whatever it is that might hinder the kindely working of theſe medicinable Cups. Take heed of thoſe and the like Diabolicall ſuggeſtions, which I ſpake of, which tend to the choaking and ſtifling of godly ſorrow in the ſoul. Which though ſome of them may be truths in themſelves, and are capable of ſome good uſe that may be made of them, yet being now unſeaſonable and tending to ſuch an end, they are hurtfull and pernicious. Take heed alſo of ſuch avocations as may unſeaſonably call the ſoul aſide from the work it hath in hand; as of idle Company, vain Sports and Paſtimes, and other unneceſſary employments. All which are but as the Devils Whiſtle, to call men aſide from more ſavoury courſes. It is a dangerous thing when men have taken a Purge to walk abroad. And p. 176no leſs dangerous is it to the ſoul; when it is in a courſe of Phyſick, under the hand of God, to ſuffer it to wander abroad in ſuch avocations as may hinder the kindely working of afflictions, take it off from the work of Humiliation. And therefore as we ſuffer the Affliction to enter when God will have it, ſo ſuffer it to reſt upon the ſoul, untill it be kindely and throughly humbled, and broken in the ſenſe of ſin. A dangerous thing it is unſeaſonably to ſtop the courſe of godly ſorrow in the ſoul occaſioned by any afflictions, to hinder the working of Chaſtiſements upon the heart. By this means we may think to eaſe our ſouls; but alas, all the eaſe that will be in this way gotten, will be but like cold water in a burning Feaver, which cools for the preſent, but inflames the more afterward. The unſeaſonable caſting away of the ſenſe of an affliction will but make way for more and greater. This being Gods deſign in ſending afflictions, to humble his people, he will not be croſſed in it. Here have you the firſt of theſe Caveats concerning the drinking of this Cup; Take heed of deſpiſing it, whether by loathing or ſleighting it. Paſſe we to the ſecond.

Take heed of Murmuring. Caveat 2 A Caveat which the Apoſtle giveth to his Corinthians, Take heed of m…rmuring.1 Cor. 10.10. Neither murmure ye as ſome of them alſo murmured, (viz. the Iſraelites in the Wilderneſſe,) and were destroyed of the Deſtroyer. Murmuring ſpeeches, or thoughts, how ill do they become the mouth of a Chriſtian? Eſpecially to murmure againſt God. To ſeek revenge upon Inſtruments is too much; a thing which David would not hearken to (as you heard) when Abiſhai offered his ſervice to p. 177him in that way. But to ſtrive, to wreſtle with God, what a Rebellion? Great need have Chriſtians to watch over themſelves in this particular, to watch over their hearts, and to ſet a watch before thee door of their lips, that ſo they may not do, what we find Job acquitted of; Job. 1. Laſt; Charge God fooliſhly; That rebellious thoughts may not ariſe in their hearts, or if they do, yet they may not break forth at their lips. To which end, to prevent the riſing of them, or however, Murmurings how to be prevented.to ſtifle them in the birth, make we uſe of two or three Meditations. Look we upon God, look we upon our ſelves, look we upon others.

1. Look upwards, look upon God, Dir. 1 See God in every affliction.beholding his hand in every affliction. This once apprehended and believed, will ſtop the mouth and quiet the heart. This it was that ſilenced Aaron, when Moſes told him, that what had befallen his ſonnes was the Lords doing, This is that which the Lord hath ſaid, Then (ſaith the Text) Aaron held his peace. Lev. 10.3. And ſo was it with David; Who ſo long as he looked at ſecondary cauſes in his ſufferings, he had no reſt in himſelf, His heart was hot within him, and he ſpake with his tongue, (as he tels us) Pſal. 39.3. But coming to take notice of God, as having the chief hand in ordering of his afflictions, Now (ſaith he) I was dumb, and opened not my mouth, becauſe thou Lord didſt it: v. 9. Thus when the ſoul cometh to ſee that it hath to deal with God, that it is he that reacheth forth the Cup to it, that hath an over-ruling hand in whatever befals it, this quiets all. And well it may, if we conſider in him, In whom conſiderthe Abſoluteneſſe of his Soveraigntie, the unchangeableneſſe of his Purpoſe, the Irreſiſtableneſſe of his power.

p. 1781. 1The Abſoluteneſs of his Soveraignty, He is the Potter, His abſolute-ſoveraingty.we are the Clay. So the Prophet tels the people of Iſrael, Jer. 18.6. O houſe of Iſrael, cannot I doe with you as this potter, ſaith the Lord, As the clay in the Potters hand, ſo are ye in my hand, O houſe of Iſrael. And who are we then that we ſhall dare to conteſt with him, to quarrel his diſpenſations? It is the Apoſtles argument which he maketh uſe of to ſtop the mouths of all thoſe, who out of their profane curioſity ſhall inquire into the reaſon, and queſtion the equity of Gods eternall decrees of Election and Reprobation, why he chooſeth ſome to be Veſſels of Honour, electing them to Grace and Glory, whilſt he paſſeth by others, appointing them to juſt condemnation for ſin. Nay but O man (ſaith he) Who art thou that replyeſt againſt God, (or diſputeſt with him about what he hath done, or ſhall do)? Shall the thing formed ſay to him that formed it, Why haſt thou made me thus? Hath not the Potter power over the Clay? Rom, 9.20.21. Such is Man in the hands of God; Who having an abſolute Soveraigntie, and Authority over him, may diſpoſe of him in reſpect of his eternall condition according to his own good pleaſure, without giving any other reaſon for it but his will. He hath mercy on whom he will have mercy, and whom he will he bardneth. Rom. 9.18. Much more then may he do the like as to his temporall eſtate. However God is or ſhall be pleaſed to deal with thee or me, is it any otherwiſe then he may do? Is it not lawfull for me to do what I will with mine own? Mat. 20.15. May not he diſpoſe of our condition from whom we have our being?

