The Drinking of the Bitter Cup, Text (5 of 6)

The Drinking of the Bitter Cup · Text (5 of 6)

p. 205And the like we may ſay of Humility. Humility.Nothing more proper and effectuall for the producing and increaſing of it, then Affliction. Remembring mine affliction, and my miſery, the Wormwood and the Gall, my ſoul hath them ſtill in remembrance, and is humbled in me, (ſaith the Church there in the Verſes foregoing,) Lam. 3.19, 20. This it was that brought the Prodigall upon his knees to his Father, his being reduced to extremities, Luk. 15.21. Pauls thorn in the fleſh was to him a preſervative againſt inordinate elevation, keeping him that he ſhould not be exalted above meaſure, 2 Cor. 12.7.

And as Afflictions humble the heart, The heart inlarged by Afflictions.ſo they alſo inlarge it. As they humble it before God, ſo alſo they inlarge it towards-him, in ſeeking of him. In their Affliction they will ſeek me early, diligently, Hoſ. 5. laſt. When nothing would bring Joab into Abſaloms preſence, the ſetting of his Corn on fire doth it, 2 Sam. 14.31. When the heart begins to be eſtranged from God, Afflictions bring it home again.

And again, Obedience learnt in this School.nothing more uſefull for the teaching Chriſtians that great Leſſon, Obedience unto God their heavenly Father. This Leſſon did Chriſt himſelf learn in this School. So the Apoſtle tells us, Heb. 5.8. Alludit ad Proverbium Graecum, Gro… Annot. in loc.He learned Obedience by the things which he ſuffered. foreign were to him foreign (as the Greek Proverb hath it, to which the Apoſtle may there p. 206ſeem to allude.) By this means he came to know by experience what Paſſive Obedience meant. Yea, and by his leſſer ſufferings he was prepared for that laſt and greateſt act of obedience, his Obedience to death. And the ſame leſſon do Chriſtians ſooner learn in this School, then any other. Before I was afflicted, I went actray, but now have I kept thy word, (ſaith David there) Pſal. 119.67. Theſe and many other fruits there are of afflictions in this life, all which come under this generall head, the fruit of Righteouſneſſe.

In the life to come take we notice of a double fruit. 2In the life to come preventting the greateſt evil, & procuring the greateſt good.The former, the preventing of the greatest evill, Eternall condemnation. When we are judged we are chaſtened of the Lord, that we ſhould not be condemned with the World, 1 Cor. 11.32. The other, the procuring of the greateſt good, even that foreign, which the Apoſtle ſpeaketh of in that forecited Text, 2 Cor. 4.17. Our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternall weight of glory. Such ſhall the recompenſe be which Gods Saints ſhall meet withall in Heaven for all their ſufferings upon earth. For Affliction they ſhall have glory, for light Affliction a weight of glory, for momentany affliction an Eternall weight of glory, infinitely exceeding the weight of all their ſufferings here. And this doth their Affliction work for them. foreign, It worketh, or worketh out, for us, not as a meritorious cauſe, deſerving any ſuch thing, but as a means preparing for it, and bringing to it. Thus are Afflictions uſefull to both theſe ends, furthering the work of grace here, they fit us for glory hereafter. Which, with the Apoſtle, we may take up and make uſe of as an p. 207Argument to induce us to bear whatever tryals God ſhall pleaſe here to exerciſe us with. We have had Fathers of our fleſh (ſaith he) which corrected us, and we gave them reverence, ſhall we not much rather be in ſubjection to the Father of Spirits, and live? Heb. 12.9. Live, the life of grace here, of which he ſpeaks in the Verſe following, [That we might be partakers of his holyneſſe,] and the life of Glory hereafter. Which while a Chriſtian hath an eye at, it may well keep his heart from fainting. So was it with our bleſſed Saviour, of whom the Apoſtle there tells us, verſ. 3. of that Chapter, that For the joy that was ſet before him he indured the Croſſe, deſpiſing the ſhame. And did Chriſtians more think of the one, they would be leſſe affected with the other; this would keep their hearts from fainting. This it is which maketh the Husbandman ſo unwearied in all his hard winter labours, in ploughing and ſowing, &c. even the hope which he hath of reaping a crop in the ſummer, which ſhall recompenſe all; And upon the like account let Chriſtians do the like by their ſufferings, being aſſured of what the Apoſtle tels them, Gal. 6.9. In due ſeaſon we ſhall reap if we faint not.

Thus you ſee a gathering of theſe fruits (ſome few among many) which afflictions being ſanctified doe yeild. All which, with the former conſiderations are as meat comming out of the eater, and ſweetneſse comming forth of the ſtrong (as he ſaid of the honey in the Lyons belly, Judg. 14.14.) uſefull conſolations extracted out of Afflictions themſelves, ſerving to bear up the heart from fainting under them. I ſee the work ſwelleth in my hand, I ſhall be as ſuccinct as I may in that which remaines.

In the ſecond place to keep the ſoul from fainting p. 206at the drinking of this Cup look upwards. Dir. 2 In drinking this Cup look upwards.This was Davids courſe in all his troubles, to look upwards, I will lift up mine eyes unto the hils from whence commeth my help. Pſal. 121.1. To the Hils, viz. Sion and Moriah, where was Gods dwelling place, his Sanctuary, a figure of the heavens. Thither will David look in all his diſtreſſes. The like do we, in all our afflictions, look upwards, heavenwards. The reaſon why the hearts of Chriſtians ſo often fail them in the drinking of this Cup, in ſuffering afflictions, is, becauſe they look ſo much downwards; either poring too much upon the Cup, the Affliction it ſelf, or upon the hand that reacheth it, the Inſtruments, and ſecondary cauſes, or elſe looking wholly at Creature ſuccours, which fayling, their hearts alſo fayl. Would we bear up under our ſufferings, look upwards, heavenwards. There ſhal we find that which we may caſt anchor upon, which may ſerve to ſtay our ſoules in what condition ſoever. Where

1. 1At god our Father.Look we at God our Father. So doth our Saviour here, (as I have ſhowen you,) The Cup which my Father hath given me, And the like do we. What ever befalleth us ſtill have an eye at God our heavenly Father, ſtaying our hearts upon him, and comforting our ſelves in him. So did David in that great ſtraight wherein he was at Ziglah, when the Philiſtines in his abſence had ſacked and burnt the City, ſlain the men Inhabitants, and carried away the women and children for ſlaves, among whom were both Davids Wives, of which we read 1 Sam. 30. A great ſtraight was this wherein David now was, having nothing left wherein to comfort himſelf. His wives, his chiefeſt earthly comfort, were gone, and his friends and followers, p. 207whom he might have expected comfort from, they were ſo incenſed and exaſperated againſt him, looking upon him as the chief cauſe of all their loſs and miſery, that they think and ſpeak of stoning him. Now in this ſtraight whither doth David look? Now (ſaith the ſixth verſe) he comforted or incouraged himſelf in the Lord his God.

Being now like one caſt into a deep pit, he had no way to look but upwards, heavenwards; and thither doth he looke; fixing his eye upon his God, and comforting himſelf in him. Though the enemy had carried away his earthly comforts, yet they had not carried away his God. And this comfort hath a Chriſtian alwaies left him what ever befals him. As for other things, eſtate, good name, liberty, near and dear Relations, yea and life it ſelf, may be taken away, but ſo cannot his God. Were it ſo that Satan or his inſtruments could ſo deal with a Chriſtian as Rachel did by her Father Laban, Gen. 30. or the Danites did by Micah, Judg. 18. take away their God from them, then might they well complain, as Micah there doth, v. 24. Ye have taken away my Gods which I made and what have I more? And what is this that ye ſay unto me, what ayleth thee? Then might they well look upon their condition as deplorable, and altogether uncomfortable. But ſo long as they have God for their God, well may they comfort and incourage themſelves in him. Such is Habacucks reſolution in that known Text. Heb. 3.17.18. Although the figtree ſhall not bloſſome, neither ſhal fruit be in the vines, the labour of the Olive ſhall faile, and the fields ſhal yeild no meat. &c, Yet will I rejoice in the Lord, I will joy in the God of my ſalvation. Though all creature comforts ſhould fail, yet ſtill he would p. 210not only ſtay himſelf upon his God, but rejoice in him. And truly there is that to be found in God, which (being aſcertained that he is our God, our Father, our God by covenant) is abundantly ſufficient to bear up the heart in the midſt of what ever diſtreſſes. Not to inſiſt here upon thoſe attributes of his, every of which is of ſoveraign uſe this way, His Power, Wiſdome, Mercy, and Truth, &c. Only take we notice of theſe four particulars, all relating to our afflictions.

1. His Cognizance of us. 2. His Preſence with us. 3. His Compaſſion towards us. 4. His Providence over us, each miniſtring ſome Comfort to the ſoul in its ſuffering condition. In whom conſider.A word of each.

1. His Cognizance of us, The knowledge which he hath as of our perſons, ſo of our Conditions, The eyes of the Lord are in every place, 1His Cognizance of us.beholding the evil, and the good, Prov. 15.3. Such a generall Cognizance hath God of al perſons and paſſages, in all places upon earth. But he hath a ſpeciall Cognizance of his own people; the eys of the Lord are upon the righteous, Pſa. 34.15, Ʋpon them that fear him, Pſ. 33.18. he taketh ſpecial notice of them, as of their perſons ſo of their concernments. The Lord knoweth the way of the righteous, Pſa. 1.6. Knoweth how it is with him, what his condition is. His eye is upon him, as in proſperity, ſo in adverſity, I know thy works, and tribulation (ſaith he to the Church of Smyrna,) Rev. 69. God taketh ſpeciall notice of the ſufferings of his people. He ſeeth their tears, putting them into his Bottle, regiſtring them in his Book (as David ſaith) Pſal. 56.8. And he heareth their ſighing and groaning. All our deſires are before him, and our groaning is not hid from him, Pſ. 38.9. Be our griefs never ſo ſecret as to others, they are not ſo to him. The world it p. 211may be knoweth not where our ſhooe pincheth us, but our God doth. Thou haſt known my ſoul in adverſities (ſaith David) Pſal. 31.7. 2His preſence with us.Others may take notice of the ailements of our Bodies, but God of our ſouls.

