The Drinking of the Bitter Cup, Text (3 of 6)

The Drinking of the Bitter Cup · Text (3 of 6)

p. 1052. As none other was able to drink it, 2None elſe needed to drink it.ſo none elſe needed to drink it, his ſufferings being ſufficient, ſufficient for all Men, and all ſins. He is the propitiation for our ſins, and not for ours only, but for the ſins of the whole world, 1 Joh. 2.2. of all Believers, in all Ages and Nations, whether Jewes or Gentiles. The bloud of Jeſus Chriſt cleanſeth us from all ſin, (c. 1. v. 7. of that Epiſtle) from Originall ſin, Actuall ſin. He gave himſelf to redeem us from all iniquity, Tit. 2.14. Now this one Cup which was given to Chriſt, being ſuch a Pan-pharmacon, ſuch an all-ſufficient remedy, there needed not a ſecond of the ſame kinde to be given to any beſides him.

3. This Cup was given only to him, 3that he might have all the honour of this great work, That he might have all the honour of this work.the work of Mans Redemption. I have tiodden the Wine-preſſe alone, and of the people there was none with me, (ſaith the Lord, ſpeaking of the deſtroying of his, and his Churches enemies, which he would do by himſelf alone,) Iſa. 63 3. And ſo p. 106did Chriſt in his Paſſion, (of which the greateſt part of Expoſitors, (though not ſo rightly,) underſtand that Text,) he there trod the Wine-preſſe of his fathers wrath, and he did it alone, having no creature, whether Man or Angel for his Coadjutor. And this he did that all the glory of this great work, the work of Redemption, might redound unto him. Which accordingly we finde acknowledged by that Quire of Angels and Elders in that Song of theirs, Rev. 5. Thou art worthy, &c. for thou haſt redeemed us unto God by thy blood, v. 9. And again, Worthy is the Lamb that was ſlayn to receive power, and riches, and wiſedome, and ſtrength, and honour, and glory, and bleſſing, v. 12.

Thus have I diſpatched the Doctrinall part of this other important truth, touching the ſubject of this Paſſion; wherein I have ſhowen you, to whom it was that God the Father gave this Cup, viz. to the Perſon of his Son Chriſt, who ſuffered in and according to his Humane nature, having the Godhead concurring with it; And why he gave it to him, and not to any other beſides him. That which now remains of this is Application.

Which let it be directed theſe four wayes, Applic.By way of

Information,

Terror.

Comfort.

Inſtruction.

1. Vſe. 1 By way of Information. Did God thus give this Cup to his Son? Information.give him to ſuffer in this manner? Here again reflect we upon what was touched upon before, the strictneſſe of Gods Juſtice, p. 107the greatneſſe of his love; 1both wonderfully appearing in this diſpenſation.The ſtrictneſſe of Gods juſtice.

1. The ſtrictneſſe of his juſtice in puniſhing of ſin, which he would not ſpare in his own Son. Jeſus Chriſt had not offended his Father in his own Perſon, (as I have ſhewen you) he had no ſin of his own, whether Originall or Actuall, yet taking upon him the ſins of others, and ſo become a ſinner by way of Imputation, God his Father will not ſpare him, but cauſeth him to ſeel the ſmart of it. If ever ſinner might have hoped to have met with a favourable connivence, ſurely he that was only made ſin in ſuch a way, eſpecially being a Perſon ſo nearly related to, and dearly beloved of the Father might. But we ſee how far God was from indulging of ſin in him. He prepareth a bitter Cup for him, and giveth it to him, cauſing him to drink it, bruiſing him and putting him to grief, powring out a full Viall of his wrath and indignation upon him. The moſt exemplary and ſignall piece of Juſtice that ever was. The drowning of the World with water, the deſtroying of Sodome and Gomorrah by fire, the plagueing of Egypt, and the like, they were remarkable demonſtrations of divine juſtice. But none like to this, Gods not ſparing his own Son, but giving him to the death. Such is his Justice, ſo ſtrict, ſo impartiall, that he will not ſpare ſin in what ſubject ſoever he meeteth with it. The reaſon whereof is, becauſe he hateth ſin as ſin. Now à quatenus ad omnes, &c. (ſay the Schools) he who loveth or hateth a thing for it ſelf, loveth or hateth it wherever he findes it. And thus God hateth ſin. It being contrary to his nature, he p. 108hateth it for it ſelf, and therefore wherever he findes it, he will not ſpare it. Such is the ſtrictneſſe of his Juſtice.

2. 2Behold the greatneſſe of his love, his love to his Elect people, The greatneſs of his Love to his Elect.which he expreſſed in giving this Cup to his Son for their ſakes. This Cup was their due, the deſert of their ſins, The ſoul that ſinneth it ſhall dye; yet here God was pleaſed to finde out a Surety, and to lay their iniquities upon him, even upon his own Son, not ſparing him, that he might ſpare them, delivering him unto death, that he might deliver them from death. Never was there ſuch a declaration of love as this.

When Abraham had layed his Son upon the Altar, ready to ſacrifice him in obedience to Gods command, from hence the Lord concludes the truth and ſincerity of his affection towards him, Now I know (ſaith he) that thou feareſt God, ſeeing thou haſt not withheld thy Son, thine only Son from me, Gen. 22.12. And from hence may all true Believers conclude the intireneſſe of Gods affection towards them, ſaying in like manner unto him, Now Lord we know that thou loveſt us, ſeeing thou haſt not withheld thy Son thine only Son from us, but haſt given him up to the death for our ſakes, giving this bitter Cup to him, which otherwiſe we muſt have drunk, laying the burden of our ſins upon him, which otherwiſe we muſt have lyen under unto all eternity. Wonderfull, unparallel'd love, to be for ever admired and adored by all thoſe who can evidence their intereſt in it. But this I have touched upon before. This by way of Information.

p. 1092. By way of Terror. Ʋſe 2 Did the Lord thus deal by his Son, his dear Son, Terror to Gods Enemies.to give ſuch a bitter Cup to him, what then may his Enemies expect and look for? This is the Application which our Saviour himſelf maketh hereof. Luk. 23.31. If they do theſe things in a green tree, what ſhall be done in a drye? Chriſt himſelf was as a green tree, which having ſap and moiſture in it, is not ſo combuſtible, ſo apt to take fire, the Jewes were as a drye tree, fit Fuel for the fire. Now if this green tree were thus uſed, Chriſt himſelf, who was a juſt and a righteous perſon, having no guilt, no juſt matter of condemnation in him, (ſave only as he ſtood in the place of ſinners) if he were thus left to ſuffer ſuch things as he did from them, what then had they cauſe to expect, who in regard of their manifold impieties were fit fuel for the fire of Gods wrath to feed upon? And let it in like manner be applyed to all wicked and ungodly perſons, who being no better then drye trees, having no ſap of grace in them, voyd and deſtitute of all goodneſſe, and ſo no other but Veſſels of wrath fitted for destruction, (as the Apoſtle calleth them, Rom. 9.22.) if it was thus done to this green tree, this ſo juſt and righteous a perſon, what do they think will become of them? This uſe St. Peter makes of the ſufferings of Gods Saints, wherewith God is pleaſed ſometimes to exerciſe them, 1 Pet. 4.17. If Judgement first begin at us, what ſhall the end be of them that obey not the Goſpell of God? If the righteous ſcarcely be ſaved, where ſhall the ungodly and the ſinners appear?] If the righteous,] ſuch as being true Believers, are juſtified by faith, and endeavour to prove themſelves righteous to God and Man; if they p. 110ſcarcely be ſaved,] paſſe through ſo many difficulties, meet with ſo many ſufferings in their journey to Heaven; where ſhall the wicked and ungodly appear?] Unbelievers, ſuch as live in a ſtate of ſin, being wholly given up to it, and as it were drowned in it, what ſhall become of them when Chriſt ſhall come to judge the world in rightecuſneſſe, and to give to every man according to his works? And ſuch uſe make we of this dealing of God with his own Son after this manner. Did God his Father give ſuch a Cup to him, notwithſtanding that he was in all things his obedient Son, (as the Apoſtle tells us, Phil. 2.8.) Oh what then may the children of Diſobedience expect and look for? Certainly there is a black Cloud which hangeth over their heads, even the wrath of God, which without repentance ſhall be poured out upon them. Becauſe of theſe things (ſaith the Apoſtle, ſpeaking of wicked and ungodly courſes and practiſes) cometh the wrath of God upon the children of diſobedience, Eph. 5.6. And this let all ſuch make account of, taking notice that God hath a Cup for them, and that a dreadfull one. In the hand of the Lord there is a Cup, (ſaith the Pſalmiſt) and the wine is red, it is full of mixture, and he poureth out of the ſame, but the dregs thereof all the wicked of the earth ſhall wring them out, and drink them, Pſal. 75.8. So it is, God the Supreme Moderator, and wiſe diſpoſer of all things, he hath appointed and meaſured out afflictions and ſufferings to all the Sons of men, ſo as his own people have their ſhare in them, they are made to drink of this Cup, to taſte of it, I but the wicked and ungodly ſhall drink of it after another manner, they ſhall wring out the dregs p. 111thereof, and drink them. God hath terrible Judgements in ſtore for them ſuch as ſhall end in endleſſe deſpair, and utter deſtruction. Ʋpon the wicked he ſhall rain ſnares, fire and brimstome, and an horrible tempeſt, this ſhall be the portion of their Cup, (ſo the Pſalmiſt ſets it forth) Pſal. 11.6. And O that this were but ſeriouſly thought of by all of this number! that all profane, and ungodly perſons would but conſider this! that amidſt their Oath-Cups, thoſe Cups of abomination, wherewith they are intoxicated, they would but take notice of this Cup in the hand of the Lord, this Cup of red wine, his fierce wrath, which is reſerved for them to drink! Certainly the very thought hereof, being let into their ſouls, it could not but fill them with horror and terror. So did the apprehenſion of this Cup, which our bleſſed Saviour ſaw coming towards him, work upon him, it put him into a ſtrange and unheard of Agony, (as the ſtory ſets it forth.) And certainly ſuch operation would the like apprehenſion have upon the moſt obdurate and obſtinate ſinner, did he but ſeriouſly think of the fierceneſs of that wrath which one day without repentance he ſhall be ſure to feel, it could not but work horror and terror in his ſoul.