2. His unchangeable Counſels,The unchangeableneſse of his purpoſe His counſels are immutable. foreign, The immutability p. 179of his Counſel. Heb. 6.7. My Counſel ſhall ſtand (ſaith the Lord) and I will do all my pleaſure, Iſa. 46.10. The councel of the Lord ſtandeth for ever, Pſal. 33.11. Surely as I have thought ſhall it come to paſs, and as I have purpoſed ſo ſhall it ſtand, Iſa. 14.24. Such are all the counſels and purpoſes of God, all like himſelf, unchangeable. What do we then by our murmurings and repinings againſt the pleaſure of his will, but even daſh our ſelves againſt a Rock, which may break us, but we cannot move it? To change or alter what he hath purpoſed and determined concerning us as a thing which we cannot doe?

3. Conſider the Irreſiſtablen…ſſe of his power, 3upon this account it is that the wiſe man ſaith that againſt a King there is no reiſing up, His irreſiſtable power.Prov. 30.31. viz in regard of the prevalency of his power. So he elſewhere explaineth himſelf, Eccleſ. 8.4. Where the word of a King is there is power, and who may ſay unto him, what doſt thou? It is not for a Subject to conteſt with his Soveraign, who as he hath Authority over him, ſo he is armed with power to execute his pleaſure upon him. Much leſs then for Man to conteſt with his God, whom he cannot ſtop or hinder in his courſe. Behold he taketh away (ſaith Job) who can hinder him? who ſhall ſay unto him, what doeſt thou? Job. 9.12. Never did man get any thing by ſtriving and ſtrugling with God. W… be to him that ſtriveth with his maker, Let the Potſheard ſtrive with the Potſheards of the earth (ſaith the Prophet) Iſai. 45.9. If frail man, who is but like a Potſheard, a pe…ce of brittle earth, will needs contend, let him cope with his equall, with man like himſelf, but take heed of conteſting with his maker, how he entereth the liſts with him who is infinitely p. 180ſtronger then himſelf, able to conſume him with the breath of his noſtrils. No ſtriving with God. To repine at, murmure at him, at his dealing with our ſelves, is no leſs fooliſh then impious, his Soveraignty being abſolute, his Decrees immutable, his Power irreſiſtable.

2ly. Dir. 2 From God reflect upon our ſelves. Where conſider.Look upon our ſelves.

1. What we are, How baſe, how vile, how contemptible creatures in compariſon of that God with whom we have to do. 1What we are.Poor wormes creeping and crawling upon earth. Man that is a worme, and the ſon of man which is a worm, Job. 25.6. And what are we then that we ſhould lift up a hand, a tongue, a heart againſt the great God of Heaven and earth, who is able (as I ſaid) to conſume us with a touch of his finger, with the breath of his mouth?

2ly. 2What we have deſerved. Lay our ſins and ſufferings together, What we deſerve.and ſee how infinitely the one weighteth down the other. All the ſufferings which here we meet with all are but temporall, the puniſhment due unto the leaſt ſin is eternal: Our Croſſes may be many, but our ſins more. So as looking upon our deſervings, we ſhall find that which may well ſtop our mouths, and cauſe us quickly to ſubmit to whatſoever chaſtiſements God ſhall pleaſe to exerciſe us with. I will bear the indignation of the Lord, becauſe I have ſinned againſt him (ſaith the Church) Mic. 7.9. Whatever the affliction be, yet murmure not at it, taking notice of what the Church acknowledgeth, 3Lam. 3.22. What at Mercies we do ſtill injoy.It is of the Lords mercies that we are not conſumed.

And 3ly. What mercies we do yet enjoy in the midſt p. 181of all our miſeries. Be our ſufferings what they will, yet if we caſt up our accounts aright, we ſhal find cauſe of thanksgiving, rather then of repining. It is two uſuall a thing with men to have their eys wholly fixed upon what they want and would have, and that maketh them to overlook what they have. Lord God (ſaith Abraham) what wilt thou give me, ſeeing I go childleſſe? Gen. 15.2. And ſo is it with others. So long as they want ſome one mercy which they would have, all others which they injoy are as nothing. But this is no other but high ingratitude. Whatever our condition be, yet if we look about us, we ſhall ſee ſome temporall mercies, or others, which we have cauſe to bleſs God for. However the ſpiritual bleſſings wherewith he hath bleſſed us in Chriſt (I ſpeak it to believers) theſe are of that worth and value that they may well weigh down all our temporall ſufferings. So they did in the Apoſtles ballance, who had duely weighed them; I reckon (ſaith he) that the ſufferings of this preſent life are not worthy to be compared with the glory which ſhall be revealed in us. Rom. 8.18. Thus looking upon our ſelves, what we are, what our deſerts, what our injoyments and hopes are, we ſhall ſee that which may keep down all murmurings.