2. His preſence with us, God doth not ſtand afar off from his people in their ſufferings, as Davids friends did to him. My lovers and my friends ſtand aloof from my ſore, and my kinſmen ſtand afar off, Pſal. 38.11. They would not own him in his diſtreſs. But God, as he taketh notice of the afflictions of his people, ſo he is nigh unto them. The Lord is nigh unto them that are of a broken heart, Pſal. 34.18. The Lord is nigh unto them that call upon him. Pſal. 145.18. Preſent with them. God is our refuge and ſtrength, a very preſent help in trouble. Pſal. 46.1. And what an incouragement is this? So it was to David, who upon this ground reſolves not to fear whatever evils ſhould encounter him. Though I walk through the valley of the ſhadow of death, I will fear none evill. How ſo? For thou Lord art with me, Pſal. 23.4. Such a true friend is God to his people. Falſe friends are like Swallows, which are with us in the ſummer, but in winter they are gone. Paul complaines when he was to anſwer for his life, No man stood with him, but all men for ſooke him, 2. Tim. 4.16. I, but then (ſaith he) the Lord ſtood with me; v. 15. Thus doth God ſtand by his people in all their diſtreſſes. When thou paſſeſt through the waters I will be with thee, Iſai. 43.2.

Q. How God ſaid to ſtand afar off from his people.But doth not God ſometimes ſtand afar off from his people in their troubles?

A. Yes, in their ſenſe and apprehenſion he may, not ſhewing himſelf to them, hiding himſelf from them. Of this David complains, Pſal. 10.1. Why ſtandeſt thou afar off, O Lord, why hideſt thou thy ſelf in times of trouble? God doth not alwaies p. 212wayes ſhew himſelf unto his people, yet he is ſtill preſent with them. Behold he ſtandeth behinde our Wall, (ſaith the Church of her well-beloved) Cant. 2.9. Thus where ſenſe doth not apprehend Gods preſence, yet Faith may. In truth God is never far off from his people. Though they ſee him not, yet is he with them. The Lord is with you, whileſt you are with him, and if ye ſeek him, he will be found of you, 2 Chron. 15.2.

3. 3His compaſſion towards us. Afflictions doe not abate Gods affection towards his people, His Affection towards us.but rather increaſe it. The ſickneſſe of the Childe ſtirs up bowels of compaſſion in the naturall Parent. God is never more affectionate towards his people then when they are in a ſuffering condition. Now he pitieth them. Like as a Father pitieth his Children, ſo the Lord pitieth them that fear him. Pſal. 103.13. Now his ſoul is grieved for them, His ſoul was grieved for the miſery of Iſrael, Judg. 10.16. He even ſympathizeth with them. In all their Afflictions he was afflicted, Iſa. 63.9. My Bowels are troubled for Ephraim, Jer. 31.20. Mine heart is turned within me, my repentings are kindled together, Hoſ. 11.8. All Anthropopathies expreſſions of humane affection, ſetting forth the truth and greatneſſe of Gods affection to his people in their diſtreſſes, which be they what they will, yet (as the Apoſtle aſſures us) they ſhall not, they cannot ſeparate the true Believer from the love of God in Chriſt, Rom. 8.35.39.

4. 4His Providence over us. As God is truely affectionate towards his people in their afflictions, His Providence over us.ſo he expreſſeth that affection by exerciſing of a gracious Providence towards and upon them. God is not preſent with his people in their p. 213afflictions as Jobs Friends are ſaid at their firſt coming to have been with him; who however they were much affected with his condition, at their firſt ſight of him, they lifted up their voice and wept, and they rent every one his Mantle, and ſprinkled duſt upon their heads towards heaven, (as we have it) Job 2.12. Yet (as it there followeth in the next Verſe) They ſate down with him upon the ground ſeven dayes and ſeven nights, and none ſpake a word unto him; not miniſtring any comfort unto him. So is it not with God, God active in the ſufferings of his people.he is not a bare ſpectator in the ſufferings of his people, but active in them, ready to ſpeak to them and doe for them, and that for their comfort.

1. 1To ſpeak to them if they will lend an ear to him, to ſpeak comfortable words, Ready to ſpeak to them.to ſpeak peace to them. I will hear what God the Lord will ſpeak, for he will ſpeak peace unto his people, and to his Saints, (ſaith David) Pſal. 85.8. Outward peace, when they are fit for it, giving out the word for their deliverance; however inward peace, quieting their Conſciences with the apprehenſions of his love and favour in Chriſt.

2. And thus ſpeaking to them he doteth for them, 2exerciſing his providence, Acting for them.his gracious providence towards them, which he doth in divers acts of it. As

1. Ordering their afflictions, which he doth, as for the kind, ſo for the meaſure. Giving to his children no Cups but what he ſeeth fit and proper for them. And diſpenſing them (as you have heard) by meaſure. Proportioning the Affliction to their ſtrength. God will not lay more upon man then is meet (ſaith Elihu) that he ſhould enter into judgement with God, have any juſt cauſe to complain of him, p. 214Job 34.23. God is faithfull (ſaith the Apoſtle) who will not ſuffer you to be tempted above that you are able, 1 Cor. 10.13. Thus he proportions affliction to the ſtrength of his people.

2. Supporting them under them.And (ſecondly) he comforteth them in their ſufferings. Bleſſed be God who comforteth us in all our Tribulation, 2 Cor. 1.4. Supplying ſtrength to the inward man. When Paul was brought before Nero, and all men forſook him, then (as he tells us) the Lord ſtood by him, and ſtrengthned him, 2 Tim. 4.17.

3. Turning them to good. Like as the skill of the Phyſician turneth Poyſons into Medicines, Turning then to Good.making a ſoveraign Treacle of the venomous Viper. Thus doth God bring good out of evill. Joſephs Brethren thought and wrought evill againſt him, but God turned it to good, good to him, and others, Gen. 50.20.

4. And (laſtly) giving a ſeaſonable iſſue and deliverance. Working deliverance.He will with the temptation make a way to eſcape, (ſaith the Apoſtle) 1 Cor. 10.13. foreign, he will give an iſſue, finde out an outlet for them one way or other: When Gods people are beſet on every ſide, yet he can finde a dore, or a window to let them out at. As in a literall ſenſe he did for David, when his houſe was beſet by Sauls Meſſengers, 1 Sam. 19.12. and ſo for Paul, when wait was laid for him at Damaſcus, 2 Cor. 11. laſt, they were both let down through a window, and eſcaped. So in a Metaphoricall ſenſe, be the ſtrait never ſo great, yet God hath a Window for his people, at which he can, and in his time will, let them out, working deliverance for them ſome way or other. Such is the Providence of God, which he exerciſeth towards and upon his people in their ſufferings; Ordering p. 215of them, he ſupplyeth ſtrength for the bearing of them, turneth them to good, and giveth a ſeaſonable Iſſue out of them. All theſe, beſides many other, Conſolations may the true Believer fetch from the God of conſolation, for the bearing up of his ſpirit in the midſt of whatever afflictions.

In the next place look we up unto Chriſt our Saviour. In him conſidering what he hath done, 2Look unto Chriſt our Saviour. In whom Conſider.what he doth for us.

1. What he hath done, how (among other things which he hath obtained for us by his death) he hath overcome the World for us. 1What he hath done for us, overcomming the World.That is the Conſolation which he himſelf giveth unto his Diſciples, Joh. 16. laſt. In the World ye ſhall have tribulation, but be of good comfort I have overcome the World. This hath Chriſt done for his Church and people, he hath overcome whatever is in this world which might be hurtfull unto them, Sin, Satan, his Temptations and Inſtruments, Death, with all its retinue, whatever might hinder or endanger their ſalvation, he hath conquered all, which he did for thoſe who believe on him, that they may have the benefit thereof: So that, as Serpents which have loſt their Stings, they may now hiſſe, but they cannot hurt. Chriſt by drinking of this Cup (as you have heard) hath taken away the bitterneſſe of it, the Curſe belonging to afflictions, he being made a Curſe for us.

2. What he doth. How he ſympathizeth with us, and pleadeth for us.

1. He ſympathizeth, and even ſuffereth with us, 2being (as the Head in the naturall Body is) ſonſible of all the aylments of his Members. What he doth Sympathizing with us.We have not an High-Prieſt which cannot be touched with p. 216the feeling of our Infirmities, Heb. 4.15. foreign, cannot ſympathize with us in our afflictions and ſufferings, which he taketh notice of, and is affected with; (as before was ſhewn.)Pleading for us.

2. And ſympathizing with us he pleadeth for us. Sitting in heaven at the right hand of his Father he maketh continuall interceſſion for us, He ever liveth to make interceſſion for thoſe who come unto God by him, Heb. 7.25. By which means he maketh peace for them in Heaven, whileſt there is war upon earth, reconciling God to them when he ſeemeth to be offended with them. This was his work when he was upon earth, He made peace through the bloud of his Croſs, Col. 1.20. impetrating that Reconciliation for his Elect people, which upon their believing on him is actually applied to them (as the next verſe there hath it.) And this work he ſtill carrieth on being in Heaven, where he maketh peace by his Interceſſion. A ſweet and comfortable meditation, as at all times, ſo ſpecially in time of Affliction when God ſeemeth to be angry with his people, frownes upon them, lets flye the ſhowres of his diſpleaſure at them, yet then let them with Stephen lift up their eyes to to heaven, and there ſhall they ſee this their High Prieſt the Lord Jeſus ſitting at the right hand of his Father, ſoliciting a peace for them; which being concluded in Heaven, let them not be inordinately troubled about whatever wars they meet with upon earth.

And in the third place look we at the Holy Ghoſt our Comforter. 3Look … the Holy G…ſt our Saviour.So we find him often ſtyled in Scripture, a comforter, the comforter, and this comforter Gods people have ſtill with them. That is the promiſe p. 217which our Saviour maketh to his Diſciples, when he was to withdraw his Corporall preſence from them, Joh. 14.16. I will pray the Father (ſaith he) and he ſhall give you another Comforter, that he may abide with you for ever. And this promiſe will he make good to all who truly believe on him. When he withdrawes outward Comforts from them, let them but wait patiently for him, and he will ſend them another Comforter, even his Spirit which ſhall make a ſupply to them inwardly of what they want outwardly, that ſhall refreſh and cheer up their hearts and ſpirits with inward Conſolations in the midſt of all their afflictions. And never ſo fit a time for this Comforter to come, as when all others Comforters have left a man. And if this Comforter be with us to ſupport our ſpirits, and ſtrengthen our hearts, what is it that ſhould ſo diſcourage us as to cauſe us to faint under our ſufferings?