Now then ſuffer (I beſeech you) this Meditation to take place with you, What wicked men muſt expect.you who lye in a ſtate, and go on in a courſe of ſin, daring to give allowance to your ſelves in any known evil; what, did God ſo ſeverely puniſh thoſe ſins which were only imputed to his Son Chriſt, and ſo were not properly his, ſave only as he was a Surety for others, how can you ever think that he ſhould paſſe by thoſe ſins, which you dare with p. 112ſo high a hand commit againſt him? It is that which the Prophet Jeremie ſaith unto Edom, the Edomites, the Poſterity of Eſau, Jer. 49.12. Behold, they whoſe judgement was not to drink of the Cup have aſſuredly drunken, and art thou he that ſhalt goe altogether unpuniſhed? Thou ſhalt not goe unpuniſhed, but thou ſhalt ſurely drink of it. Seeing God had not ſpared his own people, his people Iſrael, who in regard of the Covenant which was betwixt him and them, might have expected more favour then others, much leſſe had thoſe accurſed Edomites, who had no ſuch Relation, any reaſon to hope that they ſhould be ſpared. And ſo ſay I here concerning the ſufferings of Jeſus Chriſt. Did he, whoſe judgement was not to drink of this Cup, drink it? Did the Lord Jeſus, who had ſo neer a Relation to God his Father, and of himſelf had deſerved nothing but well at his hands, did he yet ſuffer what he did? And are you, you wicked and ungodly wretches, they that ſhall go altogether unpuniſhed? No, you ſhall not go unpuniſhed, you ſhall ſurely drink of this Cup, the wrath of God ſooner or later ſhall be poured out upon you. However for a time he may ſpare you, (which he ſometimes doth, with much long-ſuffering he indureth the Veſſels of wrath fitted for deſtruction, (as the Apoſtle there hath it, Rom. 9.22.) not preſently executing his judgements upon ungodly ſinners according to their deſerts) yet he will not ever ſo doe. My ſpirit ſhall not alwayes strive mith man, Gen. 6.3. No, this Cup here given to Chriſt ſheweth, what all thoſe who are out of Chriſt, even all unbelieving and impenitent ſinners, who ſtand chargeable with their own ſins, muſt expect and make p. 113account of. The Cup of the Lords wrath ſhall be reached forth unto them, and they ſhall drink it; yea ſo drink it as the Prophet Jeremy ſaith the Churches enemies ſhould drink of that Cup which he brought unto them, Jer. 25.27. They ſhall drink and be drunken, and fall, and riſe no more. This by way of Terror.

3. By way of Conſolation. Ʋſe 3 Did God the Father thus give this Cup to his Son, his naturall ſonne, Conſolation to Gods Children.here is comfort for all his Adopted children, who by this means are freed and delivered from thoſe ſufferings which otherwiſe they had deſerved, and muſt have undergone. The juſtice of God being in this way ſatisfied, they are diſcharged. This Cup being given to Chriſt as ſtanding in their room and ſtead, they are hereby freed from the drinking of it; viz. The Cup of ſatisfactory puniſhment. True indeed, as for the Cup of Affliction, Fatherly chaſtiſements and tryals, this they muſt make account to taſte of. That which our Saviour ſaid to the Sons of Zebedee, Matth. 20.23. may be applyed to all the Sons and Daughters of God, They ſhall indeed drink of Chriſts Cup, and ſome of them drink deep of it, being thus made conformable to him in his ſufferings, ſo filling up that which is behinde of the Afflictions of Chriſt in their fleſh, (as the Apoſtle ſpeaks of his own ſufferings, Col. 1.24) but as for ſatisfactory puniſhments, iſſuing from the wrath of God, and inflicted by the hand of Revenging Juſtice, that was the portion of Chriſts Cup, which being given to him, and drunk by him, there remaineth no more ſuffering of this kinde for them. There is now no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. Who ſhall n…w lay any thing to the charge p. 114of Gods Choſen? verſ. 33. who is he that condemneth? It is Chriſt that dyed, verſ. 34. This will not God himſelf do. Nay, (with reverence may we ſpeak it) this in Juſtice he cannot doe. Juſtice requireth ſatisfaction but once. Now, ſhall not the Judge of all the earth doe right? Gen. 18.25. Satisfaction being, and that by a mutual agreement betwixt the Father and the Son, once made in the Perſon of Chriſt, as a Surety for his Elect, for all that ſhall believe on him, God will no more require it from them. This God the Father exacted from his Son, and he Anſwered it. So that Text before mentioned, is moſt properly read, Iſa. 53.7. It was exacted, and he anſwered; So the Originall hath it word for word, a Text which (as our late Annotator obſerves upon it) being ſo rendred, and rightly underſtood, maketh much for the vindicating of the Doctrine of Chriſts ſatisfaction. So it was, ſatisfaction was required and exacted by God the Father for the ſins of his Elect, a full ſatisfaction, and in this he was anſwered by his Son Chriſt, and that to the full. So then, this debt being thus diſcharged, it ſtandeth no longer upon the account of thoſe that are Chriſts, for whom he undertook, which he did for all thoſe that ſhould believe on him. A ground of everlaſting Conſolation to all thoſe who can evidence to themſelves their Intereſt in this bleſſed Mediator, their Intereſt in Jeſus Chriſt; being in him, they ſatisfied in him. This Cup (as hath been ſhewn) was given unto Chriſt not for himſelf, not upon his own account, not that either he had deſerved to ſuffer, or that … deſigned to merit any thing for himſelf by ſuffering, but it was upon the account of Gods p. 115Elect, whoſe Iniquities were laid upon him, as the ſins of the people were upon the head of the Scape-goat, Lev. 16.21. And being layed on him they were taken away by him, (as their ſins were carryed by the Scape-goat into the Wilderneſſe,) taken away as to the Guilt of them. So as juſtice being in this way ſatisfied, all true Believers may now come, and come with boldneſſe to the throne of Grace, looking upon God as a reconciled Father in Chriſt. Thus is this bitter Cup which was given to Chriſt to drink, a ſweet Cup, a Cup of Conſolation to all thoſe that are his. Being given to him, it ſhall not be given to them.

In the Fourth and laſt place, Ʋſe 4 Inſtruction.by way of Inſtruction. Did God thus give this Cup to his Son, then let every of us take heed of giving any way unto ſin, through hopes of mercy. Take heed of giving allowance unto ſin.He that did not ſpare ſin in his naturall Son, when it was only imputed to him, will not ſpare it in his Adopted children, if it ſhall be willingly committed by them. However, (as hath been ſaid) this Cup was Chriſts peculiar portion, and ſo belongeth not unto thoſe that are Chriſts, yet God hath other Cups even for them, and thoſe bitter Cups too. Moſes, and Elie, and David, and many other of the Dear Saints of God have found the truth hereof in their own experience. Let not any preſume of better then what they found. Shall we dare to give allowance to any known ſin, how ſweet ſoever it may ſeeme to be for the preſent, it will be bitterneſſe in the latter end. As Abner told Joab, when he was purſuing his brethren in ſuch a revengefull way as he did, Knoweſt thou not (ſaith he) that it will be buter…eſſe p. 116in the latter end? 2 Sam. 2.26. So let it be ſaid to all thoſe who ſhall dare to purſue any ſinfull way or courſe; how pleaſing ſoever for the preſent it may be to corrupted nature, yet let them know, it will be bitterneſſe in the latter end. So were the ſins of others unto Chriſt. And ſo will the ſins of all impenitent ſinners be to themſelves. Give not allowance to any ſinne.

Nor yet ſpare it. Not ſparing it,This would not God doe in his own Son. This let not us doe; ſpare not ſin wherever we meet with it.

Not in others. In others.Though the perſon be never ſo neer, never ſo deer to us, yet let not that plead a toleration for his ſin. Accurſed is that affection, which ſo blindeth a mans eyes, that either he ſhould not ſee ſin in another, or ſeeing it, ſhould connive at it. God ſpared it not in his Son, being imputed to him. Let not Parents ſpare it in their Children, nor Maſters in their Servants, nor yet Husbands in their Wives, ſo as not to reprove and reſtrain it what they can. We know what old Elies indulgence to his Sons coſt him, I will judge his houſe for ever (ſaith the Lord) for the iniquity which he knoweth, becauſe his Sons made themſelves vile, and he reſtrained them not, (he frowned not upon them (ſaith the Originall) 1 Sam. 2.13.

And whileſt we doe not ſpare ſin in others, Much leſſe in our ſelves, but taking vengeance upon it.much leſſe doe it in our ſelves. But here take we vengeance upon it; dealing by our ſinfull lusts, as the Jewes did by our Saviour, crucifying them. This Paul maketh to be a Property of thoſe that are Chriſts, Gal. 5.24. They that are Chriſts have crucifyed the fleſh, with the aff…ctions and lusts. And p. 117this dowe. Looking up unto the Croſſe of Chriſt, and there taking notice how dear our ſins coſt him, let us crucifie them, mortifie them, not living in them. Which if we doe, the ſame Apoſtle will tell us what we muſt look for. If ye live after the fleſh, ye ſhall die, but if through the Spirit ye do mortifie the deeds of the body, ye ſhall live, Rom. 8.13. Thus take revenge upon our ſins.

And taking revenge upon them, And upon our ſelves for i….take we alſo a holy kinde of revenge upon our ſelves for them, and that by the renewing of the exerciſe of Repentance and Mortification; giving a bitter Cap to our ſelves, afflicting our ſelves with godly ſorrow for them. Which will prove no leſſe wholeſome to our ſouls, then Cups of Wormwood, or other bitter Potions oft-times are to our Bodies. Thus practiſing upon our ſelves, we may eſcape the hands of God, which otherwiſe we muſt make account to feel of. If we would judge our ſelves, we ſhould not be judged, 1 Cor. 11.31. The only way to prevent Gods judgements, Temporall and Eternall, is to forejudge our ſelves, by examining, arraigning, and condemning our ſelves at his Bar, and ſo humbling our ſelves before him. Thus giving unto our ſelves this Cup, we may hereby prevent Gods giving unto us ſome other bitter Cups, which otherwiſe we muſt expect to drink of.

And thus have I done alſo with this Third Particular, the ſubject of this Paſſion, to whom this Cup was given, and ſo with the former part of the Text, the preſenting of this Cup by God the Father to his Son Chriſt. Come we now to the latter, which is,

p. 118The Sons ſubmiſſion in drinking of this Cup. Part. 2. The Sons ſubmiſſion.[The Cup which my Father hath given me, ſhall I not drink it?]