3ly. Look upon others, Dir. 3 what ever our Cup be yet we ſhall find ſome others whoſe cups are far greater and bitterer, whatever our affliction be, Look upon others who deſerve better, but fare worſe then our ſelveswe ſhall ſee or hear of ſome others, who though haply they deſerve far better, yet they fare worſe, having an equal, nay a larger ſhare of ſufferings then our ſelves. What is it that we complain of? Is it a ſcantneſſe in eſtate, look upon Lazarus lying at Dives? gate, begging his bread, whilſt the p. 182dogs being more compaſſionate then their Maſter licked his ſores, Luk. 16. Is it the loſs of a Child, one or more? Look upon Job, who loſt all at once. Is it bodily ſickneſſe and weakneſſe, look upon David, whom we may hear ſadly bemoaning his condition unto God. (as elſewhere, ſo) Pſal. 38. Thyne arrows ſtick faſt in me and thy hand preſſeth me ſore, v. 2. There is no ſoundneſſe in my fleſh becauſe of thine anger, neither is there any reſt in my bones, becauſe of my ſin. v. 3. My wounds ſtink and corrupt becauſe of my fooliſhneſſe, v. 5. My loines are filled with a loathſome diſeaſe, and there is no ſoundneſſe in my fleſh, v. 7. And ſo upon others, who are caſt upon their beds of languiſhing, lying it may be under moſt exquiſite torments, in the mean time wanting many of the creature comforts, which we enjoy. The like I may ſay in other caſes. Be our condition what it will, ſtill we ſhall find ſome or other, with whom if we compare our ſelves, we ſhall ſee little cauſe to repine and murmure. An errour it is, and a uſuall one, in comparing our ſelves with others; If it be in ſpirituals, then we are ready to look at them who are beneath us; If in temporals, then at thoſe which are above us, and ſo the former of theſe breedeth in us contentation, where there ſhould be a holy impatience, and the latter breeds impatience, where there ſhould be a holy contentation. 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. p. 183Thus 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. p. 184My 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. foreign. 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.

p. 185To 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 p. 186moderation and temper do they oft times ſhew in bea…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 Apoſtle himſelf, who tells his Corinthians, 2 Cor. 1.8. that by the trouble which hapned to him in Aſia, he was preſſed out of meaſure, beyond ſtrength; foreign. And ſo falleth it out ſometimes with other of the Saints; There is a great diſproportion betwixt their burden and their ſtrength, the one great, the other ſmall. Now how ſhall a p. 187Chriſtian be able to bear up in ſuch a caſe, ſo to fortifie and ſtrengthen his ſpirit, as that he may not faint in the day of Adverſity?

A. A great and difficult work I confeſſe, A. Some ſoveraign Cordials preſcribed.yet through the help of Grace attainable. To help you therein, let me preſcribe unto you ſome Soveraign Cordials, ſome ſpiritual Conſolations, which may be, and being taken into the ſoul will be, very uſefull for this purpoſe, for the ſupporting and bearing up the ſpirit under whatever affliction this poor life of ours upon earth is ſubject to. Theſe Conſolations are many, as alſo our Afflictions are. I ſhall ſingle out ſome of the choiſeſt. Which I ſhall deſire you carefully to lay up. Happily at the preſent you may have no great need of them, but how ſoon you may you know not. And therefore lay them up in the Cloſet of your hearts. They are not like the Apothecaries Drugs, ſome of which being long kept, loſe their vertue. The day may come when ſome one of them may requite all your care and pains.

In the Firſt place then look at Afflictions themſelves. Direct. 1 Lo…k at Afflictions themſelves, wherein conſider.The Iſraelites in the Wilderneſſe were cured of the ſtinging of the Serpents, by looking upon the Serpent. And ſo may a Chriſtian, by looking upon Afflictions, ſtrengthen his heart againſt them. The Hony of the Bee is a medicine for the Sting: Afflictions, though never ſo bitter, yet will afford ſomewhat that may ſerve to allay that bitterneſſe. In them caſt we an eye upon 4 or 5 particulars, which may be uſefull this way.

p. 188The Quality,

Quantity,

Continuance,

Commonneſſe,

Iſſue of them.

