THE DRINKING OF THE BITTER CUP: OR, THE HARDEST LESSON. IN CHRIST's School, Learned and Taught by Himself, Passive Obedience.  
WHEREIN, Besides divers Doctrinal Truths of great Importance, many Practical Directions are held forth, for the teaching of Christians how to submit to their Heavenly Father in suffering his Will, both in Life and Death, Patiently, Obediently, Willingly.  
As it was lately presented to the Church of GOD at Great YARMOUTH, By JOHN BRINSLEY, Minister of the Gospel there.  Heb. 5.8. Though he were a Son, yet learned he Obedience by the things which he suffered. 1 Pet. 2.21. Christ also suffered for us, leaving us an Example that we should follow his steps. 
LONDON, Printed by E. C. for Joseph Cranford at the Castle and Lion in St. Paul's Churchyard, 1660.   

Mr. BRINSLEY of Passive Obedience.   

To all his Near and Dear RELATIONS, Natural and Spiritual, within the TOWN of Great YARMOUTH, or elsewhere; Grace and Peace.  
Much affected in the Lord,  
NOT having a better Legacy to leave you, I do here present you with a Cup, your Saviour's Cup, which having himself drunk, he hath left it for you to pledge him in. A thing which sooner or later, in some kind or other, you must all make account to do, meeting with many Crosses and Conflicts here upon Earth, and at length be brought under the power of that last Enemy, Death. Now that you may learn so to drink this Cup as your blessed Pattern did, submitting to your Heavenly Father, in suffering his Will, Patiently, Obediently, Willingly, is the Design of this Treatise. Wherein you shall meet with many useful and needful Directions tending to this end. These I shall desire you carefully to lay up in the Closet of your Souls, that you may have them at hand to make use of, as Providence shall offer occasion. Which that they may be blessed to myself and you, and through Grace made effectual for the purpose to which they are designed, is and shall be the Earnest Prayer of him who is  
Yarmouth, Anno 1659. M. 2. D. 23. Yours in the best and nearest Relation, John Brinsley.   

THE DRINKING OF THE BITTER CUP: OR, The Hardest Lesson in Christ's School, Learned and Taught by Himself, Passive Obedience.  JOH. XVIII. 11. 
The Cup which my Father hath given me, shall I not drink it?  
Sour Herbs are sometimes more wholesome than sweeter morsels. Of all Meditations which the Soul of a Christian hath to feed upon, I know none more useful in this Vale of Tears, than those which concern his Passive Obedience, his Drinking of the bitter Cup, his suffering of Affliction. A handful of these herbs, 
The occasion of undertaking this Subject; the loss of two hopeful Sons, the one succeeding the other in his Apprenticeship and Sepulchre.  a few of these Meditations (such as my own soul hath (as heretofore, so) of late been dieted with) my purpose is through God's assistance to present unto you, and set before you; being assured, that as they may be seasonable to some, so they will not be unuseful to any. For this purpose I have here taken up these words, which fell from the mouth of our blessed Saviour a little before his Passion.  
Upon what Occasion, 
Occasion of the words.  the Verses foregoing will readily inform you. Judas, with the High-priests Officers, coming to apprehend his Master, Peter more forward than the rest, steppeth forth, draws upon them, attempts a rescue, and making an Assault, cuts off Malchus' Ear. Whereupon, his Master, interposing himself, taketh the peace of him, commanding his Sword into the Sheath, [Put up thy Sword into the Sheath:] For which he subjoins this Reason; [The Cup which my Father hath given me, shall I not drink it?]  
In which passage we meet with two Generals, 
Division. Two General parts, the Father's Dispensation, the Son's Submission.  presenting themselves to our consideration; The Father's Dispensation, and The Son's submission. The Father's Dispensation, in giving this Cup to his Son, [The Cup which my Father hath given me.] The Son's submission in receiving and drinking of it. [The Cup which my Father hath given me, shall I not drink it?]  