To theſe ſoveraign Conſolations I might yet (…x abundanti) add many more; 4The Minſtery of Angels.As the Miniſtrie of Angels, who are as Guardians to Gods Saints. Are they not all miniſtring ſpirits ſent forth to Miniſter for them who ſhall be heirs of ſalvation? Heb. 1. Laſt. So they were to our bleſſed Saviour in the Wilderneſſe, he there wanting food and other accommodations, The Angels came and miniſtred unto him. Matth. 4.11. And ſo were they to Peter and other of the Apoſtles, opening the Priſon doors for them, and ſetting them at liberty, (as we have the ſtories recorded) Act. 5.19 and 12.7 And the like offices they are ready to doe to all Gods Saints (many of which queſtionleſs they daily doe, though in inviſible waies, ſo as they are not taken notice of) being ever at hand, ready to ſtep in to them p. 218with timely ſuccours in their greateſt ſtraits.

To which might be added (what is not to be ſleighted) the Communion of Saints, 5The Communion of Saints.who as they bear a part with their brethren in their ſufferings, drawing with them in the ſame Yoke, ſo they are ready to help them with the benefit of their prayers. Which being a common ſtock, every particular believer hath a ſhare in it.

But I will not charge your memories any further, preſuming that what hath been already ſaid may be ſufficient. Only let me deſire you to lay up theſe particulars, and keep them in ſafe cuſtody, that as occaſion is you may have them at hand to make uſe of. In the drinking of loathſome and diſtaſtefull potions ſick perſons will have a Roſate, or Manus Chriſti, ſome ſweet thing or other to put after them. In like manner when ever God ſhall pleaſe to preſent to any of us any of theſe bitter Cups to drink, preſently make we uſe of ſome of theſe, or the like Conſolations, for the ſweetning of our mouths, and ſtrengthning of our hearts, that ſo we may be kept, as from loathing of them, ſo from fainting at them.

And thus have I diſpatched what I propounded by way of Caveat, directing you how you may and ought to ſhun and avoid thoſe three Rocks, upon which Chriſtians in their ſufferings are in danger of making ſhipwrack, viz. Deſpizing of Gods Chaſtiſements, Murmuring at them, Fainting under them.

What then remaines, The poſitive part of the exhortation.but that we ſubmit hereunto? ſuffering the Will of God, and that in ſuch a manner as was propounded, Patiently, Obediently, Willingly. There is the Poſitive part of the Exhortation, which I ſhall diſpatch with what brevity p. 219conveniently may be. Thus did our heavenly Patern, the Lord Jeſus. he ſubmitted to the will of his Father in drinking of this bitter Cup, and this he did Patiently, Obediently, Willingly, Chriſtians to ſuffer as Chriſt ſuffered.And herein follow we his ſteps, ſo ſuffering as he ſuffered.

1. Patiently. So did he ſuffer. 1He was brought as a Lamb to the ſlaughter, &c, Iſai. 53.7. Patiently.The ſheep being driven by the Butcher goeth as quietly to the ſhambles, or ſlaughter houſe, as to the field or fold, where it was wont to feed, or lodge. And thus did this Lamb of God, the Lord Jeſus here go to his paſſion, quietly and patiently, ſuffering whatever the Officers, or Souldiers, or High Prieſts, or any other of the people did unto him. And thus do we ſuffer what Afflictions and Tryals here we ſhall meet with, Patiently. A thing which in Scripture we are frequently put in mind of. Be ye patient Brethren, (ſaith Saint James) Jam. 5.7. Which in the next verſe he repeats and inculcates, Beye alſo patient, v. 8. foreign Longanimi eſtote. Be long patient, or ſuffer with long patience (as the Margin explaines the word.) Be patient in Tribulation (ſaith Paul) Rom. 12.12. foreign, ſuſtinentes, induring it. So the ſame word is elſwhere rendered, Bleſſed is the man that indureth temptation, Jam. 1.12. foreign, a word compounded of foreign and foreign, properly ſignyfying to abide, or ſtand under ſome weight or burden, as the Portes doth under his load. And thus doe we bear thoſe burdens which God our heavenly Father ſhall pleaſe to lay upon us, ſtand and abide under them neither ſhrinking, nor ſinking, neither ſhrinking from them, nor ſinking under them, both which are comprehended under that word.

p. 2201. Not ſhrinking from their ſufferings.Not ſhrinking from them, not withdrawing our ſhoulders. This is one thing which the Levites in their Confeſſion make acknowledgment of againſt the Jews, Neh. 9.29. They withdrew the ſhoulder. A metaphor taken from the Ox, or Horſe, which withdraweth the neck or ſhoulder from the Yoke or Collar. Thus did they withdrawe from the Lawe of their God, ſhrinking from their duty, not yeilding obedience to him in doing what he commanded. What they did in reſpect of their Active, take heed that we do not the like as to our Paſſive Obedience. What Yokes God ſhall pleaſe to put upon us, what Burdens he ſhall lay upon us, withdraw not our necks, our ſhouldiers from them, do not go about to put them from us by the uſe of any indirect or unwarrantable means. But ſubmit with Patience, being contented to bear ſo much, and ſo long, as God ſhall think fit to lay on. Thus ſee that Patience have her perfect work, (as Saint James exhortes, Jam. 1.4. foreign, holding out to the end. Not ſhrinking.

2. Not ſinking under them.And not ſhrinking from them ſink not under them, Not giving way to deſpondencies and faintings, but in our patience poſſeſs we our ſouls (as our Saviour adviſeth his Diſciples, Luke. 21.19. Labouring to take out that Leſſon which the Apoſtle ſaith he had learned, In whatſoever ſtate we are, therewith to be contented, Phil. 4.11. So exerciſing our Patience in bearing of whatever afflictions God ſhall pleaſe to lay upon us.

To excite and provoke whereunto let me firſt ſet before you ſome paternes, Paternes of patience.Paternes of patience which invite us to the imitation of them. Of theſe we ſhall find ſome.

1. Among bruit Creatures.Among the bruit Creatures, As in the Lamb p. 221and the Sheepe (of which I ſpake even now) which are Emblems of Patience. How patiently, how quietly do theſe poor innocent creatures ſubmit, not only to the ſhearers, but to the knife, parting not only with their fleece, but with their bloud, when ever their owner cals for it? And ſhall not we do the like to our God? Upon this account, (among other) it is, that our bleſſed Saviour cals his Diſciples by the name of Sheep, rather then of any other Creature. The Sheep as it is an innocent and harmleſs, ſo a patient Creature, not harming others, but ſuffering harms from them. And herein are Chriſtians to be like unto them.

2. Look a little higher, to meere Civill men, 2ſuch as have nothing but Nature in them, Meere Civill men.noe light but that of Reaſon to guide themſelves by, yet among them how many are to be found exemplarie in this kind, eminent for their Patience, and that under great ſufferings? Such were Seneca and Socrates, and divers other among the Heathen, whome Hiſtories commend unto us upon this account. And ſuch in all places we may meet with ſome, who whatever befals yet poſſeſs their ſouls with patience, not being inordinately affected with what ever changes. Now what reaſon teacheth them, ſhall not Religion teach us, (as I ſaid before?)

3. From them riſe a ſtep higher, to Gods Saints. 3Gods Saints.Among whom we find ſome propounded to us for Paternes in this kind. Take my Brethren the Prophets (ſaith St James) who have ſpoken in the name of the Lord, for an Enſample of ſuffering affliction, and of patience, Jam. 5.10. In particular, ye have heard of the patience of Job, (ſaith the next verſe.) And ſuch Examples we have heard of, and daily ſee many, p. 222the Martyrs of Chriſt, and other Saints of God, who with admirable patience have drunke theſe bitter Cups, which have been given to them. Look we on them.

4. 4But above all (in the fourth place) look we upon the Captain of our ſalvation, Chriſt himſelfthe Lord Jeſus. So the Apoſtle directeth us, Heb. 12.12. Loaking unto Jeſus the Author and finiſher of our faith, who for the joy that was ſet before him indured the Croſse, &c. And again in the verſe following, Conſider him that indured ſuch contradictions of ſinners againſt himſelf, leſt ye be wearied and faint in your mindes; v. 3. Thus did he indure and ſuffer, Patiently. Which he did (as for other ends, ſo) to ſet us an example, that we ſhould follow his ſteps, (as St Peter tels us) 1 Pet. 2.21. Which let it be our indeavour to doe.

To promote which work lay we to heart theſe few Conſiderations, Conſideration promoting his Duty.ſome Moral, others Divine.

1. 1Morak, ſuch as Reaſon will furniſh us with. Such are thoſe obvious and uſuall ones, Morall.which may be uſeful in this way.

1. 1The evil of impatiency. Magnum malum, non poſſe ferre malum, The evill of impaiience. Seneca.(ſaith the Moraliſt.) Impatiencie in ſuffering of evils is a great evill; no waies eaſing or helping, but aggravating or increaſing our ſufferings: what gets the bird by fluttering or ſtrugling with the ſnare, or limetwig? or the fiſh by ſtriving with the hook? Hereby they are more intangled; the more they ſtrive the worſe they are. And ſo is the Chriſtian under Affliction, his condition is made much worſe by impatience, by ſtriving and ſtrugling under the hand of God. Hereby thoſe evils which before were only external, reaching to the outward man, become Internall, entring through into the ſoul, Even as the fiſh by ſtrugling p. 223brings the hooke into the bowels, which before was only in the Jawes. Great is the evill of Impatience.

2. 2On the other hand great is the benefit and advantage of patience. Hereby.The benefit of patience.

1. A heavie burden is made the lighter. Levius fit patientia, &c. Whereas impatience adds to the burden, patience detracts from it. Both which Reaſon and experience will tell us.

2. To which ad, 1hereby a man commeth to poſſeſs and injoy himſelf, the beſt part of himſelf, his ſoul. Patience keepeth poſſeſſion of the ſoul.In your patience poſſeſs ye your ſouls (ſaith our Saviour in that text even now cited,) Luke. 21.19. foreign. Impatience doth (as it were) diſpoſſeſs a man of his ſoul, ſo as he hath not the right uſe of the faculties thereof, underſtanding, Judgment, Will, Affections. Patience keepeth him in poſeſſion of it, ſo as whatever other injoyments he is deprived of, yet ſtill he enjoyeth, what is better then all, himſelf. Theſe are Morall Conſiderations, ſuch as reaſon ſuggeſteth. Of which I give you but a taſte.