Shall I not drink it?] What meant by Drinking this Cup.In the words there is no difficulty. The metaphor having been explained before, in ſhewing you what is here meant by the Cup, viz. the bitter death and Paſſion of Jeſus Chriſt, which was then at hand. So then to drink this Cup is no more but to ſuffer that death. A metaphoricall expreſſion of frequent uſe among the Heathen, with whom Eodem peculo hibere, to drink of the ſame Cup, was a Proverbial ſpeech, ſignifying a partaking of, and communicating in the ſame calamities. So in phraſe of Scripture we meet with it often, both in the Old Teſtament and New. As in that Text which I have formerly had recourſe to, Jer. 25. where the Prophet is ſent by God with the Wine-cup of his fury to cauſe the Nations to drink it, verſ. 15, 16, 17. & 26, 27, 28. (in every of which we meet with the ſame words uſed in the ſame ſenſe) that is to partake in the Judgements and Puniſhments which God would bring upon them. So we finde it plainly expounded in the 49 Chap. of the ſame Propheſie (a Text alſo before made uſe of,) where the Prophet ſpeaking to the Edomites, verſ. 12. Behold (ſaith he) they whoſe judgement was not to drink of the Cup, have aſſuredly drunken, and art thou he that ſhalt goe altogether unpuriſhed? thou ſhalt not goe unpuniſhed, but thou ſhalt ſurely drink of it; the one explaining the other, To drink of the Cup is to ſeel the Judgements of God. So again in the New Teſtament. Are ye p. 119able to drink of the Cup that I am to drink of? (ſaith our Saviour to the Sons of Zebedee, Matth. 20.22.) that is, to ſuffer what I am to ſuffer. Thus they who worſhipped the Beaſt, or received his mark (the followers of Antichriſt) are threatned, Rev. 14.10. The ſame ſhall drink of the wine of the wrath of God, which is poured out without mixture into the Cup of his indignation. Which the next words explain, [And he ſhall be tormented with fire and brimſtone] Thus to drink is to ſuffer. So look we upon it in the Text. The Cup which my Father hath given me, ſhall I not drink it? that is, ſuffer what he hath appointed and layed out for me.

Shall I not drink it? foreign; This Interrogation containing a Reprehenſion & Reſolution.The Interrogation is emphaticall, carrying with it a double force; of a Repreſentation and a Reſolution, a Check and a Choice. A Reprehenſion or Check to Peter, and that a Tart one, a Reſolution or Choice as to Chriſt himſelf, and that a ſtrong and firm one. You ſhall finde them both in the handling of them, which I ſhall do ſeverally; beginning with the former.

The Reprehenſion, or Check to Peter, i.which is here plainly intimated. A Reprehenſion to …eter. Vim… tu prchib…re quo in …as impleam quid Patri placet, Grot. Annot. in loc.The Cup which my Father hath given me, ſhall I not drink it? As if he had ſaid, What, wilt thou goe about to croſſe the determinate Counſell of God, and to hinder me from yielding obedience to his will, and ſo fruſtrate that great deſign which I have now in hand? Whatever it is that mine enemies ſhall inflict, or my ſelf ſhall ſuffer, it is no other then what my Father hath appointed, who hath ſent me into the world for this very end, that I ſhould ſuffer and dye, and ſo by this means purchaſe p. 120the Redemption of his Elect people. Non vis tu homo, Creatura, ſervus, quod vult Deus Creator, & emnium Deminus? Ferus Annot. in loc.And what, wilt thou who art but a Man, a Creature, a Servant, dare to interpoſe, goe about to reſiſt the will of thy Creator and Lord? And wilt thou ſtop me in the courſe of my obedience, and ſo hinder that great and good work which I am now about? What, hath my Father mingled this Cup for me, and is now reaching it unto me, and wilt thou take it out of his hand, and from my mouth, hinder me from the drinking it? The Cup which my Father hath given me, ſhall I not drink it?]

Here then take we notice of a threefold evill, A threefold Evill, each deſerving Reprehenſion.each deſerving a juſt reprehenſion in whomſoever ſhall attempt them:

1. To reſiſt Gods will,

2. To take man off from his duty.

3. To hinder his ſalvation.

All theſe was Peter at this time guilty of in this unadviſed act of his, and for all theſe he is here reprehended by his Master. And the like doe they juſtly deſerve, who are, or ſhall be guilty of any of them. Let me touch upon them ſeverally.

They who make reſistance to Gods will. Obſ. 1 M…king reſiſt…nce to Gods wid.This did Peter in going about to keep this Cup from his Maſters mouth; herein he reſiſted the will of God his Father, who had given it him to drink; and upon that account he is here checked by his Maſter, for that his unadviſed zeal. And ſo was Abiſhai by his Maſter King David, when he offered his ſervice to him in taking revenge upon Shimei for reviling and curſing of him in that manner that he did. A ſervice, no queſtion, tendred out of a loyall affection which he bare to p. 121him. But what ſaith David to it? You may read it 2 Sam. 16.10. What have I to doe with you ye Sons of Zerviah? (ſpeaking to him, and his Brother Joab, who, as is moſt probable, had given that counſell to Abiſhai, though he alone offered to execute it,) ſo let him curſe, becauſe the Lord hath ſaid unto him, Curſe David; who ſhall then ſay, Wherefore haſt thou done ſo? Thus David looking upon this as willed by God, ordered by his diſpoſing Providence, and intended as a Rod of correction for the chaſtiſing and further humbling of himſelf, he would not permit that any ſhould go about to croſſe Gods deſign therein, but giveth Abiſhai a check for that his proffered ſervice, which otherwiſe in it ſelf deſerved acceptance and thanks. And this do all attempts and endeavours deſerve, which have any ſuch tendency, as to make reſiſtance to Gods will.

And not without cauſe; Inaſmuch as,

1. They are vain attempts, Reaſ. 1 ſuch as cannot expect ſucceſſe. Who hath reſiſted his will? Rom. Which is a vain attempt.9.19. This have many attempted, but all in vain. What are we ſtronger then he? (ſaith the ſame Apoſtle) 1 Cor. 10.22. This have they need to be who ſhall make reſiſtance to another. But this is not Man then God. O Lord thou art ſtronger then I, (ſaith Jeremy,) Jer. 20.7. Alas, compare man with God, and there is no compare. The very weakneſse of God is ſtronger then men, (as the Apoſtle hath it) 1 Cor. 1.25. And as the former part of that verſe hath it,) The fooliſhneſſe of God is wiſer then men; that is, that which the men of this world count fooliſhneſſe and weakneſſe. In vain is it then for any, whether p. 122by power or policy, to think to fruſtrate his Counſels, to croſſe his deſigns, to reſiſt his will; Why doe the Heathen rage, and the people imagine a vain thing? Pſal. 2.1. So is it for any to take counſell againſt the Lord, and againſt his Anoynted, to oppoſe themſelves againſt God and Jeſus Chriſt, thinking to reſiſt their will. Such was this attempt in Peter here, a vain attempt.

2. 2Impious.And as ſuch attempts are vain, ſo impious. Gods will being the Creatures Law. Such is his revealed will, which the creature is bound to comply with, and yield an abſolute obedience to, without either quarrelling or queſtioning the equity or expediency of it. And for his ſecret will, this alſo Chriſtians are to ſubmit unto, deſiring that it may be done. So their Maſter hath taught them in that Pattern of Prayer, which he hath left them. Thy will be done; not only his Revealed, but ſecret will. So then, to make reſiſtance to this will, where it is known, is no other but down-right impiety; and where it is not certainly known, yet being through prepoſterous and unadviſed zeal oppoſed, this though it may excuſe a tanto, yet not a toto, though in part, yet not in whole. Still ſuch reſiſtance is juſtly blame worthy.

Which let all of us be exhorted to beware of. Applic. Not only of a deſigned and purpoſed reſiſtance: Chriſtians to beware of ſuch reſiſtances.This is that which Stephen chargeth the Jewes with, Act. 7.51. Ye ſtiffe-necked, and uncircumciſed in heart and ears, ye do alwayes reſiſt the Holy Ghoſt, as your Fathers did, ſo do ye. They reſiſted the will of God clearly revealed, and made known to them by his Prophets, as alſo by Christ and his Apoſtles. This (as I ſaid) is down-right impiety, p. 123which let all, as they love their ſouls, beware of. But alſo of all unadviſed oppoſing of it through raſh and inordinate zeal. This was Peters caſe in the Text. What he here did, he did it (as you have heard) out of a good intention, out of zeal for his Maſter, yet inaſmuch as this act of his tended to the oppoſing of Gods will, the croſſing of his deſign, therefore he receiveth a check from his Maſter for it. And let ſuch zeal never expect better acceptance at the hands of God. Take we heed of making reſiſtance any way to his will.

Obj. But what then, Whether means may be uſed for the removing or diverting of Evils. A fanaticall Conceit rejected.may not Chriſtians make uſe of means, for the defending and ſecuring of themſelves or others, for the removing or diverting of evils felt, or feared?