1. Conſid. 1 The Quality of them. Here we ſhall finde, that in themſelves they are a Curſe. The Quality of them, as qualified by Chriſt.Such are all Afflictions, all fruits and conſequents of ſin, and puniſhments of it, every one being an Appendix to that firſt Curſe, The day thou eateſt thereof thou ſhalt dye the death; ſurely die, Gen. 2.17. that is, be ſubject to manifold evils, as in ſoul, ſo in body, tending to death, to the deſtruction of both. But by & through Chriſt their nature is now altered, the Curſe is taken away. That was one, and the chief, of thoſe Ingredients, which was put into this Cup, which was given to Chriſt to drink, and which he did drink upon the Croſſe. He being there made ſubject to that accurſed death, that he might free us from the Curſe of death, and of all its retinue. Chriſt hath redeemed us from the Curſe of the Law, being made a curſe for us, Gal. 3.13. So that what the Apoſtle ſaith of Death it ſelf, 1 Cor. 15.55. O Death where is thy ſting? We may ſay the ſame of whatever afflictions and croſſes can befall the children of God upon earth; their Sting is gone. Surely the bitterneſſe of death is past, (ſaith Agag, having (as he thought) armed himſelf againſt the fear of it, which is the greateſt part of Deaths bitterneſſe,) 1 Sam. 15.32. And the like may all true Believers ſay concerning all their Afflictions, and ſufferings. The bitterneſſe of them is paſt, as to them, the Curſe being taken away from them by Chriſt, which is indeed the chief part of their bitterneſſe. Even as Moſes altered the quality of p. 189thoſe waters of Marah, took away the bitterneſſe of them, by caſting into them that Tree which the Lord had ſhewed him, ſo hath Chriſt taken away the bitterneſſe of all the waters of Affliction by the Tree of his Croſſe, to which he was deſigned by his Father. The bitterneſſe of Afflictions (as I ſaid) was the Curſe going along with them, they being in themſelves all tokens of wrath. But now, that bitterneſſe, that Curſe is taken away. So as to true Believers they are no longer tokens of wrath, but rather Love-tokens. Whom the Lord loveth, he correcteth, Prov. 3.12. chaſteneth, Heb. 12.6. Yea, Pledges of Adoption. So it there followeth, Heb. 12.6, 7. He ſcourgeth every Son whom he receiveth. If ye endure chaſtenings, God dealeth with you as with Sons. Not to know what Chaſtiſements mean, it is no good ſign. If ye be without Chastiſement, whereof all (all Gods children) are partakers, then are ye baſtards and not ſons, (ſo it there followeth) v. 8. For God to exerciſe his Children with afflictions, it is a ſign that he owns them for his Children, and a demonſtration of his fatherly love to them, and care of them. Thus do theſe Cups which Gods people drink of, they come from the hand of a Father, not of a Judge, being to them not ſatisfactory, but castigatory puniſhments. Not properly puniſhments, but Chaſtiſements. Not tokens of wrath, but Lovetokens.

A uſefull and comfortable meditation, for the ſoul of a Believer to feed upon in the midſt of whatever diſtreſſe. What is it that maketh theſe Cups ſo bitter unto the ſoul? Why, when it looketh upon them, as they are in themſelves, as Cups of divine wrath and fury. Now, no wonder if p. 190it ſhake and tremble at the drinking of them. So long as a man apprehends theſe Arrowes which he feeleth to ſtick faſt in him, to be poyſoned Arrowes, ſhot at him by the hand of a revenging God, now no wonder if the ſoul have no peace, no quiet. But look upon them as they are changed and altered by Chriſt, having the Curſe taken away, and as they are tokens and pledges of Adoption, (which being ſanctified they certainly are) the ſoul being perſwaded of this, this will be as a ſoveraign Cordial to it, to keep it from fainting.

Q. Q. Yea, but (you will ſay) how ſhall a man know this, How Chaſtiſements may be known from Puniſhments.that they are ſo to him? that they are only Chaſtiſements and not Puniſhments, and that they are tokens of love, and pledges of Adoption. When as they are tokens of wrath to ſome, how ſhall I know, that they are not ſo to me?

A. A. To this I have in part hinted an Anſwere already. Take it a little more fully, yet briefly.

1. 1How do you drink this Cup? how doe ye ſuffer theſe afflictions? Doe you quietly, patiently, By the manner of ſuffering them.contentedly ſubmit to the hand of God in them? If ſo, now hear what the Apoſtle ſaith to you in that Text even now cited, Heb. 12.7. If ye indure chaſtning, God dealeth with you as with Sons. foreign. Not, if you ſuffer afflictions, for ſo do the worſt of men. But if ye endure chaſtening, receive Afflictions from the hands of God as Chaſtiſements, kiſſing the Rod, humbling your ſelves under the hand of God, as dutifull Children under the hand of a Father, now may you conclude theſe to be tokens of your Adoption, that God dealeth not with you as Enemies, but as Children.

p. 1912. What work have theſe afflictions in you? 2what effect have they upon your ſoules? By their effect.do you find your ſelves bettered by them? Hereby a ſick patient may know that the Potion, which he hath taken was not poyſonable, but medicinable; when, though for a time it wrought churliſhly upon him he findeth himſelf the better for it, he findeth nature diſburdened of theſe ill humours, which before diſtempered it and feeleth himſelf in ſome meaſure reſtored to former health. And thus may a Chriſtian judge of his afflictions. If they have ſuch a kindly working upon the ſoul, as to purge out corruption and to ſtrengthen the inwardman, ſo as the ſoul is bettered by them, made more bumble, more watchfull, more fearfull of offending God, more carefull of walking before him in well pleaſing, hence may a Chriſtian conclude that theſe are medicinable Cups, fatherly chaſtiſements, intended for his good. So doth David concerning his afflictions. Pſal. 119.75. I know Lord (ſaith he) that thy judgments are right, and that thou in faithfulneſſe haſt afflicted me, that God had therein a gratious purpoſe towards him, and that he intended his good. But how did he know this? why, by the working of thoſe afflictions upon him, he found himſelf bettered by them. Before I was afflicted (ſaith he) I went aſtray, but now have I kept thy word, v. 67. And again, v. 71. It is good for me that I have been afflicted, that I might learn thy ſtatutes? Thus where afflictions have ſuch a kindly work upon the ſoul, where Nocumenta are Documenta, where Chastening and Teaching go together, this is a good and a ſure ſign that they are tokens of Love, and not of Wrath, Bleſſed is the man whom thou chaſteneſt, O Lord, and teacheſt p. 192out of thy Law! Pſal. 94.12. Doe we find this effect in our ſelves? Doe we find ſuch a kindly operation of our afflictions? Doe we find them ſtirring up in us filial affections towards God? not a ſervile and ſlaviſh, but a filial, a childlike fear of his Majeſty, a fear to offend, to diſpleaſe him? a religious care of walking before him, and approving our ſelves unto him? with an utter hatred and deteſtation of all ſin? from hence conclude we our afflictions to be ſuch, not Puniſhments, but Chastiſements, not tokens of Wrath, but Love, which being rightly apprehended and believed, will be of great uſe to bear up the ſoul under them.