2. To theſe add we thoſe of a higher ſtrain, Divine, ſuch as Scripture holdeth forth. Which willeth us to conſider.

1. How patient God is towards us, 2how much he beareth from us and with us, Divine Conſiderations.The Lord is long ſuffering to us ward. 2 Pet. 3.9. Bearing much from us, 1being as it were preſſed under our ſins. G…ds patience towards us.Behold I am presſed under you as a cart is preſsed that is ful of ſheaves (ſo the Lord complaines againſt his people Iſrael) Jam. 2.13. Such is every ſin unto God, as a ſheafe to the Cart, being contrary to his Nature, it is a burden to him. Yet he beareth with us, nay daily loadeth us with his benefits (as the Pſalmist ſpeakes, Pſal. 68.19.) Who load him with our daily provocations. p. 224And ſhall not we bear a little from him, who beareth ſo much from us?

2. 2His moderation in correcting.In caſe his anger doth break forth againſt us, ſo as he doth correct us, yet it is not according to our deſerts. He hath not dealt with us after our ſins, nor rewarded us according to our iniquities, Pſal. 103.10. Be our ſuffering what it will, yet it anſwers not our demerits. Know thou (ſaith Zophar to Job) that God exacteth of thee leſſe then thine iniquity deſerveth, Job 11.6. And thus may it truely be ſaid to every of us. However God is pleaſed to deal with us, yet are our ſufferings no wayes proportionable to our ſins. That is the acknowledgement which Ezra maketh in the name of the Jewes, Ezra 9.13. Thou our God hast puniſhed us leſſe then our iniquities deſerve. However the Judgements which had been inflicted upon them were great, the Sword, Captivity, and Spoyl, (as the 7 Verſe there hath it) yet were they no wayes anſwerable to what they had deſerved. And the like muſt every of us acknowledge, whatever our condition be, yet our ſufferings fall infinitely below our ſins. And ſhall we not then bear the hand of the Lord which he layeth ſo favourably on us?

3. 3If he do correct us, it is not for his pleaſure, but our profit: His correcting us, for our Profit.So the Apoſtle layeth it down, aſſigning this as a difference betwixt Gods dealing with his Children, and ſome earthly Parents with theirs, Heb. 12.10. They verily for a few dayes chaſtened us after their own pleaſure, but he for our profit. foreign. Now with what patience do Patients ſubmit themſelves to the hand of the Surgeon, to have their Ulcers launced and fearched, yea and if need be, to have a Member p. 225cut off, whileſt it is for their good, the ſaving of their lives. And ſhall not we in like manner ſubmit to the hand of our heavenly Father, whileſt whatever he doth to us, is for our benefit, for the ſaving of our ſouls?

4. 4To this adde, that patience in ſuffering is a Duty, Patience in Affliction a duty requirewhich God requires at our hands. Be ye alſo patient. Jam. 5.8. In patience poſseſſe ye your ſouls. Luk. 21.19. (as we heard before.)

5. And requiring it of us, 5he accepteth and approveth it in us. I know thy works, and thy labour, Approved.and thy patience, (ſaith the Lord to the Church of Epheſus) Rev. 2.2. And the like to the Church of Thyatira, v. 19. I know thy works and Charity, and ſervice, and faith, and thy patience. As God taketh notice of other graces and duties in his people, ſo of their Patience; which he knoweth, and that with a knowledge of approbation, approving and accepting it (as that word there, and oft elſewhere, ſignifieth.)

6. And accepting it he will reward it, 6and that as with ſeaſonable deliverance, Rewarded,ſo with an ample reward here, or hereafter. The Croſſe being patiently born ſhall have a Crown ſet upon the head of it: Upon which account St. James pronounceth the patient man a bleſſed man. Bleſſed is the man that endureth temptation, (that indureth it patiently) for when he is tryed, he ſhall receive the Crown of life. Jam. 1.12. Such is the reward of Patience.

Only ſee that it be Christian patience. Caution. See that it be true Chriſtian Patience.There is a Patience, (as I have ſhewn you) which is either Stoicall, or meerly Morall. Such was the Patience of thoſe Heathens which I ſpake of. And p. 226ſuch is the patience of meer Civill men, who bear what they cannot help, upon the grounds aforeſaid, meerly out of the Principles of Reaſon. See we that our Patience exceed theirs. What our Saviour ſaid to the Jewes concerning the Righteouſneſſe of ſhe Scribes and Phariſees, Ma…. 5.20. Except your righteouſneſſe exceed theirs, ye ſhall in no caſe enter into the Kingdome of Heaven. I may ſay the like concerning the Patience of meer Marall, Civill men: Except our Patience exceed theirs, it ſhall never finde ſuch acceptance with God, ſo as to obtain the promiſed reward. See we that ours be true Chriſtian patience.

Q. But wherein doth Chriſtian patience exceed theirs?

A. Wherein Chriſtian Patience differs from morall.Why, as in ſome other particulars, ſo principally in theſe two.

It is Obedientiall,

And Voluntary.

Thus doth the true Chriſtian ſuffer, obediently, and willingly, which the Moralliſt doth not. And thus ſee that we ſuffer, when God calleth us to it. Which are the two other branches of this part of the Exhortation yet behinde. Of which briefly.

Suffering Patiently, 2ſuffer Obediently, in obedience unto God. Chriſtians to ſuffer Obediently.So did not thoſe Heathens, which knew not God: No more do meer Civil men, who regard him not. But thus let us ſuffer. So did our heavenly pattern here, the Lord Jeſus. What he ſuffered, it was in obedience to his Father. The Cup which my Father hath given me.] He humbled himſelf, and became obedient, Phil. 2.8. He learned obedience by the things which he ſuffered, H…b. 5.8. This was the principle which carried p. 227him on to, and through that work. And ſo let it be with us; whatever we ſuffer, looking upon it as a Cup coming from the hand of our heavenly Father, drink it in obedience to him. Thus are Chriſtians to perform all duties, both to God and Man, As obedient Children; (as St. Peter hath it) 1 Pet. 1.14. foreign as Children of Obedience, doing what they do in an obedientiall way to God their Father. And thus alſo are they to ſuffer, ſo approving themſelves the children of God, as by their Active, ſo by their Paſſive Obedience.

And ſuffering obediently ſuffer alſo willingly. 3Willingly.So alſo did our bleſſed Saviour ſuffer (as you have heard.) The Cup which my Father hath given me, ſhall I not drink it? He drinks this his Cup, as patiently and obediently, ſo willingly. And ſo, drink we theſe Cups, which God our heavenly Father giveth unto us, thus ſuffer we thoſe afflictions which his Providence layeth out for us, not only patiently and obediently, but willingly. Herein again true Chriſtian patience differs from that of the meer Morall, Civill man; whoſe patience is patience per force, he ſuffereth what he cannot help. This being the Principle which he goeth upon, Feras, non culpes, quod vitari non poteſt, Sence.What you cannot ſhift, rather hear then quarrell with, (as that great Moraliſt hath it.) But ſuch patience, how commendable ſoever it may be with Man, it is not ſo with God, who accepteth no ſervice but what is willingly performed. That which St. Peter requires of Ministers in ſpeciall, that they ſhould do their work, their Miniſterial ſervice, feeding the flock of God, not by conſtraint, but willingly, 1 Pet. 5.2. foreign p. 228God requireth it generally at the hands of all his; people whatever ſervice we do unto him, doe it not by conſtraint, but willingly. And ſo in our ſufferings, be we willing to ſubmit to his will. This is their Reaſonable ſervice which St. Paul calls for, Rom. 12.1. I beſeech you brethren by the mercies of God, that ye preſent your bodies a living ſacrifice, holy acceptable to God, which is your reaſonable ſervice. foreign; a ſervice not like that of the unreaſonable creatures under the Law (as Theodoret and Eraſmus, and ſome other Expoſitors interpret thoſe words, and that truely, though not fully.) Thoſe bruit Creatures, Sheep and Oxen, &c. they came to the Altar, but they were either drawn or driven thither. And there they ſuffered the ſacrificing Knife to be put to their throats, but they were firſt tied and bound. Binde the Sacrifice with Cords even unto the horns of the Altar. Pſal. 118.27. Now in oppoſition to this, the Chriſtians ſacrifice muſt be a reaſonable ſervice. As his Active, ſo his Paſſive Obedience, muſt be not conſtrained and compelled, but willing. Which if it be not, he cannot expect his reward. If I do theſe things willingly, I have a reward, (ſaith Paul ſpeaking of his Miniſterial ſervice) but if againſt my will this diſpenſation is committed unto me, what is my reward then? 1 Cor. 9.17, 18. And what he ſaith of his acting, Two queſtions reſolved.a Chriſtian may ſay the like of his ſuffering, ſubmitting willingly to the hand of God, he may expect a reward, Q. 1 which otherwiſe he cannot look for.Whether, Chriſtians may not pray againſt ſufferings.

Q. But what then (it may be ſaid) may not a Chriſtian pray against theſe evils? And may he not uſe means to be freed and delivered from them?

p. 229A. A. The latter of theſe Queſtions I ſtarted before, and returned ſome anſwer to it. let me now ſpeak a little more fully to it, and to the former.

1. Pray against evils, Temptations, Tryals, This they may doe.we may. For this we have our Saviours practiſe to warrant us, who in the Garden (as you have heard) thrice put up this Requeſt. O my Father, if it be poſſible let this Cup paſſe from me. Which alſo he had done before, Joh. 12.27. Father ſave me from this hour. And what himſelf there did, he hath taught us to doe the like, putting in this for one of thoſe ſix Petitions in that his form and pattern of Prayer which he hath left us, Lead us not into temptation, but deliver us from evill. This a Chriſtian may doe, pray againſt temptations, Evils, as of Sin, ſo of puniſhment, that he may be either kept from them, or delivered out of them.

But take it with this Proviſo, this Caution, Not Abſolutely, but conditionally.It muſt be not Abſolutely, but Conditionally, with ſubmiſſion to the will of God. So we finde it in our Pattern. Chriſt prayeth that this Cup might paſſe from him, but his requeſt herein is not Abſolute but Conditionall. If it be poſſible, let this Cup paſſe from me, Math. 26.39. foreign. If poſſible, not ſimply and abſolutely ſo, for ſo all things are poſſible with God, (which he elſewhere taketh notice of, Matth. 19.26. Mark 14.36.) but if it were conſiſtent with Gods decree, Si tua decreta ferunt ut alio modo tuae gloriae & homirum ſaluti aequè conſulatur. Grot. Annor. ad loc.and might not be prejudiciall to his Glory, or the ſalvation of his Church and people (as Grotius well explains it.) Or, if it might ſtand with the will of God his Father: So he there explains himſelf, where to the aforeſaid Petition he ſubjoyns p. 230this Retraction, or rather Limitation, Nevertheleſs not as I will but as thou wilt. Matth. 26.39. Which he again inſiſts upon, v. 42. O my Father, if this Cup may not paſſe from me except I drink it thy will be done. Thus doth he reſolve his will into the will of his heavenly Father. And the like are we to do, However we may deſire freedome from theſe evils which lye upon us, or threaten us, and may pray againſt them, yet let it be with ſubmiſſion of our wils to the will of our heavenly Father. Which in all our petitions and requeſts is ſtill eyther to be expreſſed, or implied. So much our Saviour teacheth us in that form of prayer which he hath ſet us; where he directs us before we pray for any bleſſings for our ſelves, firſt to deſire that the will of God may be done Thy will be done. This are we to pray for Abſolutely reſolving all our requeſts into it. Which whileſt we doe we may pray againſt Evils incumbent or impendent, felt or feared.