A. So indeed ſome fanaticall ſpirits have conceived, who taking notice, that all things come to paſſe according to the determinate counſell and appointment of God, thereupon they refuſe to make uſe of any means for the preſerving or freeing themſelves from any preſent, or impendent evils. As in caſe of ſickneſſe they will not make uſe of Phyſick for the recovery of health, or ſaving of their lives, leſt that in ſo doing they ſhould ſeem to reſiſt the will of God, who hath meaſured out their dayes, determined, as that they ſhall dye, ſo when, and where, and how they ſhall dye. And ſo in other caſes, they will not make uſe of means of preſervation or deliverance, as not willing to put from them that Cup which God giveth unto them. Me… …s may & muſt be uſed.But this is juſtly rejected as erroneous and unchriſtian. Chriſtians in ſuch caſes not only may, but ought to make uſe of means, and Remedies, knowing p. 124that God bringeth his purpoſes to paſſe by means. God who had decreed and promiſed unto Hezekiah that he ſhould recover of his Diſeaſe, yet preſcribes him a Receipt, willing him to apply a Plaiſter of Figs to his Sore, Iſa. 38.21. Which however ſome look upon as no more proper for his trouble, then the Clay and ſpittle which our Saviour gave to the blinde man was to recover his ſight, yet by others it is conceived to have been a proper remedy, Figs having in them a mollifying, ripening, and diſſolving property, and ſo fitly applyed to ſuch a malignant Ulcer as his was. Means, where God either injoyns, or affords them for our good, whether ſpirituall or temporall, they may not be neglected. They who upon this ground neglect means for their Bodies, may upon the ſame ground alſo as well neglect them for their Souls, neglect all Ordinances, inaſmuch as God hath determined what ſhall become of the one as of the other. To neglect means is a tempting of God, which our bleſſed Saviour would by no means incur the guilt of. And therefore when the Devill would have tempted him to caſt himſelf down from the pinacle of the Temple upon the aſſurance of a Divine protection, which he had the promiſe of, he repells his temptation with that Scripture Text, It is written, thou ſhalt not tempt the Lord thy God, Mat. 4.7. He would wait upon God in the uſe of means for his coming down from thence. And the like are Chriſtians to doe. They not only may, but muſt uſe means for the diverting of evils. A threefold Provi…o.Only take it with theſe few Proviſoes and Cautions.

p. 1251. 1Provided that the will of God be not revealed to them to the contrary, his abſolute will, That Gods will be not revealed to the contrary.ſo as they may take notice of it. Upon this ground it was that our Saviour here would not admit of any reſiſtance to be made to thoſe who came to apprehend him, becauſe he was acquainted with his Fathers will. And upon this ground was Peter here juſtly reproveable for making this reſiſtance, inaſmuch as his Maſter had before acquainted him herewith, ſhewing to him, and the reſt of his Apoſtles, that he muſt goe up to Jeruſalem, and there ſuffer and dye, Mat. 16.21. and withall, had given him a ſharp reproof for his adviſing him to the contrary, verſ. 23. And but even now he had been again put in minde hereof in and by that Sacrament, whereof he had been a partaker, the Sacrament of the Lords Supper, wherein the breaking of the Bread repreſented the breaking of the Body of Chriſt, and the powring forth of the wine repreſented the ſhedding of his blood, as Chriſt himſelf had expounded to him, and the reſt of his Apoſtles, the myſtery and meaning thereof. So as Peter could not be ignorant what was the will of God, and his Maſters will herein. And therefore, for him to doe what he did in a way of reſiſtance to that will, it was in him juſtly blameable.

2. 2Provided again that theſe means be not vnlawfull means. That alſo was Peters caſe here. That they be lawfull means. Privato homini non licuit contrà eo…inſurgere qui publicâ outhoritate i…ſtructi erons. Calv…. Com. in Tex.The means which he uſed for the reſcuing of his Maſter was unlawfull. Inaſmuch as he, being but a private perſon, ought not in ſuch a way to have reſiſted publick Authority, by drawing his Sword upon their Officers. In this he acted out of the ſphere of his Calling, which Chriſt would not give allowance to.

p. 1263. 3And (thirdly) being lawfull means they muſt be uſed lawfully. Uſed lawfully.As Paul ſaith of the Law, 1 Tim. 1.8. The Law is good, if it be uſed lawfully, that is, as a rule of Obedience, not ſo as to ſeek Juſtification by it, and ſo to reſt upon it. So may I ſay of many means which are uſefull unto men for ſelf-preſervation and ſafety, they are lawfull if uſed lawfully; if uſed in obedience to God, with ſubmiſſion to his will, ſo as not to truſt in them, but in God, who is able either to bleſſe or blaſte. With theſe cautious means of preſervation from, and deliverance out of temporall evils both may, and ought to be uſed. But not ſo as to make any reſiſtance to the will of God. Which whoſo doth, whether adviſedly or raſhly, deſerves a juſt Reprehenſion. And ſo I have done with the firſt of theſe Particulars, upon the account whereof Chriſt here giveth this Check unto Peter, his making reſiſtance againſt the will of God his Father. Paſſe we on to the Second.

His going about to take Chriſt off from his duty, Obſ. 2 and obedience to his Father: Taking off others from their Duty.For this again, inſtead of thanks, Chriſt giveth him a Check. And ſuch entertainment are Chriſtians to give unto thoſe Counſels or attempts, Non eſt tolerandus qui à divinorum obſervantiâ mandatarum abducit, etiamſi in verbis praeferat pietatem, led i… c…epandus, &c. Ferus Annot. in Text.which do any wayes tend to the taking them off from their duty and obedience to God their heavenly Father, by whomſoever they are offered, and out of whatever intention, yet hearken not to them, but reject them. Peter here an Apoſtle, a faithfull ſervant to his Lord and Maſter Chriſt, out of that intire affection which he bare to him, ingageth for him, and that not without hazard of his own life, and this he did out of a pious intention. p. 127Yet inaſmuch as this ſervice of his tended to the interrupting and hindring of Chriſt in the courſe of his obedience, ſee what entertainment it findeth with him. His heart riſeth againſt it, he rejects it, and that not without a holy anger and indignation, giving a check to the undertaker of it. The Cup which my Father hath given me, ſhall I not drink it? What, will you go about to hinder me in this laſt act of my Obedience? So far was he from accepting this well-meant ſervice, this ſervice of love, (for ſo it was, of carnal love) in him, that he giveth him a ſecret rebuke for it. And what he doth here more cloſely, we finde him elſewhere upon a like occaſion doing in plainer terms, Mat. 16.21. (A Text even now made uſe of.) Where Peter hearing his Maſter declare unto his Diſciples, what ſufferings waited for him, how he muſt goe up to Jeruſalem, and there ſuffer many things, from the Elders and chief Prieſts, and Scribes, and be killed, hereupon he taketh him aſide, and (as the next verſ. hath it) he began to rebuke him, ſaying, It be far from thee, Lord, (or, ſpare thy ſelf, foreign) this ſhall not be unto thee. This did Peter out of a tender affection to his Maſter, as tendring his life. And if we look upon the Counſell it ſelf, at the firſt hearing it may ſeem ſuch as might deſerve a kinde reception. But what ſaith our Saviour to it, and him? That we have in the next words, verſ. 23. But he turned, and ſaid unto Peter, Get thee behinde me Satan, &c.] Never did any hear tarter language come out of that mouth. He who was afterward led as a Lamb to the ſlaughter, and as a Sheep that is dumb before the Shearer, ſo opened he not his mouth, Iſa. 53. Who, when he was reviled, p. 128he reviled not again, when he ſuffered he threatned not, 1 Pet. 2.23. Whatever wrongs and injuries his enemies did unto him, he bare all patiently, not giving an ill word to any of them; yet ſee here how he taketh up Peter for this his friendly advice. Not only rejecting the Counſell, but the Counſellor alſo, whom he would not indure in his ſight, bidding him Avant, Get thee behinde me,] Language one would think fitter for a Dog then a Diſciple, an Apoſtle, a chief Apostle. Nay more, Get thee behinde me Satan,] Satan, the word ſignifieth properly an Adverſary, and therefore in Scripture commonly given to the Devil, the Arch-adverſary to God and Man. And this tearm (then which he could not have found a worſe) doth our Saviour give unto Peter for his ſuggeſting of this counſell to him, wherein he was an Adverſary to God, oppoſing his will, and an Adverſary to Man, going about to hinder his ſalvation; as alſo an Adverſary to Christ, in taking him off from his work, from his obedience. Thus did our Saviour there look upon him, as an Inſtrument of Satan, actuated and ſet awork by him in the handing of this Temptation, which tended to the taking him off from the work, which his Father had given him to doe. And thereupon he rejecteth his counſell, and that with indignation, though to fleſh and blood never ſo acceptable. Never ſhould the counſels, ſuggeſtions, attempts, endeavours of any finde better entertainment with a Chriſtian, which tend to ſuch an end, to the hindering of him in the courſe of his obedience unto God, whether in doing or ſuffering his will, whatever the Perſon be from whom they come, though never ſo neer, p. 129whatever the Affection be from which they proceed, though never ſo dear, whatever the Intention be, though never ſo good, yet herein hearken not to them, but looking upon them as Inſtruments of Satan, actuated and ſet awork by him, reject their indeavours. So did holy Job, when his Wife gave him that counſell which we meet with, Job 2.9. bidding him, Curſe God and die, or (as it may be read) Bleſſe God and die, for the word Barach there uſed ſignifieth both, Benedicere & maledicere, Bleſſing and Curſing, and in Scripture it is moſt frequently uſed in the former ſenſe, ſeldome in the latter, and ſo Charity, which ſtill inclines to the better part, may induce us to conſtrue it there; But however it be, her meaning was, ſhe would have Job uſe ſome means, that he might have a ſpeedy riddance out of that trouble and miſery wherein he was, which ſhe thought to be beſt for him. Now what ſaith Job to her? You have it in the next verſe, v. 10. Thou ſpeakeſt as one of the fooliſh women ſpeaketh. Thus he who in all his ſufferings before had not ſhewen any the leaſt Paſſion, ſave that of ſorrow, not an angry poſture or expreſſion, now his ſpirit is ſtirred within him, ſo as he rejecteth this counſell of his Wife not without indignation, caſting it back in her face with a tart Reprehenſion. Thou ſpeakeſt as one of the fooliſh women ſpeaketh, or, as a wicked woman, (for ſo that word [fooliſh] in Scripture is often taken.) And why is he ſo angry with her? Why inaſmuch as this counſell of hers (make the beſt of it) tended to the taking him off from the courſe of his Paſſive Obedience, to make him throw away the bitter Cup which God had given him, before he had drunk p. 130it out. So himſelf giveth the reaſon of this his impatience in the next words; What, ſhall we receive good at the hands of God, and ſhall we not receive evil? Shall we drink the ſweet Cup of Proſperity, and ſhall we not alſo drink the bitter Cup of Adverſity, if God ſee it fitting for us? Thus doth he reject that counſell which tended to the taking him off from his ſuffering work, and ſo from his obedience to God.