Begin we with the former of these, The Father's Dispensation in giving this Cup to his Son, 
First General pa●t, wherein three particulars.  [The cup which my Father hath given me.] In which words, for the more distinct handling of them, we may take notice of three particulars. What is here said to be given, By whom, To whom. What, [The Cup.] By whom, [The Cup which my Father hath given.] To whom, [The Cup which my Father hath given me.] Upon these look we severally, each of which will afford us somewhat worthy the taking notice of. Begin with the first.  
What is here said to be given, [The Cup,] Partic. 1 
The thing given, The Cup. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod potum contineat. S●gnif●cat id ●idc b●bitur, sive Cyathus, sive Calix, sive V●ceus sit. Leigh Cri. Sac.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (from whence both the Latin Poculum, and our English, Pot, are conceived to have their Original,) it properly signifieth Potorium, (a word answering it both in sound and sense) a Drinking Vessel, Id unde bibitur. Any kind of Vessel that men use to drink out of, of what material, size, or fashion soever. This is the proper signification of the word.  
Improperly it is both frequently and variously used in Scripture, where we meet with divers sorts of Cups. Among the rest, 
A Mystical & Metaphorical Cup.  two of special note. Calix mysticus & metaphoricus. A Mystical Cup, and a Metaphorical Cup.  
1. A Mystical, a Symbolical Cup. A Vessel, which having some natural liquor in it, 
Mystical Cups.  importeth some spiritual Mystery. Such was that Cup which the Psalmist speaketh of, Psal. 116.13. I will take the Cup of salvation, and call upon the name of the lord] Cos Jeshugnoth, calieem salutum, The cup of Healths, salvations. A Cup of Wine, or some such other Liquor, which the Jews at some solemn meetings were wont to take and drink, in token of their thankfulness to God, the Author of their temporal, and spiritual salvation. And such was that Pasch●l Cup, which was in use in the Passeover, of which we read (for so are we to understand that Text) Luk. 22.17. where it is said, He took the Cup, viz. The Paschal Cup. And such was that other Cup, which we there meet with, vers. 20. Likewise after Supper he took the Cup; viz. the Eucharistical Cup, that Sacramental Cup, which at his last Supper he blessed, and gave unto his Apostles to drink in remembrance of him, leaving it unto his Church as a Memorial of his Death and Passion until his second coming. Of which St. Paul speaking, calleth it, The Cup of Blessing, 1 Cor. 10.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Blessed, Consecrated Cup, set apart by the Word and Prayer from a common to a sacred use. These are Mystical Cups, representing some spiritual mystery. To leave these,  
2. There are (in the second place) Metaphorical Cups, 
Metophoricall Cups.  so called by way of Allusion and Resemblance. Of these we meet with two kinds in Scripture.  
A sweet Cup, and a Bitter Cup.  
1. A sweet Cup, a Cup of Prosperity, an happy and prosperous state and condition in the world, 
A sweet Cup.  when men abound with temporal comforts and contentments. Of this Cup speaks David, Psal. 23.5. My Cup runneth over. God had given him a large portion, as of spiritual, so of temporal mercies, so as he had not only for necessity and conveniency, but even for superfluity. But this is not the Cup which here we meet with in the Text. Surely had such a Cup been presented unto Christ, Peter, who was so ready to bid him favour himself, and consult his own security, (which he doth Math. 16.22.) and had so many thoughts about a Temporal Kingdom, that his Master and his Followers should enjoy upon earth, would not have been so forward in putting it from him.  