A 2. And ſo alſo uſe meanes to be preſerved, or delivered from them. Q. Thus Chriſtians (as you have heard) not only may do, 2but ought to do That Law which ſaith unto us, Whether they may uſe means for preventing, or removing them.Thou ſhalt not kill, doth therein require us to uſe meanes for the preſerving and maintaining of Life and Livelyhood, Neither doth our Saviours practiſe here in the text make any thing to the contrary. A. True, he refuſeth meanes offered for his reſcue, This they both may and ought ſo doe.but this he did as being acquainted with the Councell and purpoſe of God concerning himſelf. Being of Counſell with his Father, of his privie Councell, he took notice what was decreed in heaven, and was now to be executed upon earth. He knew that his bour was come (as St John hath it, Job. 13.1. and he himſelf tels his Diſciples, Matth. 26.45. Mark, 14.41.) the p. 231time preciſly determined by his Father wherein he was to be offered up And thereupon it was that he reſuſed al means of reſcue. And the like might we do, yea ought to doe, were we in like manner acquainted with Gods ſecret will, as he was. …But this being hidden from us, we muſt walke by the Rule of his revealed will, which not only permits and allows, but requires and commands, that we ſhould make uſe of meanes for the diverting or removing of evils preſent, or imminent.

Only here again take we a Proviſo, or two.With theſe Proviſoes.

1. Provided that theſe meanes (as I ſaid before) be lawfull meanes Ahaziah in his ſickneſſe, 1is not blamed for adviſing with what Phyſitians or Surgeons he pleaſed, That they be lawfull.but that he ſhould ſend to Baalz… bub the God of Ekron, to aſke Counſell of that Idol: this was his ſin, which proved fatall to him, Therefore thou ſhalt not come down from that bed on which thou art going up, but ſhalt ſurely die (ſo the Prophet Eliah ſends him his doome.) 2. King. 1.2.6. And never let them looke for a better iſſue, who in caſes of ſickneſſe, or any other diſtreſs ſhall conſult with Satan, or his Inſtruments, with witches, or wizards, or make uſe of ſpels or Charmes, or any other unwarrantable meanes.

2. 2And (Secondly) being lawfull meanes ſee that they be uſed lawfully.Uſed lawfully.

1 Not being ſought to alone. 1This was Aſahs ſin) In his diſeaſe he ſought not to the Lord, Not ſought to alone.but to the Phyſitian, 2. Chron. 16.12. Whileſt we uſe meanes ſee that we take God along with them, who muſt either bleſſe, or blaſte.

2. Nor yet ſought to in the firſt place. 2This is an honour due unto God, ſtill to begin with him, Not in the firſt place.to ſeeke to him in the firſt place. And this do we, p. 232as in all our undertakings and buſineſſes, ſo in ſeeking deliverance from any evill, make our firſt addreſs unto God, begging from him that he would direct to the uſe of meanes.

3. 3Uſe meanes, but truſt not in them, Thus David uſed his ſword and his Bowe, Not tr…ſted in.but not truſting in them. I will not truſt in my Bowe, neither ſhall my ſword ſave me, Pſal. 44.6. This honour he gave to his God, whom he made his ſole truſt, and confidence, (as he often tels us.) Thus look at Meanes we may, but neither in the firſt, nor yet in the laſt place. Make we God our Alpha, and Omega, our firſt and laſt.

Firſt ſeeking to him to direct unto meanes, and then ſeeking to him to bleſs thoſe meanes. Thus look at meanes, but not ſo as to terminate our light in them. Look through them, look beyond them, reſting only upon him whoſe word of command muſt make them effectuall to us for good. But of this heretofore.

With theſe Cautions a Chriſtian may uſe means for the diverting of evils, Still Gods will to be ſubmitted to.and in obedience to God he is to make uſe of them, when providence offers them. Yet ſtill ſo as in the uſe of them he ſo ſubmits his will to Gods will, as to be willing with what he willeth.

And thus let every of us indeavour, in imitation of this our bleſſed Paterne, to ſubmit to the drinking of whatever Cups ſhall be given to us, to ſuffer what afflictions and tryals God ſhall pleaſe to exerciſe us with, as not deſpiſing of them, ſo not murmuring at them, nor fainting under them, but ſubmitting to them, Patiently, Obediently, Willingly.

Here is the Generall Leſſon, which all Chriſts p. 233Diſciples are to learn, and practiſe. Which I might now proſecute in particulars, by ſhewing you the ſeveral Cups which God giveth to his people, the ſundry ſorts of Afflictions wherewith he is pleaſed to exerciſe them; As ſufferings in their eſtates by loſſes and Croſſes; in their good names by reproaches and ignominies; in their Relations, by parting with near and dear friends, Parents, Husband, Wife, Children; in their Bodies, by ſickneſs and weakneſs. As alſo how they ought to ſubmit to God in every of theſe, and upon what grounds they are to do it. But this I foreſee would be a long work. And I conceive that thoſe Generals which have been already held forth are fitly applicable to every of theſe, or whatever other Particular caſes. And therefore ſhall I not enter into that ſo large a field.

Only looking into this Cup which our bleſſed Saviour was now to drinke, Two bitter ingredients in our Saviours Cup. His ſuffering in ſoul and ſuffering of death.I find in the bottom of it two moſt bitter Ingredients, which were the two chiefeſt parts of his ſuffering, viz. His ſuffering in ſoul, and his ſuffering of Death. Other things there were which he alſo ſuffered; As that Reproach and Contempt which was caſt upon him. He indured the Contradictions of Sinners. Heb, 12.3. He was reviled, 1. Pet. 2.23. He was ſet at naught (as he himſelf foretold it) Mark 9.12. foreign, ſleighted, as nothing worth. So he was, as by the chief Prieſts and Rulers, ſo by the vulgar, who preferred Barrabas before him, Not this man but Barrabas, now Barrabas (ſaith the Text) was a Robber, Joh, 18.41. Thus was he deſpiſed and rejected of men (as the Prophet Iſai foretold it,) Iſai. 53.3. Made a ſcorn and laughing ſtock, having a ſcarlet (or Purple) Robe put upon him, a Rod put into his hand inſtead p. 234of a Scepter, a Crown of Thornes ſet upon his head inſtead of a Crown of Gold, (as the ſtory ſets it forth, Mat. 27. v. 28.29.) all to make him a ſcorn to the people, who in defiance ſpit upon him (as it there followeth.) Thus did he ſuffer in his Name, And ſo in his Body, being buffe…ed and caned, (as we find it, Matth. 26, 67. and 27.30,) as alſo ſcourged, v. 26. Now all theſe were ingredients in this Cup, parts of his ſuffering. But the two principals, which made this his Cup ſo exceedingly bitter, were theſe, his ſuffering in Soule, and his ſuffering of death. Yet doth he thus ſubmit to both theſe.

And the like are Chriſtians to doe if ever God ſhall call them to the like tryals. Chriſtians to imitate him in ſuffering of both.The latter of which they are all ſure to meet with, what man liveth and ſhall not ſee death? Pſal. 89.48. And for the former none are ſure of being exempted from it.

Now as to theſe two particulars, being of ſo great importance, and having ſo juſt an occaſion offered from the Text, give me leave to ſpeak to them ſeverally. Begin with the former.

Suffering in Soul. 1Thus did our bleſſed Saviour ſuffer, Suffering in Soul.not only in the outward man, but alſo in the inward, not only in his Body, but in his Soul. When thou ſhalt make his ſoul an offering for ſin, Iſai. 53.10. that is, the whole perſon of Christ, not bis body only; but his ſoul alſo, which ſuffered in this his paſſion. And that not only by way of Sympathie, and fellow feeling with the Body (as Socinions would have it,) but immediately. As man afflicted the one, ſo did God the other. It pleaſed the Lord to bruiſe him, he hath put him to grief. (ſaith the Prophet in the text laſt named,) Afflicting him as in his p. 235Body, ſo in his Soul, Which he did by inflicting on him a double Puniſhment, ſuch as the damned in Hell lye under, a Puniſhment of Loſſe, and a Puniſhment of Senſe. Of Loſse hiding and withdrawing himſelf from him, as to his ſenſe and feeling. Which he did fully upon the Croſſe, where being left under a cloud of ſpirituall deſertion, he cryeth out in the anguiſh of his ſoul, My God, My God, why haſt thou forſaken me? Of ſenſe pouring a viall of wrath into his ſoul, ſuch as was due unto thoſe ſins which he had undertaken. So as now even The ſorrows of Hell compaſſed him about (as David in another ſenſe ſpeaks of himſelf, Pſal. 18.8.) This Cup did he drink upon the Croſse, a Cup of divine wrath. Which he had before taſted of, even here in the Garden. Where we find him in a ſtrange and unparrallelled agonie, ſweating as it were drops of bloud, falling to the ground, (as before we heard.) And what could it be that ſhould thus affect his Body, but the anguiſh of his ſoul then conflicting with the apprehenſion of that wrath which he was now to feele, the wrath of God due unto ſinners, in whoſe room he was now to ſtand as a ſurety and Redeemer? Thus were theſe waters even come into his ſoul (as David in a different ſenſe ſpeaks it of himſelf, Pſal. 69.1.) And that (as I ſaid) in an Immediate way. Hence is it that he complaines unto his Diſciples, that his ſoul was exceeding ſorrowfull, Matth. 26.38 foreign, beſet and ſurrounded with grief and anguiſh. And St Mark reporting the ſame ſtory, tels us, that he began to be ſore amaz'd, and very heavy, Mark. 14.33. foreign, Expaveſcere & graviſſime ang…, to be in great horrour, and anguiſh. Now what could it be that ſhould thus affect him? ſurely not barely p. 236the apprehenſion of thoſe Corporall puniſhments which he was to ſuffer. This were a thing very diſhonourable to imagine, that whereas many of the Martyrs have gone triumphing to the ſtake or gibbet, going ſinging to the induring of far greater torments, more cruell deaths then this was, that he who was their Leader, the Captain of their ſalvation, ſhould fall ſo far below them in reſolution and courage, as thus to tremble at the thought of his Croſſe. Surely there was ſomewhat more in this Cup, which made it ſo bitter to him. And what ſhould that be, But his ſuffering in ſoul? And yet ſee how, having recollected his ſpirits, he here ſubmitteth to the drinking of this Cup, the ſuffering whatever his Father ſhould pleaſe to inflict upon him. The Cup which my Father hath given me ſhall I not drink it?