And the like let all of us be exhorted to do. Applic. Chriſtians to rej…ct ſuch counſels and indeavours in whomſoever.Never giving better entertainment to ſuch ſuggeſtions, ſuch counſells, ſuch attempts or indeavours as tend to ſuch an end, whoever be the conveyors of them, or actors in them. Such is Satans policy that he often inſinuates himſelf into the boſomes of men, through the mediations of ſuch as are neer and dear unto them. Thus did he at the firſt convey that poyſonous Apple to our firſt Parent Adam, through the hand of his ſecond-ſelf, her that was neareſt and deareſt to him, his Wife, Gen. 3.6. And thus doth he often convey his Temptations through the tongues or hands of unſuſpected Inſtruments, by which means they finde the readyer acceptance. Poyſon reached forth by the hand of a friend is leaſt ſuſpected, and ſo more eaſily ſwallowed down. And ſo do poyſonous ſuggeſtions, being conveyed by a friend, a familiar, and ſo mixed with declarations of affection and love, they finde an eaſier paſſage to the heart, they are more readily received and embraced. Great need therefore have we to be wary and cautious, not taking the ſervices of others (whoever they be) upon truſt, knowing that they being ſubject to be deceived themſelves, may become Inſtrumentall p. 131in deceiving of others. And therefore bring we them to the Touchſtone, to the ballance of the Sanctuary, trying and examining whether they be for God, or against him; whether they perſwade obedience to his will, or diſſwade from it. If they be for God, putting us on forward in the courſe of our obedience, receive them, embrace them, though coming from the hand of an Enemy. If otherwiſe, come they from what mouth, from what hand, from what heart they will, reject them. Herein Chriſtians muſt learn warily to diſtinguiſh betwixt Satan and their Friends, betwixt their Friends ſpeaking and acting, and Satans ſpeaking and acting i… them, and by them. If they perſwade any thing contrary to the minde and will of God, it is not ſo much they that ſpeak, as Satan in them. So then, love and reſpect thy Friend ſtill, but abhor Satan, though in a friend. Peter was the ſame in Christs eye ſtill, when he diſſwaded him from going up to Jeruſalem, that he was before, ſtill he loved Peter, I, but Get thee behinde me Satan. Take we heed of ſo reſpecting our Friends, as to hearken to Satan in them. An uſuall thing it is when God calleth any to ſervices of difficulty and danger, for friends to interpoſe themſelves, (as Peter here did betwixt his Master and thoſe who came to apprehend him,) to hinder them from the undertaking of them. What more common with the Martyrs of all Ages? Being called forth to ſome eminent ſufferings, to ſeal the Truth of Chriſt with their blood, preſently what importuning of Friends, what ſoliciting of Acquaintance, what beſeechings of Kinsfolks, what tears, cryes, heartbreaking intreaties and ſupplications of Wife, p. 132Children, and other near and dear Relations? every one crying out in Peters language, Maſter, Friend, Brother, Father, Husband, favour thy ſelf, theſe things ſhall not be unto thee. It was Pauls own caſe, Act. 21.11. when Agabus had propheſied and foretold of his bonds and ſufferings at Jeruſalem, preſently the Diſciples, his friends, with others of Ceſarea, they come about him, earneſtly beſeeching him that he would not goe up thither. God having made known his minde and will what ſervice he had for Paul to do for his name, they preſently perſwade him to favour himſelf, to decline it, not to come upon the Stage where he was to act that part, not to come near where the danger was. (An ordinary thing for ſome or other thus to attempt to pull the Cup from the mouths of Gods ſervants which he hath given them to drink.) But what ſaith Paul to the motion? what ear doth he lend them? what Anſwer doth he return them? you may read it in the verſe following, (v. 13.) What do ye weeping and breaking my heart? I am ready not only to be bound, but to dye at Jeruſalem for the name of the Lord Jeſus. See how this ſervice of carnall love in them (for ſuch it was) meeteth with a check, a rebuke from him. And no better intertainment let thoſe unfriendly ſervices of ſuch as out of the like carnall affection, ſhall indeavour to hinder us in our duty to God, from doing or ſuffering his will, meet with at our hands. Do they goe about to withdraw our necks from his yoke? ſhake them off. It is our Saviours advice, Math. 5.29, 30. If thy right eye offend thee, pluck it out and caſt it from thee. If thy right hand offend thee, cut it off, and caſt it from thee. Now what greater p. 133offence can there be to a Chriſtian then to goe about to hinder his obedience unto his God? Get thee b…hinde me Satan, thou art an offence to me, (ſaith our Saviour there to Peter upon this account.) Accurſed is that Relation, that Affection, which ſhall weigh down our Relation, our Affection to our heavenly Father, ſo as to take us off from our duty to him. As for our Obedience to God, that is abſolute. Others muſt be reſpected and obeyed only in him, and for him. If they adviſe, requeſt, command any thing that is contrary to his will and our duty, ſtop the ear againſt them. If they be Superiors, and ſo command, ſear them not, rather ſuffer then yield, remembring what Peter and the other Apoſtles there tell the Rulers, Act. 5.29. Increpandus ſi ſubditus, ſi aqualis, penitus non f…rendus, ſi verò ſuperior ſit, nullo medo timendus eſt. Ferus Annot. in Text.We ought to obey God rather then men. If Equals, and ſo adviſe, regard them not; If Inferiors, and ſo intreat, reject, rebuke them. So did our Saviour here to this his ſervant, his Apoſtle. Going about by this his raſh interpoſure to hinder him in the courſe of his Obedience, he giveth him a check for it. What wilt thou do ſuch a diſſervice to my Father and me, thus to take the Cup from my mouth which he hath given me to drink? The Cup which my Father hath given me, ſhall I not drink it? And ſo I have alſo done with this Second Particular.

Briefly of the Third, Obſ. 3 the attempting of that which may hinder the ſalvation of others. The hindering the ſalvation of others.This alſo was Peters caſe here. In making this attempt he did, as much as in him lay, hinder that great work which Chriſt was then about, the work of Mans Redemption, ſo as had he had his will, himſelf and all others muſt have periſhed, and been p. 134for ever loſt. And upon this account again our Saviour here giveth him this Check. The Cup which my Father hath given me, ſhall I not drink it? Non vis ut ego cum bibam? Quis ergo alius cum …thet? Si ego hunc calicem non bibam, aternâ ſiti omnes peribitis. Ferus Annot. in loc.As if he had ſaid, What wilt thou not have me to drink this Cup? Who then ſhall? If I do not drink it, you muſt all periſh with everlaſting thirſt: No ſuch diſſervice can be performed by any to their brethren, as to be any wayes Inſtrumentall in hindering or endangering their ſalvation. This is that which our Saviour chargeth upon the Scribes and Phariſees, Matth. 23.13. They would neither enter into the Kingdome of Heaven themſelves, nor ſuffer them that were entring to go in. A heavy charge.

Take we all of us heed of any wayes coming under the guilt of it, Applic. Chriſtians to beware of doing this, whetherof being any wayes acceſſory to ſuch a diſſervice, of hindring the ſalvation of any. Which may be done divers wayes.

1. 1By evil counſell provoking others unto ſin. As Jobs Wife there did him, By evil counſell.(if the words be rendered as our Tranſlation readeth them,) bidding him, Curſe God and dye. And ſo David in the matter of Ʋ …iah, whom by his Letter he adviſed Joab to murder. 2 Sam. 11.

2. 2By evill example.By evil example, whether drawing others into evil. As Peter, who by his Judaizing drew others into the like diſſimulation, Gal. 2.13. Or prejudicing them againſt that which is good, as David, who by his ſcandalous ſins of Adultery and Murther, gave great occaſion to the enemies of God to blaſpheme, 2 Sam. 12.14. to think and ſpeak evill of God, and of his people, and Religion. A thing which the Apoſtle chargeth upon the Jewes, who by their walking unanſwerably to their Profeſſion, made the name of God to be blaſphemed among the Gentiles, Rom. 2.24.

p. 1353. By Falſe Doctrine, ſeducing others, 3drawing them aſide from the truth into error. By falle Doctrine.A thing which the Lord complaineth of againſt the Shepheards of Iſrael, Jer. 50.6. My people have been loſt ſheep, their Shepheards have cauſed them to goe aſtray. Which we finde elſewhere more plainly expounded, cop. 23. verſ. 13. of the ſame Propheſie. I have ſeen fo…y in the Prophets of Samaria, they propheſied in Baal, and cauſed my people to erre,] drawing them into Idolatry. And the like we finde charged upon that wicked Woman Jezebel, who calling her ſelf a Propheteſſe, ſhe by her teaching ſeduced the ſervants of God to commit fornication, both Corporall and Spirituall, Idolatry and Adultery, (which two goe oft times together) Rev. 2.20.

4. By laying ſtumbling-blocks in the way of others, 4giving them occaſion of falling and miſcarrying. By ſcandals.This we finde expreſſely charged upon Balaam and Bolack, Rev. 2.44. the one taught the other to caſt a ſtumbling-block before the children of Iſrael, by ſetting fair and beautifull women before them, which being Idolaters, inticed them to Whoredome and Idolatry. And thus did the ſons of Ely lay a ſtumbling block before the people, whom by their lewd practiſes they made to abhor the offering of the Lord, (as we finde it 1 Sam. 2.17.) utterly to neglect his Worſhip and Service, when they ſaw it ſo polluted and prophaned by the horrid impieties of thoſe who had the management of it. A thing which the Prophet Malachi alſo chargeth upon the Prieſts in his time, Mal. 2.8. Ye are departed out of the way, ye have cauſed many to ſtumble at the Law; through their wickedneſſe giving occaſion to the people to p. 136daiſdain the Worſhip and ſervice of God. And ſo do they who by the abuſe of their Chriſtian liberty offend, or endanger their weak brethren. A thing which the Apoſtle, as he diſclaimeth it in his own practiſe, If meat make my brother to offend, I will eat no fleſh while the world ſtandeth, leſt I make my brother to offend, 1 Cor. 8.13. ſo he cautions his Corinthians againſt it, v. 9. of the ſame Chapter, Take heed leſt by any means this liberty of yours, viz. (in eating meat offered to Idols) become a ſtumbling-block to them that are weak, (by inticing them to do the like, though againſt their own conſciences) and ſo through thy knowledge ſhall thy weak brother periſh for whom Chriſt dyed? his ſalvation may hereby be indangered. A caution, which upon the like occaſion, he alſo giveth to his Romans, cap. 14. verſ. 15. Destroy not him with thy meat for whom Chriſt dyed.