2. Besides this, there is also a Bitter Cup. A Cup of Wormwood and Gall, 
A Bitter Cup.  a Cup of Affliction and Suffering. This in phrase of Scripture we oft times find set forth under the name of a Cup, and that both in the Old Testament, and New. Of this speaketh the Psalmist, Psal. 75.8. In the hand of the Lord there is a Cup; that is, a Cup of wrath and vengeance. Such was the Cup which the Prophet Jeremiah received at the hand of the Lord to carry it to all the Nations, Jer. 25.15. viz. a Cup of fury, (as it is there expressed.) And such a Cup it is which the Spirit threatneth, that all those who have received the mark of the Beast shall drink of, Rev. 14.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Cup of wrath, The Cup of God's indignation. And such a Cup it is that our Saviour speaketh of once and again; As Matth. 20. vers. 22. where he puts this Question to the sons of Zebedee, Are ye able to drink of the Cup that I shall drink of? So again, Cap. 26. vers. 39 If it be possible, let this Cup pass from me. And so here again in the Text, The Cup which my Father hath given me,] meaning a Cup of suffering, that Bitter Cup of his Passion, the bitterest that ever was drunk upon earth. Of this Cup our Saviour had already tasted in that bitter Agony of his in the Garden, 
Hoc loce nihil est unde certe coll●gas sudori huic sanguinem suisse p●rmistum: Nom non dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Vide Theophilac: & Euthym. ad loc. Sudor vix solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grot. ibid.  where conflicting with the apprehension of what he was ere long to undergo, it put him into a strange bodily distemper, an unheard of sweat, insomuch as he sweat, either drops of blood (as it is generally received,) or rather, as it were drops of blood, so the Original hath it, Luk. 22.44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a thick sweat, as it were clottered and congealed blood; And made him to break forth into that thrice-repeated Deprecation; Father, if it be thy will, let this Cup pass from me. And this Cup he was now to drink, to drink it off, to wring out even the dregs thereof, which he did in that painful, shameful, accursed death upon the Cross. And this bitter Passion it is which our Saviour here calleth a Cup: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Cup.]  
Q. And why so called?  
A. 
Christ's Passion why called a Cup.  The expression (as I told you) is Metaphorical, and borrowed. Reasons and grounds of the Metaphor held forth by Expositors are divers. 
Dicendo autem poculum, insinuat mortem dulcem & desid●rabilem in salutem h●minu●. Theophyl. ad loc.  To let pass that of Theophylact, who conceives our Saviour here to call his Passion a Cup, to intimate how acceptable and welcome the work of Man's Redemption was unto him, and in order unto that, his Passion, even as grateful, as  as a cup of drink is to a thirsty man. In which sense some understand that word of his upon the Cross, Joh. 19.28. I thirst, viz. after the Redemption and Salvation of lost Mankind. As also that other of a later Expositor, 
Id●ò calicem nominat, ut estendat ●●am g●avissimas affunctiones in hoc mundo nihil esse (ut uà dicam) ●isi unum hauslum, statim ●●im cessahunt. Ferus in loc.  who conceives in and by this word to be insinuated the momentaninesse, the short continuance of all afflictions and sufferings upon earth: which be they never so bitter and grievous, yet they are but as it were one draught, a cup, soon swallowed down, soon put over, according to that of the Apostle, 2 Cor. 4.17. Our light Affliction which is but for a moment, etc. To let pass these with some other, which I look upon as more witty than weighty.  
With more probability the Metaphor may be conceived to be borrowed from one of these three Heads, 
A threefold ground of the Metaphor.  all taken notice of by Aretius' writing upon this Text.  
1. Some fetch it from a custom among some of the Heathen, 
From a deadly Cup given to Malefactors. Formula petita â ritu Gentium, quo noxios poticnibus missis in corcerem to●libant è medio. Atet. Com. in loc.  who were wont sometimes to put malefactors to death by giving them a deadly cup, a Cup of Poison to drink. So Historians tell us of Socrates, that famous Moralist, that being condemned to die, a poisonous potion, a Cup of the juice of Hemlock was sent him to drink, which having done, he ended his days. To this custom some conceive that forenamed passage to allude, Jer. 25.16. where the Prophet is sent to the Nations with a cup, to cause them to drink it. 
Vid. New Annot Engl. in Mat. 20. vers. 22.  And so they look upon the word here in the text. And it must be acknowledged, the allusion is very proper and fit. Christ having taken upon him the sins of the World, he was now by Imputation a grand Malefactor, a great sinner, the greatest that ever was, having the sins of the World charged upon his account. Hereupon God the Father, as a just and impartial Judge, for the satisfying of his Justice, giveth him this deadly cup, this poisonous potion of an accursed death to drink, to undergo. But I shall not insist upon this, though a truth, and an useful one.  