And thus are Gods Children to ſubmit to the will of their heavenly Father, if he ſhall call them to the taſting of this Cup. The tasting of it (I ſay) As for the drinking it off, that they never ſhall. Chriſt having drunk off this Cup, hath freed thoſe who are his from drinking in the like way that he did. They being juſtified by his bloud ſhall be ſaved from wrath through him. Rom. 5.9. This Cup is reſerved for wicked and ungodly men, who being Children of diſobedience, are alſo Children of wrath (as the Apoſtle calls them, Epheſ. 2.23.) having wrath for their Portion, The wrath of God commeth upon the Children of diſobedience, Eph. 5.6. This ſhall be the portion of their Cup, which they ſhall drink, and drink it off, even wringing out the dregs thereof. But ſo ſhall not thoſe that are Chriſts. They being Gods Children, and Children by Grace, the Grace of Adoption, they are freed and delivered p. 237from wrath. Yet not ſo, but that they alſo may taſte of this Cup, which ſometimes ſome of them doe. Even the beſt of Saints being ſubject to ſpirituall deſertions, ſoul ſufferings; wherein God hiding his face, with-holding from them the ſweet ſenſe and feeling of his love and favour, writes bitter things againſt them, ſetting their ſins in order before them, and letting ſome drops of his wrath (as it were) fall upon their ſouls, filling them with inward horrour and terrour. A bitter Cup, of all Cups the bittereſt, of all tryals the ſharpeſt. There being two things principally which make it ſo.

1. Becauſe it ſeizeth immediately upon the ſoul, Suffering in ſoul the greateſt ſuffering.upon the ſpirit. Thoſe wounds in the body which come neareſt the heart are looked upon as moſt deadly. Reaſ. 1 And ſo is it with thoſe ſufferings which come neareſt the ſoul. It ſeizeth upon the ſpirit.The Sword reacheth unto the Soul, (ſaith Jeremy) Jer. 4.10. It is bitter, becauſe it reacheth unto thine heart, (ſaith the 18. v. there, explaining the former.) And ſo doth this Tryall, it ſeizeth upon the ſoul, and that immediately. As Hectick Feavers, and ſome other diſeaſes in the body, which ſeize more immediately upon the ſpirits, and in that regard are more deadly: So doth this Tryall ſeize immediately upon the ſoul, and in that reſpect is the more grievous and inſupportable. It is the ſoul, the ſpirit of a man that beareth up his head in all his ſufferings, ſo as if that be wounded and broken, what ſhall ſupport it? The ſpirit of a man will ſuſtein his Infirmity, but a wounded ſpirit who can bear, (ſaith that Text forecited,) Prov. 18.14.

2. Reaſon 2 And again in this Tryall God himſelf ſeemeth to turn Enemy to a man. In this tryall God appears an enemy.Whereas in other Affliions he ſtandeth by his people, comforting and p. 238ſtrengthning them, taking part with them, or elſe ſtanding Neuter, in this he takes up Arms againſt them, fighteth againſt them, and that in a more immediate way then in other conflicts. And upon this account this Cup muſt needs be more bitter then any other Cup.

Yet if God ſhall pleaſe to hold forth this Cup unto his people, Yet to be ſubmitted to.it is their duty even herein to ſubmit unto his will and pleaſure. Which they are to doe, as not deſpiſing it, (which they doe, who looking upon this Affliction of ſpirit only as ſome Melancholick Paſſion, ſleight it) ſo not murmuring at it, nor yet fainting under it.

Q. How this may be done without fainting.I but how ſhall a Chriſtian be able to do this to bear up under ſuch a tryall without fainting?

A. A great and a difficult work to doe, (I confeſs) yet through grace poſſible. To help you herein if ever God ſhall call any of you to it let me briefly propound unto you ſomewhat to be conſidered, and ſomewhat to be practiſed.

1. 1By way of Conſideration ſeriouſly meditate upon theſe three particulars.Conſiderations uſefull to this end.

1. Look upon others who have had experience of the like conflicts. This is not ſuch a Cup but others have taſted of it before us. Conſid. 1 Even this affliction hath been accompliſhed in many of our brethren, Look upon others wh… have had experience of the like.in ſome of the deareſt Saints and ſervants of God. Yea few there be but at ſome time or other do taſt of this Cup, and ſome drink deep of it. So did Job, and David, both which among other their ſufferings had experience of this, this Soul tryall of a ſpirituall deſertion, God hiding himſelf from them, ſeeming to have forſaken them, and to be turned againſt p. 239them. So we may hear Job complaining, Cap. 6. v. 4. The Arrowes of the Almighty are within me, the poyſon whereof drinketh up my ſpirit, the terrours of God do ſet themſelves in array againſt me. And again Cap. 13. v. 24. Wherefore hideſt thou thy face, and holdeſt me for thine Enemy? And v. 26. Thou writeſt bitter things againſt me, and makeſt me to poſſeſs the iniquitys of my youth. And the like ſad complaints we may hear from David. My God my God why haſt thou forſaken me? Pſal. 22.1. Thou didst hide thy face and I was troubled, Pſal. 30.7. Mine Iniquities have gone over my head; as an heavy burthen, they are too heavy for me. Pſal. 38.4. Mine Iniquities have taken hold upon me, ſo that I am not able to looke up; they are more then the haires of my head, therefore mine heart faileth me. Pſal. 40.12. And we ſhall find that holy man Homan the Ezrite joyning in conſort with them. Pſa. 88. Lord, why caſteth thou off my ſoul: why hideſt thou thy face from me? v. 14. While I ſuffer thy terrours I am diſtracted, v. 15. Thy fierce wrath goeth over me, thy terrours have cut me off. v. 16. Thus were they exerciſed, not only in the outward man, but alſo in the inward, having ſore conflicts in their ſoules with apprehenſions of divine wrath. Now if God ſhall bring us into a like condition, look we upon them, and upon the end of the Lord, (as St James ſpeaks, Jam. 5.11.) the iſſue of theſe their temptations; which was very comfortable, the Sun in due time breaking out from under thoſe clouds, God lifting up the light of his countenance upon them as formerly.

But above all look we up (as the Apoſtle directs us) unto Jeſus the Author and finiſher of our faith, Specially look upon Chriſt.who ſuffered the like, nay infinitely more of this kind, in the Garden, and upon the Croſs (as you p. 240have heard.) Now where a Patient ſeeth his Phyſitian but taſte of his Cup, it is ſome incouragement to him to drink it. And this hath Chriſt done for us, nay he hath not only taſted of this Cup, but drunk it off. So then, if God will have us to pledge him; to taſte of the like Cup, be not diſhartened and diſcouraged by it. Taking notice

1. That this is a part of our conformity to Chriſt. And

2. That Chriſt having been thus tempted himſelf, (which he was, how elſe ſaith the Apoſtle, that he was in all points tempted, like, foreign, as we are, Heb, 4, 15.) having had experience of this ſoul-conflict, he knoweth, both how to pity, and how to ſuccour thoſe who are thus tempted, (as the ſame Apoſtle tels us) Heb. 2.18.

Obj. Obſ. I, But Chriſt had no ſins of his own ſet before him, Chriſt had no ſins of his ownwhich we have, So as his condition was different from ours.

A. A. Though he had no ſins of his own yet he had the ſins of others, Our ſins were made his.our ſins charged upon him, as being our ſurety, which by this meanes were made his own, He hath made him to be ſin for us who knew no ſin, (ſaith the Apoſtle) 2. Cor. 5.21. However he knew no ſin experimentally, as being guilty of it in himſelf, yet he was made ſin, viz. by way of imputation, having the ſins of all his elect people put upon his account, in whoſe room he then ſtood. He his own ſelf bare our ſins in his own body on the tree, (or to the tree) foreign, the tree of the Croſſe, Conſid. 2 1 Pet. 2.24. Now this was all one as if theſe ſins had been his own, What is it that a Chriſtian liveth by, not Aſſurance but Faith.as to the guilt of them. But to paſs on.

Let a ſecond Conſideration be, What it is that a Chriſtian liveth by, what it is that his ſalvation depends p. 241upon. Not Aſſurance, but Faith. The juſt ſhall live by his faith. Hab. 2.4. Now Aſſurance and Faith are two different things. Aſſurance not being of the Eſſence of Faith (as by ſome it hath been miſtaken,) Faith being properly a Recumbencie, a Reliance and reſting of the ſoul upon Chriſt. This is Faith, true juſtyfying and ſaving faith. A believing in Chriſt or on him. God ſo loved the World that be gave his only begotten ſon, that whoſoever believeth in him ſhall not periſh, Joh. 3.16. foreign, In eum on him. Believe on the Lord Jeſus Chriſt and thou ſhalt be ſaved, Act. 16.31. foreign,; which imports properly ſuch a recumbency, a reſting of the ſoul upon Chriſt. Which where it is, though there be not Aſſurance for the preſent, yet it is a true, and a ſaving Faith. As for Aſſurance, pertinet ad bene eſſe, non ad eſſe, It belongeth to the well being, to the perfection of faith, (And upon that account it is earneſtly to be ſought after, and much ſet by) but not to the being. Senſe and feeling may fail, and yet faith hold out. I have prayed for thee that thy faith fail not (ſaith Chriſt to Peter) Luke. 22.32. Not that thy Aſſurance might not fail, (which in the beſt of Gods Saints it is ſubject to,) but thy faith; which where once it is truly begun it ſhall never utterly fail. In the paroxiſme of his paſſion, Chriſts aſsurance, his ſenſe and feeling were gone. Why haſt thou forſaken me? Yet his Faith held, My God, my God. Conſid. 3

To theſe add (in the third place) the unchangeableneſs of Gods Affection towards his people, The unchangeableneſſe o… Gods affection.and of his Covenant with them. His Covenant, (being the Covenant of grace) it is a Covenant of ſalt, an Everlaſting Covenant. Once their God, and ever their God, Once their Father and ever their Father; p. 242In the midſt of this ſpirituall deſertion yet Chriſt calleth God his Father. The Cup which my Father hath given me. Though God did for a time hide his face from him, yet did not this diſſolve that Relation which was betwixt his Father and him; noe nor yet make any alteration or change in his Affection towards him. Even then when his wrath brake forth moſt hotly upon him, yet his heart was towards him as much as ever. And the like may all that are Chriſtians be aſſured of. Having once taken God for their Father, this is an everlaſting Relation, which ſhall never be diſſolved. However God may repreſent himſelf unto them, yet he is ſtill a Father towards them. Doubtleſſe thou art our Father, Iſai 63.16. And ſuch is his affection to them. I have loved thee with an everlaſting love, Jer. 31.3. Thus is God unchangeable, we may change as to our apprehenſions of him, but he changeth not. I am the Lord, I change not, Mat. 3.6. Even as it is with the Sun in an Ecclipſe, the moon interpoſing it ſelf maketh a change of the face of it, but the Sun it ſelf is not changed, which it ſoone ſheweth by ſhining again as formerly. Even ſo is it in theſe ſpirituall Ecclipſes. The light of Gods countenance, through ſome dark cloud of temptation intervening, is for a time intercepted ſo as we ſee it not, as (it may be) at ſometimes we have done, but God is ſtill the ſame. And waiting upon him we ſhall by comfortable experience find him ſo. Here are a few of thoſe Meditations, which (among many other) being applyed to the heart, will be of great uſe for the bearing it up even under this greateſt of tryals.