Fifthly and laſtly (to name no more) This may be done by hindering others from the means of ſalvation, 5By hindering others from the means of ſalvation.keeping them from the means, or the means from them. This is that which our Saviour chargeth upon the Scribes and Phariſees in that Text even now named, Matth. 23.13. denouncing a Woe upon them for it. Woe unto you Scribes and Phariſees Hypocrites, for ye ſhut up the Kingdome of heaven againſt men. And how did they do this? Why by taking away the Key of Knowledge from them. So St. Luke explains it. Woe be to you Lawyers, (ſo he calleth the Sribes and Phariſees, who took upon them to be the Keepers and Expounders of the Law…y Ye have taken away the Key of Knowledge, keeping the people from knowing the true ſenſe and meaning of the Holy p. 137Scriptures, which they obſcured and perverted by their falſe gloſſes. A thing which the Pope and his Clergy at this day ſtand notoriouſly, and palpably guilty of, who in like manner take away the Key of Knowledge from the Laity (as they call all but themſelves) ſhutting up the light of Gods Word in a dark Lanthorn; ſo as it may give light to thoſe that carry it, but not ſo to others, ſhutting up the Scripture in an unknown Tongue, that ſo the vulgar may not be able to underſtand it. As alſo with-holding from them the Cup in the Sacrament. Even as Peter would have with-held from his Maſter this Metaphoricall Cup, ſo doe they from the people this Mystical Cup, ſo hindering them from that which might be a means for the furthering of their ſalvation.

Which let all Chriſtians beware of thus hindering the ſalvation of any; and that as in any of the aforeſaid wayes ſo eſpecially in this. By keeping the means of ſalvation from them, (which (though unwittingly) was Peters attempt here.) Or by keeping them from the means. Which Parents are guilty of in keeping their children from Baptiſme, not putting them under the Covenant, when God offers opportunity for it. And ſo Moſters of Families in keeping their Servants unneceſſarily from the Word. As alſo they who ſhall by their Examples, or otherwiſe, keep others from that other Sacrament, the Sacrament of the Lords Supper.

Obj. But are not you your ſelves guilty of this, A Cavil anſwered.(may ſome ſay) whileſt you keep men from this Sacrament, which is a means of ſalvation, are not you therein hinderers of their ſalvation.

p. 138A. A heavy charge, if true. But herein as our own conſciences acquit us, ſo we doubt not but our Lord and Maſter, whoſe ſervants we are, will, whileſt we only deſign the keeping of this Ordinance of his pure, by not proſtituting of it to a promiſcuous participation; whereby as the Ordinance would be polluted, ſo the ſouls of many would be indangered, who by eating and drinking at the Lords Table unworthily, might eat and drink their own Damnation. This we muſt profeſſe we would not willingly be acceſſory to. But as for thoſe to whom this Sacrament might be a hopefull means for the furthering of their ſalvation, ſuch as are in any meaſure meet to be partakers of it, we are ſo far from keeping them from it, or it from them, that we hold it forth to them, deſiring, intreating, beſeeching, nay in the name of God requiring and commanding them, and that under a threatned penalty, (which in the language of the Parable is called a compelling them, Luk. 14.23.) to come, and lay claim to this, which we acknowledge to be their right. Only we deſire that this may be done in a regular and orderly way, ſo as that the hedge may not be broken down, and layed open, which ſhould keep others at a diſtance from it, who have no ſuch right unto it. But I hope that this is a thing ſo evident unto candid and unprejudiced ſpirits, as that it ſhall not need any further vindication. Thus I have alſo done with the third Particular here intimated unto us in this Interrogation; And ſo with the former conſideration of theſe words, as they contain in them a Reprehenſion and Check to Peter.

p. 139Come we now to the ſecond, 2to look upon them as expreſſing our Saviours Roſolution, Chriſts Reſolution.Shall I not drink it?] I will drink it, I will certainly drink it, nothing ſhall hinder me from the drinking of it. Thus did the Lord Jeſus, not only patiently and contentedly, but willingly and reſolvedly ſubject and yield up himſelf to his Fathers diſpoſure, in ſuffering whatever he ſhould inflict upon him for the ſatisfaction of his Juſtice, and Redemption of his Elect people. This Cup was a bitter Cup. And this our Saviour full well knew. Having but taſted the top of it, it put him into a ſweat (as you have heard) ſuch a ſweat as the world never heard of before, nor ſince. What then would the dregs doe? Yet will he drink it, and drink it off. foreign, not foreign, not drink of it, taſte it, but drink it, drink it off. Such was his Reſolution, whatever God his Father ſhould pleaſe to put into his Cup, he will drink it, and that every drop of it, ſuffering whatever he in his wiſdome ſhould think fit.

Thus was the Paſſion of Jeſus Chriſt in him a voluntary act. Obſ. Chriſts Paſſion a voluntary Act.What he ſuffered it was not without his own conſent and will, he did it willingly. A truth lately held forth to you from that Text, Tit. 2.14. which informs us that Chriſt gave himſelf for us. Not only was given by his Father, but gave himſef, which elſewhere we find plainly aſſerted by himſelf. I lay down my life for the Sheep, Joh. 10.15. No man taketh it from me, but I lay it down of my ſelf, verſ. 18. Thus was this offering of his a free offering, his ſuffering a voluntary act. Upon the Doctrinall part, whereof I ſhall not now inlarge, having had occaſion lately to inſiſt upon it.

p. 140Only enquire we about the ground & reaſon hereof. Queſt.What made Chriſt ſo willing to drink this Cup.

What it was that made Chriſt ſo willing to drink this Cup, to ſuffer this accurſed death, that he would not be taken off from it.

For this a threefold Reaſon may be aſſigned, Anſw. This he did upon a threefold ground.

1. Reaſ. 1 The firſt and principal whereof is that which we meet with in the Text. His obedience to his Father.His Father had given this Cup to him to drink, and therefore he will drink it. The Cup which my Father hath given me, ſhall I not drink it? God his Father had decreed, willed that he ſhould ſuffer and dye, and this his will he had made known unto him; And therefore in obedience to his command he thus willingly yieldeth hereunto. I lay down my life of my ſelf, (ſaith he) but wherefore? Why, This Commandement I have received from my Father, (ſo himſelf there giveth the Reaſon of it,) Joh. 10.18. Even as Iſaac (herein a type of him) in obedience to his Father yields himſelf to be bound and layed upon the Wood to be ſacrificed, Gen. 22. which he did willingly, without the leaſt reluctancy or reſiſtance that we read of. So did the Lord Jeſus, in obedience to his Father, he willingly yielded up himſelf to the death. He humbled himſelf, and became obedient unto death, even the death of the Croſſe. Phil. 2.8. Such an abſolute and univerſal complyance there was betwixt Chriſt and his Father. What his Father willed that he willed. So himſelf declares it, Joh. 5.30. I ſeek not mine own will, but the will of him that ſent me. And again in the Chapter following, v. 38. I came down from heaven, not to do mine own will, but the will of him that ſent me. Thus did he, as God perfectly comply with the will of his Father. p. 141Being one God with him, there was but one will betwixt them. What the Father willed, the Son willed. And as Man, he was in every thing ſubordinate to him. Not doing his own will. I ſeek not myne own will. As Man, if it had been conſiſtent with the will of God his Father, he could have wiſhed that this Cup might have paſſed from him; which he doth Matth. 26.39. Father, if it be poſſible, let this Cup paſſe from me. There was the will of his humane i…firmity, Nature being deſirous to preſerve it ſelf, which it might doe without ſin. But this will he ſubmits, and reſolves into the will of his Father. Nevertheleſſe not as I will, but as thou wilt, (ſo he there limits his deſire) And again, verſ. 42. O my Father, if this Cup may not paſſe from me except I drink it, thy will be done. Thus was there a perfect conformity of his will as God, and ſubordination as Man, to the will of his Father. And from hence flowed this willing ſubmiſſion of his in drinking of this Cup. This he did in obedience to his Father. Which I ſhall (God willing) make ſome Application of hereafter, for the preſent paſſing it by.

2. Reaſ. 2 As herein he had an eye to his Father willing this, ſo alſo to his Elect people needing it. His good wil to his Elect people.Their redemption, their ſalvation depended upon it. As for what he had already done in his Active Obedience, in fulfilling the Law, this alone could have been no wayes available unto them. The Juſtice of God required further ſatisfaction, even the ſuffering of death. This was that which the Law had threatned, In the day that thou eateſt thereof, thou ſhalt ſurely dye, (ſaith the Lord to Adam) Gen. 2.17. thou ſhalt die the death, be ſubject, and bound over unto death, not only temporall, p. 142but eternall. And under this ſentence do all the Sons of Adam by nature lye, being bound over unto death, not only in their Bodies, but in their Souls, bound over unto eternall death. Now this Law muſt be ſatisfied before the Elect of God could be redeemed. And how ſhould this be without ſhedding of blood. Without ſhedding of blood, there is no Remiſſion, Heb. 9.22. And upon this account again it was, that our bleſſed Saviour was ſo willing to drink this Cup, to ſubject himſelf to this accurſed death, not only to a naturall, but to that which was equivalent to an eternall death, to ſuffer the wrath of God due unto the ſins of the World, that ſo he might free his Elect people from that Curſe. Which he did out of an unſpeakable love to them. This it was that induced God the Father to give this Gup to his Son. God ſo loved the World that he gave his only begotten Son, &c. Joh. 3.16. And this it was which alſo induced him ſo willingly to drink it, in this way to give himſelf for them. Who loved me, and gave himſelf for me, (ſaith Paul) Gal. 2.20. Christ hath loved us, and hath given himſelf for us an offering, and a ſacrifice to God, Eph. 5.2. Chriſt loved his Church, and gave himſelf for it, v. 25. This it was which (next to the will of God his Father,) put him forward upon this ſervice with ſuch reſolution and willingneſſe; even that ardent affection which he bare to his Elect people.

This will love doe. The power of intenſe Love.It beareth all things, (as the Apoſtle ſaith of it) 1 Cor. 13.7. Where it is intenſe, it will make a heavy burden light. Jacob loving Rachel he ſerved a Seven-years Apprentiſhip for her, And (ſaith the Text) they ſeemed p. 143to him but a few dayes for the love he had to her, Gen. 29.20. And thus would men ſerve their God, did they but love him as they ought, though it were for many years, their ſervice would not be tedious unto them. So was it here with our bleſſed Saviour. Loving his Elect people with ſuch an intenſe affection as he did, he thinks nothing too much, that either he could doe, or ſuffer for them.