Here is the firſt thing conſiderable in Afflictions, the Quality of them.

2ly. Conſid. 2 The QuantityConſider the quantity of them. And here, if rightly looked upon, we ſhall find them not great, not ſo great as they are commonly apprehended. How ever ſome of them are heavier then others, yet all light. So Paul looked upon his ſufferings, and the ſufferings of the Saints, giving them this Epethite, Our light affliction. 2. Cor. 4.17. foreign, for foreign. Levitas afflictionis, Afflictions of Gods children light.the lightneſse of our affliction. Such are the afflictions of Gods children, Light afflictions.

Q. Q. But how are they ſo? what in themſelves?

A. How ſaid ſo to be.Not ſo, thus they may be, and often are great and heavie, none heavier. But they may be ſo called.

1. 1Comparatively being compared …h.Comparatively, A Cup (ſaith the text) foreign a drinking veſſel, of which though ſome be greater then others, yet compared with other veſſels, none of them are great. Thus is it with the afflictions of Gods Saints, which they are exerciſed p. 193with, however ſome of them are heavier then others, yet all comparatively light. Such they are being compared,

1. With that weight of glory, 1The weight of eternall glory.which thoſe afflictions (through grace) do work for them. So the Apoſtle there explaines his meaning in that 2. Cor 4.17. Our light affliction, &c. worketh for us a far more exceeding and eternal weight of glory: Being put into the ballance againſt this, they bear no proportion with it, they are not foreign, as the ſame Apoſtle elſewhere tels us. Rom. 8.18. I reckon (ſaith he) that the ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us.

2. And again, 2Their deſervings.compare them with our deſervings, our ſins, here again we ſhall find them infinitely outweyed, there being no proportion betwixt them.

3. 3The ſufferings of ſome others.And (3ly) Compare them with the ſufferings of ſome other of the Saints of God, and we ſhall find them (it may be) but drops to their Cups. Thus, though heavie in themſelves, yet comparatively they may be ſaid to be light.

2. 2Made light by Grace ſupporting.Which alſo they are made to Gods people by the ſtrength of grace ſupporting of them. Even as the Gates of Azzah and Poſtes belonging to them were to Sampſon, though another would have ſunk under the weight of them, yet by the power of ſupernatural ſtrength they were made light to him ſo as he taketh them upon his ſhouldierr, and carrieth them up to the top of the mountain, Judg, 16.3. So have many of Gods Saints done, being ſtrengthened in the inward man by the ſpirit of Chriſt, they have made light of thoſe burdens, which to others would have beene inſupportable, I can do p. 194all things (ſaith Paul) through Chriſt that ſtrengtheneſt me, Phil. 4.13. foreign, I am able for all things, as for Actions, ſo for Paſſions, for ſufferings, ſuch as he there ſpake of in the verſe foregoing, to be abaſed, to hunger, to ſuffer neede. And elſewhere, ſpeaking of the greateſt ſufferings, Tribulation, Diſireſs, Perſecution, Famine, Nakedneſſe, Perill, Sword. In all theſe (ſaith he,) We are more then Conquerors through him that loved us. Rom. 8.35.37. Thus are afflictions, however heavie in themſelves, made light to the people of. God through the power of the ſpirit of Chriſt dwelling in them, and ſtrengthening of them. The conſideration whereof may alſo ſerve to bear up their hearts and ſpirits, ſo as that they ſhould not faint under their burdens, which, be they what they will, are comparatively ſo light, and by the power of grace can be made light to them.