In the ſecond place by way of Practiſe, 2take only the like number of directions, Help… by way of practiſe.becauſe I am not p. 243willing to load your memories beyond their bearing.

1. In this caſe make uſe of the judgments of others, 1Make uſe of the Judgment of others.A man is not looked upon as a competent judg in his own caſe. And ſo is it here. In ſoul conflicts men uſually take part with ſin and Satan againſt themſelves. And being parties, they are no competent Judges. And therefore ſubmit rather to the Judgments of others. Such as have had acquaintance with our Perſons and conditions. Specially herein lend an ear to the Miniſters of Chriſt; whoſe office it is under Chriſt to bind up the broken hearted, Iſai 61.1. To ſpeak comfort to the afflicted, Iſai. 40.1. To ſpeak a word in ſeaſon to him that is weary, Iſai 50 3. As Gods interpreters to ſhew unto man his uprightneſſe, Job. 33.23. To acquaint him with the truth of his condition, as alſo with his duty, to ſhew him what ſtate he is in, and what courſe he is to take. Thus are they Gods mouth to his people, (as the Lord telleth Jeremie, Jer, 15.19.) And therefore, as at other times, ſo now ſpecially to be hearkened to. Thus the Lord ſends Saul to Ananias, that by him he might be reſtored to his ſight, and inſtructed what he ſhould do, Act. 9.6.12. And in the Chapter following he willeth Cornelius to ſend for Peter, that he might tell him what he ought to doe; Act. 10.6. Thus in matters of temporall Concernment, men being in a ſtraight they will not rely upon their own Judgment, but will apply themſelves to their Counſellours, whoſe profeſſion and practiſe gives them to be skilfull in the Law. And the like let Chriſtians do in their ſpirituall conflicts, intruſting themſelves, hearken to the Miniſters of Chriſt, ſuch as they judge to be able and faithfull, and ſubmit to their Judgment.

p. 2442. 2In this caſe live upon former experience, as upon the experience of others, Live upon former experience.ſo of our own, Look back upon former times, and remember what our condition hath been, how it hath been with us as to our ſpirituall eſtate, what we have ſeen and felt of God heretofore. This was Davids practiſe (if that Pſalme be his, which it is ſuppoſed to be) Pſal. 77. Being in a moſt diſconſolate condition, ſo as his ſoul refuſed to be comforted (as he ſaith v. 2.) then (ſaith he) I conſidered the dayes of old, the years of ancient time I call to remembrance my Songs in the night, v. 5.6. I will remember the years of the right hand of the moſt high, I will remember the works of the Lord, Surely I will remember thy wonders of old, v. 12, 11. Now he cals to mind what God had done for himſelf and others, and herewith he ſtayeth and comforteth himſelf, being aſſured that God was ſtill the ſame God. And the like do we in the like caſe.

3. 3But above all (in the third place,) live upon the promiſes, Live upon the Promiſes.caſting our ſelves upon them, as a ſhipwrackt man doth upon the raſt that is caſt out to him. Though for the preſent we find no comfort in them, or from them, yet lay hold upon them, caſting our ſouls upon them, living by faith in them. So did Abraham, the Father of the faithfull; Againſt hope he believed in (or under) hope, Rom. 4.18. foreign. When naturall cauſes had left him hopeleſs as to any iſſue of his body, yet grounding his faith upon the promiſe of God, he ſtill hoped. And the like let all his Children doe. When ſenſe faileth live by Faith, reſolving, come what will come. not to let that hold goe. That was Jobs reſolution, Though he ſlay me yet will I truſt in him, Job. 13.15. A truly heroical p. 245Reſolution, which let al the Lords people take up. However the Lord ſhall deal with them yet let them not let go their confidence. Caſt not away your Confidence, Heb. 10.35. If this be gone all is gone. Hope the Chriſtians ſheatanchor.This is the ſheate anchor which Chriſt is to ride by in whatever ſtormes or ſtreſſes come down upon him. It is the Apoſtles own ſimilitude in that known text, Heb, 6.19. Which Hope we have as an Anchor of the ſoul, both ſure and ſteadfaſt, If the Anchor be let ſlip, or come home, the Ship is expoſed to the hazard of Rocks and Shelves, from which before ſhe was ſafe. And ſo is the Soul of a Chriſtian; if once his Hope, his Faith and confidence in God through Jeſus Chriſt faile, now it is in eminent danger, which before it was not. And therefore having once caſt this Auchor within the vaile, fixed our faith in heaven, now whatever ſtormes come down upon the outward, or inward man, upon Body or ſoul, ſtill ride by it, holding faſt this our confidence, and hope unto the end, (as the Apoſtle minds us once and again, Heb. 3.6.14.) Thus however the Lord pleaſeth to deal with us let us only turn unto him, and then hope in him. Even as the Ship in a ſtreſs turns to the Anchor, and rides by it, So do we in theſe ſoul-ſtreſſes, Turn to the Lord and trust in him. That is the adviſe which the Prophet Hoſea giveth to the people of the Jewes, when God had a Controverſie with them, and was turned enemy to them, Hoſ. 12.6. Turn thou to thy God (ſaith he) Keep Mercy and Judgment, and wait on thy God continually, Fide deo tuo, wait on him by faith, truſting in him, And ſo let it be ſaid to the diſtreſſed ſoul that labours under this ſaddeſt of tryals. Only turn thou to thy God, indeavouring to walk cloſeſly with him, and then p. 246wait upon him, truſt in him. That is Davids counſell, which out of his own experience he giveth to others, Pſal. 27.13.14. I had fainted, (ſaith he) unleſs I had believed to ſee the goodneſſe of the Lord in the Land of the living. Wait on the Lord, be of good courage, and he ſhall ſtrengthen thy heart, wait I ſay on the Lord, Many and ſweet are the promiſes which God hath made to thoſe who thus wait. They that wait upon the Lord (ſaith the Prophet Iſai) Shall renew their ſtrength (through a ſecret ſupply of the ſpirit of grace the inward man ſhall be ſtrengthened,) they ſhall mount up with wings as Eagles (their ſouls being carried up aloft above all difficulties and diſcouragements) they ſhall run and not be wearied, they ſhall walk and not faint. Noe ſuch way to keep the ſoul from fainting as this; to wait upon God in all Eſtates. Which who ſo do the ſame Prophet ſpeaks them bleſſed. Bleſſed are they that wait for him, Iſai, 30.18. Whileſt they wait for their God, he waiteth that he may be gratious unto them, (as the former part of that verſe hath it,) only expecting a ſeaſonable time to ſhew himſelf unto them in a way of mercy. And therefore (to cloſe up this Direction,) however the Lord pleaſe to deal with us, though he ſeeme to withdraw himſelf from us, yet with patience wait for him, by faith reſting upon the word of promiſe, ſtaying our ſouls upon him. That is the advice which the ſame Prophet holdeth forth in that obvious, but excellent Text, Iſai. 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his ſervant, that walketh in darkneſſe, and hath no light, let him truſt in the name of the Lord, and stay himſelf upon his God. And this let the Lords people doe, ſuch as unfeignedly fear God, yeilding obedience to his p. 247word, as in all other diſtreſſes ſo in this, let them truſt in the name of the Lord and ſtay themſelves upon their God, by faith reſting upon him, that ſo their ſouls may be kept from fainting. Thus much for the former of theſe tryals, Soul-ſuffering. Paſſe we to the ſecond.

The ſuffering of death. 2This is the other Ingredient, which we find in the bottome of this Cup, The Suffering of death.the laſt Act in this Tragedie, the laſt thing that Chriſt was to ſuffer, his pouring forth his ſoul unto death. A bitter potion. The bitterneſs of death is paſt, (ſaith Agag) 1 Sam. 15.32. The fear of death, which of all other things he looked upon as moſt bitter. More bitter then death (ſaith the Preacher of the wheriſh woman) Eccleſ. 7.26. Intimating death of all things, which can befall the outward man, to be the bittereſt. And yet ſee with what Patience, with what Reſolution our bleſſed Saviour here ſubmits hereunto. This was the Gup which his Father had given him; He had appointed him to dye, to dye that painfull, ſhamefull, accurſed death upon the Croſſe. And this our Saviour was privy to, having before acquainted his Diſciples with it, Mat. 20.18.19. Yet ſee how he ſubmitteth to the will of his Father herein, as Obediently, he was obedient to the death, Phil. 2.8. So willingly, The Cup which my Father hath given me ſhall I not drink it? And herein again let all his Diſciples follow his ſteps, Which Chriſtians are to do Patiently and willingly.ſhewing themſelves in like manner Obedient to, and in death, ſubmitting to the will of their heavenly Father in drinking this Cup. when he ſhall give it them, and that not only Patiently, but Willingly.