Applic. Where, before we paſſe any further, Applic. This Love of Chriſt to be admited.make we a ſtand a little, ſuffering our thoughts to be taken up with an holy Contemplation, and high admiration of this matchleſſe love which our bleſſed Saviour doth herein expreſſe, in ſhewing himſelf ſo willing to drink this Cup. A Bitter Cup, So he had found it already. Yet behold, he not only ſubmits to the drinking of it, but will not indure that it ſhould be taken from his mouth, till he had drunk it off. The Cup which my Father hath given me, ſhall I not drink it? As if he had thirſted after it, no leſſe then a thirſty man doth after a Cup of drink to quench his thirſt withall. Thus was he carryed on to this his Paſſion with an earneſt deſire. Even as he was to the drinking of that myſtical Cup, concerning which he tells his Diſciples, Luk. 22.15. With deſire I have deſired (that is, Earneſtly deſired) to eat this Paſſeover with you before I ſuffer, (meaning the Sacrament of the Lords Supper) ſo was he to the drinking of this metaphoricall Cup, (whereof that was a forerunner and a ſign,) his Death and Paſſion, this was a thing which he was carryed to with the like earneſt deſire. This is that which he tells his Diſciples, Luk. 12.50. I have a Baptiſme to be baptized with, (ſo he calls his Paſſion,) and how am p. 144I ſtraitned till it be accompliſhed? foreign; Quomodo conſtringor? how am I preſſed? (viz. in ſpirit) how earneſtly do I deſire the accompliſhment thereof? So we finde that word uſed, Act. 18.5. where it is ſaid of Paul, that He was preſſed in ſpirit, and teſtified to the Jewes, that Jeſus was Chriſt. Intus … apud ſe aſtuabat prae …tli ardore. Beza Gr. Annot. in loc.foreign; he had a ſtrong motion upon his ſpirit, which put him upon that ſervice. foreign. … Annot. in loc.And ſo is the ſame word here looked upon by ſome. How am I ſtraitned? how am I preſſed in ſpirit unto this work. So it is explained by ſome of the Ancients. As by Epiphanius (taken notice of by Beza,) who readeth that Text thus. foreign, &c. I have a Cup to drink, and how doe I hasten to the drinking thereof? And I have a baptiſme to be baptized with, foreign Grot, ad loc. ex Iren.and how doe I wiſh that I were even now baptized with it? And to the ſame purpoſe Irenaeus, (taken notice of by Grotius,) who citeth it, foreign. I have another Baptiſme to be baptized with, and I am carryed on with an earneſt deſire to it. And what he there tells them, he here maketh it good, by not induring that any ſhould hinder, or delay his drinking of this Cup. And what an unparallel'd affection was this which the Lord Jeſus bare to his Elect people, which ſhould thus put him on upon this work, this ſervice? That for their ſakes he ſhould thus endure the Croſs…e, and deſpiſe the ſhame, (as the Apoſtle ſaith of him, Heb. 12.2.) not ſo regarding whatever it was that p. 145attended his Paſſion, as that he ſhould withdraw himſelf from it. Thus do we here ſee the truth of what the Spouſe ſaith concerning Love, Cant. 8.6, 7. Love is ſtrong as death, many waters cannot quench Love, neither can the floods of waters drown it. So it is with true love, where it is intenſe, it is inexpugnable and unconquerable, Omnia vincit amor. No dangers, no difficulties can quench or quell it. And ſuch was this love which Chriſt bare to his Church; it was not the fear of death, though a painfull, ſhamefull, and accurſed death; it was not all the waters of Marah, bitter waters, nor the Flood-gates of Divine wrath, which were now ſet open, ready to be poured out upon him that could quench this love of his. Come what will come, can come, nothing ſhall take him off from this undertaking, which he had deſigned for the Redemption and ſalvation of his Elect people. He had tasted of the bitter Cup already, and now he is reſolved, how bitter ſoever, he will drink it off for their ſakes. Which love let all thoſe who have an intereſt in it, for ever admire.

And admiring it, now ſtudy how to anſwere it. Vſe 2 But how ſhall that be? Why, Chri…ians to anſwer this love.it is the nature of Love, it will be repayed in its own coyn. And thus do we anſwere this love of Jeſus Chriſt with love; loving him who hath thus loved us. Which whoſo doth not, the Apoſtle thundereth out an Anathema againſt him, and that a deſerved one, If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha, 1 Cor. 16.22. Let him be accurſed for ever.

And this expreſſe we, (as in other waves, Being willing to ſuff…r for Chriſt.ſo) in and by our readineſſe to ſuffer for him. Which if p. 146he ſhall call us to, do it willingly. Willingneſſe in performance ſets a marvellous gloſſe and luſtre upon all the ſervices of a Chriſtian; as upon his Active, ſo upon his Paſſive Obedience. Shall Chriſt call any of us forth in any kinde to ſuffer for him, do it willingly. This is that which Paul profeſſeth in that Text forecited, Act. 21.13. I am ready not only to be bound, but to dye at Jeruſalem for the name of the Lord Jeſus. And let the ſame minde be in every of us. Being ready even to die for him. This was Peters reſolution, and had he not taken it up in his own ſtrength, it had been highly commendable and exemplary; I will lay down my life for thy ſake, Joh. 13.37. And the like take we up in the ſtrength of Chriſt. Taking notice that whatever we ſuffer for him, it is no more then what he hath done for us. No more, (ſay I) nay not the thouſandth part ſo much. An infinite diſparity and diſproportion there is betwixt our ſufferings for Chriſt, and his ſufferings for us. Put all the ſufferings of all the Martyrs, that ever have been, together, and ſuppoſe them all meeting in one and the ſame perſon, yet were they not worthy to be compared with the ſufferings of Chriſt. One drop of the wrath of God poured out upon the ſoul is more then all the moſt exquiſite torments that cruelty it ſelf can inflict upon the Body. But behold here not drops, but Vials of wrath poured out upon the Lord Jeſus. A full Cup meaſured out unto him by a meaſure of Juſtice, his ſufferings being proportioned to the ſins of the World. Alas, as for thoſe ſpittings, ſcoffings, buffetings, ſcourgings, the p…ercing of his hands and ſide with the Nails and Spear, his ſufferings in his body, (which we p. 147would account eminent ſufferings,) they were the leaſt drops in his Cup. It was his ſuffering in ſoul which was the ſoul of his ſuffering. No compare betwixt his ſufferings and ours, his for us, and ours for him.

And beſides, A ſervice honourable and profitable to them: N…t ſo to Chriſt. Chriſts ſufferings no Honor to him.there are many inducements which may put us upon ſuffering for Chriſt, and make us willing therewith. This is to us both an honourable and a profitable ſervice. But for him to ſuffer for us, was neither. What honour could there be in that infinite abaſure? That he, who being in the form of God, thought it no robbery to be equall with God, (being coeſſentiall, and ſo co equall wih his Father as God) ſhould make himſelf of no reputation, (which the Apoſtle tells us he did, Phil. 2.8. foreign, he evacuated, emptyed himſelf of that Glory and Majeſty which he had from all eternity, reducing himſelf as it were to nothing,) and that he ſhould take upon him the form of a ſervant, (as he there goeth on) ſubject himſelf to ſuch a mean and ſervile condition as that was wherein he lived upon earth, this may well be looked upon as a ſtrange and wonderfull abaſure. But what was it then for him, (as the Apoſtle there goeth on,) to humble himſelf, and became obedient unto death, even the death of the Croſse; to ſuch a ſhamefull, ſuch an accurſed death; and to do this for us, us poor worms, vile worthleſſe creatures? Nothing leſſe then honour in this fervice. Never was there ſuffering in it ſelf ſo diſhonourable, ſo ingi… rious.

Neither was there in it properly more Profit then Honour. To us indeed it was profitable, Nor profit.as to our Holyneſſe and Happineſſe, but not ſo to him? p. 148It is but a groundleſſe conceit of the Church of Rome, that by his ſufferings, he merited the glorifying of his Humane nature. True indeed, this was the way by which he paſſed to his Kingdome and glory; ſo he tells his Diſciples, Luk. 24.26. Ought not Christ to ſuffer theſe things, and ſo to enter into his glory? But not the meritorious cauſe of it. As our works are to us, ſo were Chriſts ſufferings to him; Via ad regnum, non cauſa regnandi, the way to his Kingdome, not the cauſe of his reigning. He had no need to merit any thing for himſelf: For, as he was God, ſo he was coequall with the Father, infinitely bleſſed and happy from all eternity, and ſo there could come no acceſſion or addition of glory to him from his ſufferings, only a reaſſuming of that glory, which for a time he had layd aſide. And as he was Man, ſo (by the Papiſts own confeſſion) he was comprehenſor, non viator, even from the very firſt inſtant of his conception, he was made bleſſed, by the union of the divine nature with the humane, from which union alſo flowed the glorifying of the Humane nature after it had ſuffered. But I will not ſtand to diſpute the Controverſie with them. This we are ſure of, the ſpirit of God in Scripture, ſpeaking of the Death and Paſſion of Chriſt, it ſtill refers the merit, fruit and benefit of it unto us. Hereby were we redeemed, and reconciled unto God. Hereby did he obtain for us deliverance from ſin and death, with righteouſneſſe and eternall life. By his ſtripes we are healed; through the merit of his death the gates of Heaven are ſet open to us, which were ſhut before, as Parad…ſe was againſt our firſt Parents. For all theſe Scripture is expreſſe. Thus all the profit is ours. p. 149Yet did he undertake this diſhonourable, this unprofitable ſervice for our ſakes; and this he did willingly, reſolvedly.

And ſhall not we be ready to do the like for him? In our ſufferings for him there are both theſe;

Both Honour,

And Profit.

1. 1Sufferings for Chriſt honourable to the Chriſtian.What ſervice ſo honourable as to ſuffer for Chriſt? Wounds for his ſake make honourable ſcars. Reproaches, revilings, ſpittings upon, ſuch baſe aſperſions as are caſt upon us for his ſake, are honourable badges. Which (as Job ſaith he would doe by whatever charge his Adverſaries ſhould bring againſt him, Job 31.36.) we may take upon our ſhoulders, and binde as a Crown to us. It is a miſtake, if any ſhal think (what we are ready to do) that God and Chriſt are really honoured by their ſuffering for them. Alas, this honour reacheth not unto them, no more then David ſaith of his goods, or goodneſſe, Pſal. 16.2. It reflecteth wholly upon our ſelves. The honour of whatever we doe or ſuffer for God and Chriſt, is ours, not theirs. The Apoſtles when they had been beaten by the Jewes, for preaching of Chriſt, they departed from the preſence of the Councell, (ſaith the Text) rejoycing that they were accounted worthy to ſuffer for his Name. Act. 5.41. This is an honourable ſervice.