The 3 thing which I propound to conſideration is the Duration, Conſid. 3 The Duration which is but ſhort.the Continuance of them, which, being rightly meaſured, will be found not to be long, A Cup (ſaith the Text,) which being but a draught, is ſoone put over. And ſuch are the ſufferings of Gods people, but of a ſhort continuance. For a time, a ſeaſon. Now for a ſeaſon (if need be) ye are made heavie through manifold temptations, 1. Pet. 1.6. Their winter doth not laſt all the year long, their ſuffering time is but for a ſeaſon, foreign, (ſaith the originall,) Paululum nunc, for a while, a little while, a ſhort ſeaſon, A night, weeping may indure for a night, but joy commeth in the morning, Pſal. 30.5. A night, nay an hour, The hour is come ſaith onr Saviour ſpeaking of his paſſion, Mark. 14.41. Joh. 17, 1. I will keep thee from the hour of temptation (ſaith Chriſt to the Church of Philadelphia) Rev. p. 1953.10. An hour, nay a minute, a moment, His anger indureth but a moment, Pſal. 30.5. our light affliction which is but for a moment, 2 Cor. 4.17. foreign, Thus is the ſpirit of God in Scripture pleaſed to expreſs and ſet forth the ſhort continuance of the ſufferings of Gods Saints. They are but for a ſeaſon, a little ſeaſon, a night, an hour, a moment; At the moſt but for the preſent time, as the Apoſtle there hath it, Rom. 8.18. The ſufferings of this preſent time; foreign, the time that now is, or this now ſeaſon, meaning this preſent life, which being compared with eternity, is but a moment. And herewith let all Gods Saints comfort themſelves in their ſuffering conditions. Though their ſufferings may be great, yet they ſhall not be long. Si gravis brevis, Far cariage (we ſay) maketh a light burden heavie, and a heavie one intolerable. But the burdens of Gods Saints ſhall not lye long upon their backs. What though at the preſent they lye under the preſſures and oppreſſions of wicked and unreaſonable men, either under their hands, or under their tongues, ſuffering by them in their eſtates, good names, liberties, Perſons, yet let them bear up their ſpirits, taking notice of what the Pſalmiſt tels them, The rod, (or Scepter) of the wicked (of Tyrannical oppreſſors) ſhall not reſt upon the lot of the righteous. Pſal. 125.3. It may be for the preſent they feele a thorn in the fleſh, conflicting with ſome ſatanicall temptation, which is to their ſouls as a thorn ſticking in their fleſh, putting them to a great deal of ſmart and trouble, but let not this diſcourage them, taking notice of what the Apoſtle aſſureth them, The God of peace ſhall ſhortly tread down Satan under your feet, Rom. 16.20. At the preſent (it may be) they are under a p. 196cloud a black cloud of ſpiritual deſertion, God, hiding his face from them, nay writing bitter things againſt them (as Job ſaith he did againſt him, Job. 13.26.) which of all them is the ſaddeſt tryall. No affliction like unto this, The ſpirit of a man can ſuſtain his infirmity (his bodily? infirmity, which is much born up by a cheerful ſpirit, ſpecially when there is peace of conſcience with it) but a wounded ſpirit who can bear? Prov. 18.14. When God himſelf ſeemeth to turn enemy to a man, withdrawing from him the ſenſe and feeling of his love, yea letting fall ſome drops of wrath upon the ſoul, noe tryall, noe Affliction like unto this. Tranquillus Deus tranquillat omnia, Where God is at peace with a man nothing can diſquiet him; but where God maketh war againſt the ſoul who ſhall ſpeak peace to it? Yet ſtill let the true believer bear up, not giving way to deſpondencie, to fainting of ſoul. The Sun is often under a cloud, yet it breaketh forth again, and that ſometimes ſuddainly, unexpectedly, and ſhineth it may be, more clearly then before it was ſo clouded, God will not hide his face from his people for ever. It is but for a while, a little while. For a ſmal moment have I forſaken thee; but with great mercy will I gather thee. In a little wrath I hid my face from thee, for a moment, but with everlaſting kindneſſe will I have mercy on thee ſaith the Lord thy Redeemer, (ſo runs that excellent promiſe made to the Church, which every true beleiver may apply to himſelf) Iſai, 54. v. 7.8. Thus if Chriſt do withdraw himſelf from the believing ſoul (as he did from his Spouſe in the Canticles, Cant. 3.) yet ſeeking after him, it ſhall find him again (as ſhe there did, v. 4.) It was but a little that I paſſed from them (viz. the watchmen of whom ſhe enquired p. 197for him) but I found him whom my ſoul loveth. His withdrawings are but for a little while. So he telleth his Diſciples when he was to leave them, Joh. 16.16. A little while and ye ſhall not ſee me, and again a little while and ye ſhall ſee me. Though he withdrew his Corporall preſence from them, (which he did by his death) yet he would appear to them again (which he did after his reſurrection,) and they ſhould enjoy his ſpirituall preſence upon earth, and his glorious preſence in heaven, whither he was going. Thus thoſe who are once truly united unto Chriſt ſhall never be quite ſeparated from him. If he eſtrange himſelf from them, it is but for a ſeaſon. And therefore in theſe caſes let them live by faith, ſetting that awork to bear up the ſoul. Remember that whatever the affliction be, whether outward or inward, whether temporall, or ſpirituall, yet it is but temporarie. Suppoſe it be for weeks, months, years, nay for the whole life time, yet (as I ſaid) compared with Eternity, it is but a minute, a moment, our life it ſelf is no more; our affliction then cannot be long. And ſhal we then faint at the drinking of this Cup? what, could ye not watch with me one hour? (ſaith our Saviour to his diſciples) Matth. 26.40. And ſo let me here ſay, what, can we not ſuffer with Chriſt one hour, one minute, who look to reign with him to all eternity? what ever our affliction then be, yet hold up head and heart for a while, a little while. A while and for ever. Above the Moone there are no clouds, noe changes in heaven. It will not be long ere God ſhall wipe away all tears from the eies of his people, Rev. 7.17. There is the third Conſideration, the ſhort continuance of Afflictions.