A great and a difficult work (my brethren.) A work above the ſtrength of nature.A work paſſing the ſtrength of Nature, which of it p. 248ſelf is not able to look this enemy in the face, noe more then the Iſralites were Goliah, who when he ſhewed himſelf, and made that challenge of a ſingle combate to whomſoever ſhould dare to incounter him, it is ſaid that, when Saul and all Iſrael heard thoſe words of the Philiſtine, they were diſmayed and greatly afraid, 1 Sam. 17.11. And again, v. 24. And all the men of Iſrael when they ſaw the man fled from him, and were ſore afraid. Such an enemy is death, being (as Bildad calleth it) The King of terrours, Job. 18.14. So it is to fleſh and bloud, foreign, (as the Philoſopher ſaith of it,) of all terribles the moſt terrible. And great Reaſon for it, being ſo unconquerable an enemy, that never was there any that encountred with it, but have beene overcome by it, ſave only this our David, the Lord Jeſus. And how ſhall nature ever work the heart to ſuch a reſolution to embrace that which is ſo deſtructive to it ſelf? Nature cannot do it.

Noe, Ye… above an ordinary meaſure of g…race.nor yet an ordinary meaſure of grace. How have ſome of the ſtoureſt cedars in Lebanon, been ſhaken with this guſt? Some of the moſt eminent Saints of God, how have their hearts even fainted when they have ſeen this Cup comming towards them? David a man after Gods own heart, then whom none more daring in battell, yet in his cold bloud he tels us of the ſorrows, and terrours of death which took hold upon him. The ſorrows of death compaſsed me about, Pſa. 18.4. The ſorrows of Hell (of the grave) compaſſed me about. v. 5 My heart is ſore pained within me, and the terrours of death are fallen upon me, Pſal. 55.4. And ſo, Pſal. 116.3. This it was that rung thoſe tears from Hezekiahs eyes. Iſai, 38. Though a holy p. 249man, one who (as he appeareth to God in it, v. 2 of that Chapter) had walked before him in truth with a perfect heart and had done that which was good in his ſight, Yet when the Prophet commeth and preſenteth this Cup to him, bringing to him that meſſage from the Lord, that he muſt die and not live: Now (ſaith the ſtorie) Hezekiah turned his face to the wall (as not daring to look this enemy in the face) and he prayed unto the Lord, v. 2. Yea, (as the next verſe hath it) he wept ſore. And himſelf tels us, v. 14. that he chattered like a crane or ſwallow. So unwelcome were thoſe tidings unto him. And St Paul, though inferiour to none in holy courage and reſolution, which he ſhewed when he told the Diſciples weeping about him, that he was ready not only to be bound, but to dye at Jeruſalem for the name of the Lord Jeſus, Act. 21.13. Yet being (as he thought) arreſted by this ſerjeant, having (as he ſaith) received in himſelf the ſentence of death, he declares to his Corinthians, that he was preſsed out of meaſure, above ſtrength, 2 Cor. 1.8.9. foreign, above the ſtrength of nature, yea even above the ſtrength of that grace which he had, which at the preſent (he being ſuddainly ſurprized) was hardly able to bear up his ſpirit under the apprehenſion of that eminent danger wherein he was. And if Cedars be thus preſſed, how ſhall ſhrubs look to bear up head? Should God now ſend the like meſſage to any of us (my Brethren) as there he did to Hezekiah, bidding us, Set thine Houſe in order for thou ſhalt dye, and not live. Or ſhould we here ſee ſuch an hand writing upon the wal as Belſhezar once did, giving us to take notice, that our daies are numbred, and our courſe finiſhed, put the queſtion now to our own hearts, what entertainment p. 250we could give to ſuch a meſſage, ſuch tidings. Are there not ſome of us, who would with Hezekiah turn away our face, and weep at it as ſore as ever he did? Nay would it not fare with ſome of us as there it did with Belſhazar, of whom the ſtory tels us, that when he ſaw that hand-writing, though he underſtood not what it meant, yet his guilty conſcience ſuggeſting that it portended no good to him, his countenance was changed, and his thoughts troubled him, ſo that the joints of his loines were looſed, and his knees ſmote one againſt the other; Dan. 5.6. How few are there of us that would ſo receive the Meſſengers of ſuch tidings as our bleſſed Saviour doth here theſe Meſſengers which were ſent to apprehend him, ſo ſubmitting to the will of God herein as he did?

But yet know we this to be our Duty; Yet a Chriſtians Duty.a Leſſon which our Lord and Maſter by his own example hath taught us. And being ſo, let every of us apply our ſelves to the learning and taking of it forth, that we may thus ſubmit to the drinking of this Cup, when ever God ſhall give it unto us. Which ſooner or later he will do, how ſoon we know not.

Q. And poſſible to be done.I but (you may ſay,) is this a thing poſſible to be done? to bring the heart to ſuch a willing ſubmiſſion hereunto?

A. Though not by Nature.To this I anſwer (as before) that to fleſh and bloud it is not poſſible. Nature ſeeking the preſervation of it ſelf cannot readily and willingly imbrace that which is the deſtruction of it ſelf. Eſpecially if the eye of the Soul ſhall be opened to ſee death, as it is, and to ſee the Conſequents of it, to look upon it as an inlet into a future Eſtate.

p. 251That which maketh meere naturall men ſometimes ſo willing to dye is, becauſe they are blinded with miſhapprehenſions of it, they look upon it as a period to their troubles, as an end of all miſery. Whereas did they apprehend it (as an inlet to Eternity, yea to an Eternity of miſery, (which to them it is) as an entry into that dark dungeon where they ſhall be kept in thoſe everlaſting chaines under darkneſſe to the judgment of the great day, it is not poſſible that they ſhould look upon it, or think of it without horrour and aſtoniſhment.Yet by grace.

But to Grace this is poſſible. This being one of thoſe ends wherefore Chriſt dyed, that through death he might deliver them who through fear of death were all their life time ſubject unto bondage (as the Apoſtle tels us,) Heb. 2.15. Such is the condition of all the Sons of men by nature, being continually ſubject unto death, they are in bondage through the fear of it. But this priviledge Chriſt hath by his death obtained for his Elect, that through grace, through faith in him, they may be freed and delivered from this bondage, this fear. Though not from the Naturall, yet from the ſlaviſh fear of it. As for the Naturall fear of it, that our bleſſed Saviour himſelf was not free from, noe more are the beſt of Saints. Not thus to fear death what is it but Hominem exuere, to put off humanity? But for the ſervile, ſlaviſh fear of it, that through grace believers may be freed from. Yea ſo freed from it, as to receive, and embrace death, readily, and willingly. This we find ſome of the Saints to have done. Lord now letteſt thou thy Servant depart in peace (ſaith old Simeon) Luk. 2.29. I deſire to be diſſolved, and to be with Chriſt (ſaith Paul) Phil. 1.23. In this we groan deſiring earneſtly to be cloathed p. 252upon with our houſe which is from Heaven (ſaith the ſame Apoſtle of himſelf and other believers,) 2 Cor. 5.2. And again, v. 8. We are confident, I ſay, and willing rather to be abſent from the body, and to be preſent with the Lord. So then, this is a thing poſſible for Chriſtians to attain unto, to be willing to dye when God calleth them to it. Some and many have attained it, and others may if they be not wanting to themſelves.

Nay, A ſhame to Chriſtians not to be willing to dye.it is a ſhame unto thoſe, who profeſſing themſelves Chriſtians, doe not in ſome meaſure attain hereunto.

1. 1In as much Friſt as this is contrary to their profeſſions. Being contrary to their profeſſion.Being Chriſtians they profeſs themſelves ſtrangers and pilgrims on the earth, as the Fathers of old time are ſaid to have done, Heb. 11.13. Now (as it there followeth v. 14.) They which ſay ſuch things declare plainly, that they ſeek a Countrey that they deſire a better Country, that is an heavenly (as the 16 verſe explaines it.) Such is the Chriſtians profeſſion. Now then for them to be unwilling to paſſe through this Jordan to take poſſeſſion of this their heavenly Canaan, it muſt needs reflect upon their profeſſion, What doth the Chriſtian profeſs (which he doth) to look upon this World as a troubleſome and tempeſtuous Sea, and upon Heaven as his harbour, which he is continually bending his courſe to, and ſhall he yet be unwilling to leave the one, and put in for the other, when providence cals him to it?

Such practiſe doth not anſwer the Chriſtians Profeſſion.

2. 2A diſparagement to Gods Religion.Neither is it a ſmall diſparagement to Gods Religion. What? ſhall Pagans and Heathens, who have nothing but falſe principles to ground their reſolution p. 253upon, viz. that there is no life after death; or ſome airye fances, as that by dying in an honourable cauſe, for their Country, or the like, they ſhall merit eternall honour to themſelves, ſo living when they are dead; or ſome vain dreames, ſuch as thoſe Poeticall fictions of the Elyſian fields, or of Mahomets Paradiſe, an imaginary happineſs after death; ſhall theſe (I ſay) upon ſuch grounds be able to incounter this Enemy, to look death in the face, nay to make a mock and a ſcorn of it (as ſome of them have done?) And ſhall Chriſtians tremble at the thoughts of it? What a diſhonour is this to Gods Religion? As alſo unto Jeſus Christ, the Captain of their ſalvation, whoſe Souldiers they profeſſe themſelves to be. Which taking notice of, let all thoſe who profeſſe themſelves, the Diſciples of Chriſt labour to work their hearts to ſuch a well grounded Reſolution, that they may be not unwilling to lay down their body, and yeild up their Soules, when God ſhall call for them.

Q I but (you will ſay) how ſhall a Chriſtian attain hereunto? Q. How ſhall a Chriſtian attain hereunto.It is a thing indeed to be much deſired, that the heart might be thus ſetled and ſtabliſhed againſt the fear of death. I, but how ſhall it be brought to this frame, this temper? thus to look this laſt enemy in the face with ſuch an unapalled countenance, thus to drink this bitter Cup, as our bleſſed Saviour here did, with ſuch Reſolution, ſuch Willingneſſe.

A. A point of great importance, A. being of a general, an univerſal concernment, Helps preſcrib…d.well worthy of my paines in ſpeaking, and your attention in hearing. Were it ſo that the heart of a Chriſtian were once brought to ſuch a frame, that he might p. 254ſtand upon ſuch tearms with death, as not to be afraid of it, how happy ſhould he be both in life, and in death? Life would be ſweet to him, and death would not be bitter. To help you therefore, and my ſelf therein, give me leave to preſent unto you ſome brief directions, which may be uſefull in this way. Of theſe we may meet with many, there being no one there more copious then this. I ſhall only gleane (as Ruth is ſaid to have done) among the ſheaves which others have gathered, taking up ſome of thoſe handfuls which they have let fall, ſelecting ſome which are obvious and uſefull. Theſe for the help of your memories, I ſhall (as in the former point) reduce to thoſe two heads of