2. 2And no leſſe Profitable.And no leſſe profitable then honourable. Profirable here, making us like unto Chriſt, conformable to his death, (which the Apoſtle maketh ſo much of, Phil. 3.10.) Profitable hereafter. Not a wound, not a ſtripe, not a ſcoff, not a taunt, not a reproach which we have ſuffered for Chriſt, but ſhall turn to a good account another day, p. 150meeting us in heaven with an abundant recompenſe of reward. If we ſuffer with him we ſhall be glorified with him, Rom. 8.7. They who are here partakers of Chriſts ſufferings, when his glory ſhall be revealed, they ſhall be glad with exceeding joy, 1 Pet. 4.13. No ſervice ſo profitable as this, for which we have our Saviours own enſurance, Matth. 19.29. Verily, I ſay unto you, every one that hath forſaken houſes, or lands, &c. for my Names ſake, ſhall receive an hundred fold, (viz. now in this life, as St. Mark explains it, Mar. 10.30. of ſecular goods, if good for them, or of ſpiritual riches, which are better) and ſhall inherit everlaſting life.

And what a ſhame is it then for Chriſtians to bear the Croſſe of Chriſt ſo heavily, To bear the Croſs of Chriſt heav…ly, a ſhame to Chriſtians.as for the moſt part they doe. Alas, every thing that we ſuffer for Chriſt we are ready to think it enough, if not too much. How willingly do we withdraw our necks from his yoke? How willing are we to hearken to that counſel which Peter would have given to his Maſter, to ſpare and favour our ſelves? How ready to accept of all means for the taking of this Cup from our mouths? Herein how unlike unto Chriſt? How far from ſuffering for him, as he did for us? not only patiently but willingly. Such ſpirits indeed there have been in ſome of the Lords worthies. They have kiſſed this Cup, they have readily embraced and rejoyced in their ſufferings, taking pleaſure in them. So did Peter and thoſe other Apoſtles, of whom I ſpake even now. And the like did Paul, who tells his Corinthians, that he took pleaſure in infirmities, in reproaches, in neceſſities, in perſ…cutions, in diſtreſſes for Chriſts ſake, 2 Cor. 12.10. And ſo did thoſe Primitive Martyrs, who took joyfully the ſpoyling of their goods, p. 151Heb. 10.34. And the like have many of the Martyrs in ſucceeding Ages done, who have gone to the Stake, as our Saviour here did to his Croſſe, not as to a place of torment, but as to a Chariot of Triumph. Oh that there were the ſame ſpirit in all the Lords people! Beloved, they are but trivial ſufferings, which God calleth any of us to at this day for the cauſe of Chriſt; for the moſt part but Tongue-perſecution: And what ſhall we not bear this with patience, nay with chearfulneſſe? Was Christ ſo willing to ſuffer ſo much for us, and ſhall not we be willing to ſuffer a little for him?

And being willing to ſuffer for him, Ʋſe 3 Chriſtians not to be unwilling to ſuffer for thoſe that are Chriſts.be we not unwilling to ſuffer for his. Herein follow we his example. We ſee how willingly he offers up himſelf for his Church: Do we the like, if ever God ſhall honour us ſo far as to call us to ſuch a ſervice. An honourable ſervice, next to our ſuffering for Chriſt, to ſuffer for his Spouſe, his Body, his Church. A ſervice which we are tyed to by many bonds. We profeſſe our ſelves Members of that Body. Now every Member ſhould be ready to ſuffer for the whole. He who was the head of his Church, we ſee how free he was of his deareſt blood for it. And ſhall we, to whom it is an honour, if we may be but accounted the meaneſt Members, the feet of that Body, be willing to part with ſo much as our Nayls for it? Such are our goods, our Eſtates to us, they are but as the Nayls to the Body, which though there be ſome uſe of, yet the Body may ſubſiſt without them. Such are our Estates, at leaſt our ſuperfluities, matters of conveniency, not of neceſſity. Doth God call for them in the behalf of h…s p. 152Church, with-hold them not. Such was the zeal of the Primitive Chriſtians, that (as the ſtory tells us, Act. 4.34.37.) for the relief of the Churches neceſſities, many of them ſold their Lands and Houſes, and brought the price thereof and laid it down at the Apostles feet. Being willing not only to part with the Rent, but with the Fee-ſimple of their Eſtates. And ſhall not they who profeſſe to walk in their ſteps, be willing to part with ſomething out of their ſuperfluitie for the Churches ſake; and for the relief of their neceſſitous brethren?

And being ready to do and ſuffer for their Bodies, Specially for their ſouls.much more for their Souls. Here if God call, not only for our Eſtates, but for our Liberties, nay for our lives, even theſe ſhould not in this caſe be dear to us. This is no more then Paul was willing to do for his Corinthians, whom he telleth, 2 Cor. 12.15. I will very gladly ſpend and be ſpent for you, foreign, (ſaith the Originall) for your ſouls (as our M…rgin readeth it.) And the like he tells his Philippians, cap. 2. v. 7. If I be offered up, (foreign, if I be pou…ed forth as a drink Offering) upon the ſacrifice and ſervice of your Faith, I joy and rejoyce with you all. Thus ſhould Chriſtians prefer their brethrens ſouls before their own bodies. Such a minde we ſee there was in the Lord Jeſus. And (as the Apoſtle exhorts) l…t the ſame minde be in us that was in him, Phil. 2.5. Learning this our duty from him. So St. John preſſeth it, 1 Joh. 3.16. Hereby perceive we the love of God, becauſe he layed down his life for us, and we ought to lay down our lives for the Brethren, viz if God call us to it.

p. 153Thus have I ſhewed you two of thoſe reaſons and grounds, whereupon our bleſſed Saviour did thus freely and willingly ſubject himſelf to the drinking of this Cup. This he did in obedience to his Father. And this he did out of that love which he bare to his Elect. There is yet one other behinde, which I ſhall inſiſt more largely upon.

Thus did the Lord Jeſus for our example. Reaſ. 3 This was one, Chriſt thus ſuffered for an example to his people. Pertinet ad…eaeemplum, quià eadem â nobis omnibus tolerantia exigitur. Calv. Com. in loc.(though not the only) end of Chriſts ſufferings, as St. Peter tells us, 1 Pet. 2.21. Chriſt alſo ſuffered for us, leaving us an example that we ſhould follow his ſteps. Such were the Actions of Chriſt, though not all, yet moſt of them were exemplary. As he tells his Diſciples concerning that act of his, in waſhing their Feet, Joh. 13.15. I have given you an example, that ye ſhould doe as I have done unto you. And ſuch alſo were his Paſſions, his ſufferings being intended by him for an foreign, (which is St. Peters word there) a Copy for others to write after (ſo that word properly ſignifieth) a pattern for us to imitate and follow.

Which we are to doe, Chriſt to be imitated in the manner of his ſuffering.not ſo much in the matter, as in the manner of his ſuffering. The Cup which he drank, we are not able to drink it after him, (ſo he there tells the ſons of Zebedee, Math. 20.22.) That wherein we are to imitate him, to follow his ſteps, is the modus, the manner of his ſuffer…ng. He ſuffered not only patiently, but willingly. Thus did he ſubject himſelf to the appointment of his Father. Not as a Malefactor, who ſubjecteth his neck to the ſtroke of the Axe, bec…uſe cannot avoid it. But he doth it will…ng, the …rully, reſolvedly. Thus doth he here p. 154profeſſe to drink this Cup. And ſo are the Lords people to receive all ſuch Cups from the hand of their heavenly Father as he ſhall pleaſe to reach forth unto them, to ſubject themſelves to all ſuch afflictions, tryals, ſufferings, as he ſhall by his Providence lay out for any of them, not only patiently, and contentedly, but willingly, chearfully.

A point, A point of generall and ſpecial concernment.as of generall, ſo of ſpeciall uſe to all and every of the Lords people in this vale of tears. Some other Truths may be more neceſſary as to their future ſalvation, none more needfull, as to their preſent condition then this. There are none of us but either at the preſent have, or for the future muſt expect to have ſome of theſe Cups, bitter Cups, preſented unto us to drink. Ye ſhall indeed drink of my Cup, (ſaith our Saviour there to them, which accordingly, (as you have heard) they did.) None of us but muſt make account in this way to be made conformable to our Head, to Chriſt, in ſuffering with him. Though not all alike. Some there are who drink deep draughts of this Cup, others only ſip of it, but all muſt taſte it. God is pleaſed to vouchſafe to ſome of his people great freedome this way, in compariſon of others, yet no exemption for any. We muſt through much tribulation enter into the Kingdome of God, Act. 14.22. There are none of us here preſent (I ſuppoſe) who have not had our tryals in ſome kinde or other already. Some of us happily have ſad preſſures lying upon us at the preſent; but what bonds may wait for us, what ſufferings God hath laid out for any of us for the future, that we know not. It is that which our Saviour tells Peter, Joh. 21.18. Verily, verily, I p. 155ſay unto thee, When thou waſt young, thou girdedſt thy ſelf, and walkedſt whither thou wouldeſt, but when thou ſhalt be old, thou ſhalt ſtretch forth thine hands, and another ſhall gird thee, and carry thee whither thou wouldeſt not; which he ſpake (as the next verſ. explains it) ſignifying by what death he ſhould glorifie God; viz. by ſuffering upon the Croſſe, which (as Hiſtories tell us) he accordingly did. And thus fareth it with many. In their younger times they enjoy many comfortable dayes, a proſperous condition, yet before they go off the ſtage they have another part given them to act, ſeeing much affliction and ſorrow. Now, quod cuivis cuilibet, that which doth happen to one, may happen to another. No tryall or affliction which hath befallen any of the people of God, or yet any of the Sons of men (for in theſe things, as the Preacher tells us, All things come alike to all, there is one event to the righteous as to the wicked, Eccl. 9.2.) but may for ought we know be our portion, thy portion, my portion. What befalleth others to day, may befall us to morrow. And therefore pardon me if I ſhall here take a little more then uſuall liberty to dilate and inlarge my meditations upon ſo uſefull and needfull a ſubject as this, the Paſſive Obedience of a Chriſtian, it being that which was chiefly in my eye when I firſt took this Text in hand.