p. 198Fourthly, Conſid. 4 The Community.conſider alſo the community, the commonneſſe of them. That will contribute ſomewhat to this purpoſe. Affliction is not our portion alone. This Cup goeth round the Table. Thoſe ſufferings which Gods people are here ſubject to, they are but humane temptations. So the Apoſtle calleth them, 1 Cor. 10.13. There hath no temptation taken you, but ſuch as is common to man. foreign, tentatio humana, a humane tryall. Such are the tryals of Gods Saints here, they are no other then what other of the ſons of men are ſubject to, Man that is born of a woman is of few dayes, and full of trouble, Job 14.1. Yea the Sons of God. What Son is he whom the Father chaſteneth not? Heb. 12.7. And upon this account they may the better be born. So St. Peter telleth the believing Jews, to whom he writeth, and he maketh uſe of it as an argument for this very purpoſe, that they ſhould not faint under their ſufferings for Chriſt, 1 Pet. 5.9. Knowing (ſaith he) that the ſame afflictions are accompliſhed in your Brethren that are in the World. The perſecutions which they met with they were no new thing, no other then what others of their Brethren had felt of. So it is, Brethren in the fleſh, Brethren in the ſpirit, all Brethren in affliction, companions in tribulation. Not the greateſt, not the beſt exempted from drinking of this Cup. And ſhall we then faint at the drinking of it? We ſee, or hear, how thoſe of the weaker Sex undergoe their pangs and throwes in Childe-bearing. Though one of the bittereſt Cups upon earth, yet how contentedly do they pledge their great Grandmother Eve in it, to whom it was firſt given to drink? which they do upon the account of that p. 199Law which hath made it common to all of that Sex, In ſorrow ſhalt thou bring forth children, Gen. 3.16. And ſo may we look upon all other Cups, which God giveth us to drink, they are no other but common Cups, though not common to all individuals, all particular perſons (as that is) yet to all ſorts, all ranks and conditions of perſons, good and bad, high and low, rich and poor, Prince and Peaſant: Which may ſerve ſomewhat to alleviate our burdens, and mitigate our ſorrowes. Were it ſo that our caſe were ſingular, that we could truely ſay, what the Church in her Captivity maketh a Queſtion of, Lam. 1.12. that there were no ſorrow like our ſorrow, no Cup like our Cup, that we had no partners in our ſufferings, (which was the caſe of our bleſſed Saviour here, his Cup was, (as he here calleth it) foreign, The Cup, ſuch a Cup as was never given to any other of the ſons of men, his ſufferings peculiar to himſelf, being more then foreign, a humane tentation, wherein he had none to bear him company, He trod the Wine-preſſe alone, and of the people there was none with him, (ſaith the Prophet) Iſa. 63. v. 3. which (however intended) may be (as by many, moſt of Expoſitors, it is) applyed to the Paſſion of Chriſt, which was ſingular and peculiar to him) then might we have the more colour for our deſpondency. But loe here is Company.

Yea and good Company too. Good company in ſuffering a comfort.It is not all Company that will eaſe or comfort a man in his ſufferings. It is no eaſe to the damned in Hell, that they have ſo many partners in their ſufferings, as they have. Nor was it any abatement of our Saviours ſufferings, that he ſhould be crucified p. 200(as he was) betwixt two thieves. Such company rather aggravates, then abates the ſorrow of ſufferings. But good Company is a comfort. And ſuch company have all Gods Saints in their ſufferings, the ſame Afflictions are accompliſhed in their Brethren. And therefore let none faint at the drinking of this Cup, which is a common one. Christ himſelf began it, and all his Saints have, or muſt pledge him in it, being conformed to his Image, as in other things, ſo in his ſufferings.

In the Fifth and laſt place look at the Iſſue, Conſid. 5 The iſſue and frui…s of ſanctified Afflictions.the fruit of Afflictions. This it is that beareth up the ſpirit of the Childe-bearing woman in her travell, even the fruit of the Womb, the Iſſue which ſhe expecteth and looketh for; which when ſhe is delivered of (as our Saviour tells his Diſciples) ſhe no more remembreth the anguiſh, for joy that a man is born into the world, Joh. 16.21. And this it was which made our bleſſed Saviour here ſo willing to drink this Cup, to have his ſoul made an offering for ſin, even the aſſurance which he had of ſeeing his ſ…ed, of ſeeing the travail of his ſoul (as the Prophet Iſai ſets it forth) Iſa. 53.10, 11. the bleſſed fruit and iſſue of thoſe his ſufferings. And like uſe let all the Lords people make of the ſame conſideration, for the bearing up of their ſpirits in their ſufferings. Being ſanctified to them they ſhall ſee a bleſſed Iſſue of them, they ſhall reap precious fruit from them, receive great benefit by them. Upon this account it is that a ſick perſon continues his courſe of Phyſick, taking Cup after Cup, Potion after Potion, he expects and hopes to receive ſome good and benefit by them. Afflictions may be bitter, but being p. 201ſanctified they are profitable. Though they have a rough stalk (like the Roſe-tree) yet they bring forth pleaſant fruit. To go about to ſhew you all theſe fruits, would be a long, if not an endleſs work. Single out ſome of the princ…pall. Reduced to two heads.Which we may reduce to two heads.

They are either in this life,

Or in the life to come.

In this life Afflictions bring forth the fruit of righteouſneſſe. 1In this life the frut of Righteouſneſſe.So ſaith the Apoſtle in that Text before made uſe of, Heb. 12.11. No chastening for the preſent ſeemeth to be joyous but grievous, nevertheleſſe afterwards it yieldeth the peaceable fruit of righteouſneſſe unto them which are exerciſed thereby. This doth Chaſtiſement, foreign, ſuch Corrections as wherewith God as a Father is pleaſed to exerciſe his Children for their good, their amendment, (which that word properly ſignifieth) being ſanctified, influenced by the ſpirit of Grace; now it brings forth this foreign, This peaceable fruit of righteouſneſſe, even that Righteouſneſſe which bringeth peace to the ſoul. A bleſſed Fruit, the fruit of righteouſneſſe. Did ever Tree bring forth better fruit then this? It was the higheſt commendation that the Divell could invent to give of that Tree of Knowledge, that the fruit of it would make thoſe that eat it like unto God himſelf, they ſhould be as Gods, viz. in Knowledge, knowing good and evill, Gen. 3.5. What he ſpake falſly of that Tree, is true of this, of ſanctifyed Afflictions, they will make men like unto God, bringing forth this fruit of righteouſneſse and Holyneſſe, which is a part, yea a chief part of the Image of God; (as the Apoſtle tells us, Eph. 4.24.)

p. 202Q. How Affliction bringeth forth this fruit.But how doth Affliction bring forth this fruit?

A. Why this it doth by purging out Corruption, and strengthning of Grace. Even as it is with Phyſick, it firſt evacuates, and purgeth out thoſe peccant humours which annoy the Body; and then by the removall of them it ſtrengthneth the naturall operations of it. Even thus doth ſanctified Affliction work upon the ſoul.

1. By purging out corruption.Purging out Corruption, ſinfull luſts, whatever is contrary to Righteouſneſſe. Hence it is that we finde it compared to Fire, and to the Finingpot. Zach. 13. laſt, I will bring the third part through the fire, and will refine them as ſilver is refined, &c. (ſaith the Lord of the remnant of his people.) The fire, the Fining-pot refine the Metall, taking away the Droſſe from the Silver and Gold. Such are Afflictions to Gods people, they loſe nothing by them but their droſse, their corruption. By this therefore ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin, (ſaith the Prophet Iſai, ſpeaking of Gods Chaſtiſements upon his people the Jewes) Iſa. 27.9. When he hath tried me (ſaith Job) I ſhall come forth as Gold, Strengthning Grace.Job 23.10.

2. Corruption being thus in meaſure purged out, now Grace cometh to be ſtrengthned. So Paul found it in his own experience. In his ſufferings, (as he tells us) he fainted not, but though our outward man periſh, yet the inward man (ſaith he) is renewed day by day, 2 Cor. 4.16. Thus did he gather ſtrength in and from his ſufferings. However the outward man, his Body, or the naturall man, was thereby weakned and impayred, yet his inward man, his ſoul, or the ſpiritual man, was p. 203thereby confirmed and ſtrengthned. And ſo fareth it with Gods Saints. Like Palm-trees, (to which we finde them compared, Pſal. 92.12. The righteous ſhall flouriſh like the Palm-tree,) the more they are preſſed down the more they ſpread, and the higher they grow. That which the Poets fained concerning their Antaeus, that in his wreſtling with Hercules he gained new ſtrength by every fall, is true in them. Nothing contributes more to their ſpiritual ſtrength then their temporall weakneſſes. Hereby God doth (to uſe Pauls word, 2 Tim. 1.6.) foreign, ſtir up that heavenly fire of grace in the hearts of his people; making uſe of their Afflictions as his Bellowes to blow up thoſe ſparks which otherwiſe were ſubject to die. Graces ſtrengthned by exerciſe in Affliction.And very uſefull they are in this way, for the ſtirring up, and thereby for the ſtrengthning of every grace in the ſoul, by ſetting them awork, exerciſing them.

Thus do they ſtrengthen Faith and confidence in God. Paul telleth us, Faith.that he received the ſentence of death in himſelf to this end, that he might not truſt in himſelf, but in God, who raiſeth the dead, 2 Cor. 1.9. And St. Peter tells the Saints to whom he writeth, 1 Pet. 1.6, 7. Now for a ſeaſon (ſaith he) ye are in heavineſſe through manifold temptations, that the tryall of your Faith being much more precious then Gold that periſheth, though it be tryed with fire, might be found unto praiſe, honour and glery, at the appearing of Jeſus Chriſt. Gold is not more advanced by fire, then faith by ſufferings. Theſe are but as ſhakings to the Plant, which make it root the better, the deeper and ſurer. Thus the Chriſtian being ſhaken by Afflictions, he p. 204taketh the firmer hold of Chriſt, and is rooted more and more in him.

And as Faith ſo Patience. Patiene.The trying of your Faith worketh patience, (ſaith St. James) Jam. 1.3. Upon which account in the Verſe foregoing, he willeth Chriſtians to be ſo far from fainting under afflictions, that they ſhould rather account them matter of joy, of great joy. My Brethren account it all joy (foreign) great joy,) when ye fall into divers temptations, viz. in regard of the bleſſed fruits of them, among which this is one, Patience.

And as Patience, Experience.ſo Experience and Hope, which the Apoſtle joyneth to the former, Rom. 5.3. where he declares how Chriſtians have matter of rejoycing and glorying, as in their Crown, ſo in their Croſſe. We rejoyce (ſaith he) in the hope of the glory of God; And not only ſo, but we glory in Tribulations alſo. But wherefore in them? Why, in regard of the bleſſed Fruit, which being ſanctified they bring forth; Knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope. The firſt an immediate, the latter mediate Fruits of ſuch ſufferings.

Such is experience, of which a man gets more many times by one days adverſity then by many years of Proſperity, more experience of God and himſelf. Such was the fruit of Jobs afflictions, who when God had delivered him out of them, makes this acknowledgment unto him. I have heard of thee by the hearing of the eare, but now mine eye ſeeth thee. Wherefore I abhor my ſelf, and repent in duſt and aſhes. Job 42.5.6. Thus that knowledge of his, both of God and himſelf, which before was Notionall, was now made experimental.

p. 205And ſuch is Hope, Hope.which is much confirmed and ſtrengthened by this experience. This I recall to minde, therefore have I hope, (ſaith the Church, ſpeaking of her Afflictions) Lam. 3.21.