Applic. Useful, as to other ends, 
Sin continued in, will be biterness in the la●ter end.  so to deter all presumptuous sinners from daring to go on in any known evil; which if they shall dare to do, let them know that it will be bitterness in the latter end. As Abner once said to Joab concerning his overeagre pursuit of his Brethren, 2 Sam. 2.26. Knowest thou not that it will be bitterness in the latter end? So may I say to all wicked and ungodly men, who are so eager in the prosecution and pursuit of their sinful ways and courses; Know ye not that it will be bitterness in the latter end? So the Saviour of the World, the eternal Son of God, found those sins which he as a Surety had taken upon himself: And surely so shall you find those sins which now you give over yourselves unto; they will be a bitter Cup, a Cup of Poison in the end. Upon the Wicked God shall rain snares, fire and Brimstone, and an horrible Tempest; this shall be the portion of their Cup. Psal. 11.6. But I shall not dwell here.  
In the second place, 
From the Physician's potion.  others conceive the Metaphor taken from the Physician, who sometimes prescribes unto his Patient a churlish Potion, 
Vel, a medicis, qui aegris propinant potiones, ac interdum satis amaras ac acerbas. Ità Deus Pater hanc potionem Filio suo propi●at, ut pro salute omnium fidelium mortem subeat. Aret. in loc.  distasteful to the Palate, and loathsome to the stomach, in itself (it may be) deleterious, little better than poison, were it not corrected, and so made medicinable. Which Cup being prepared, he presents, requiring his Patient to drink it off, for the saving of his life, the preserving or recovering of his health. And of this Allusion we may say, (as of the former) that it suiteth well with our present purpose, and that whether we make a particular, or general Application of it.  
1. Apply it to the particular case in the Text. The Death and Passion of Jesus Christ it was such a Cup, 
Christ's passion a medicinable Cup.  a Medicinable Cup, a bitter Potion, which God the Father, as a wise Physician, prescribed, prepared, and presented unto his Son, that he should drink it for the salvation of his Elect people. Thus the Head taketh in that Potion which is medicinable to the whole Body. And thus Jesus Christ, the head of his Church, he drinketh this Cup, which however to him it was a bitter and distasteful Cup, yet it was a Cup of salvation to his whole mystical Body, a true and sovereign Catholicon, healing all the diseases, taking away the sins of the World, the Elect World. Thus in particular.  
2. Make the Application in a more general way. Afflictions, crosses, sufferings, 
Such are all Afflictions to God's people.  wherewith God is pleased to exercise his people upon earth, they are but a Medicinable Cup, which he as a wise Physician mixeth and tempereth for them; and administereth to them for their good, for the health of their souls.  
Applic. A useful Meditation, 
A ground of patience.  did I intent to insist upon it. Useful, (as otherwise, so) specially for the promoting of that design I have now in hand, the teaching of Christians quietly and contentedly to submit to the will of their heavenly Father in the bearing of whatever sufferings he shall be pleased to exercise them with. Thus do Patients submit to their Physicians. Apprehending them skilful and faithful, they put themselves into their hands, being ordered by them, taking whatever Dose, or Potion they prescribe unto them. Even thus should Christians submit unto their heavenly Physician, their God and Father, knowing him to be both wise and faithful, they should now yield up themselves to his disposure in the drinking of whatever Cups he shall prepare for them, 
Three ordinary ground, of Impatience, all which this Metaphor meeteth with.  quietly and patiently submitting to whatever afflictions, not murmuring, not repining, not quarrelling his Dispensations and deal with them, whether in regard of the Quality, or Multiplicity, or long Continuance of them. These are the three things which ordinarily make men impatient. O (saith one,) were my Cross a common ordinary one, I could bear it, but it is a heavy one; My Cup is a bitter Cup, no sorrow like my sorrow. That is the Church's complaint in her captivity, Lam. 1.12. Behold and see if there be any sorrow like to my sorrow, wherewith the Lord hath afflicted me in the day of his fierce anger. And Christians are ready to take it up; when the hand of God lieth heavy upon them, O now there is no sorrow, no Affliction like unto theirs. O (saith a second) were it but one affliction I should make shift with it, but I am compassed about on every side. That is David's complaint, Psal. 40.12. Innumerable evils have compassed me about. And such is the condition sometimes of God's dearest children. Their Crosses are (like Jobs Biles, which were from the sole of his foot unto his Crown, Job 2.7.) many of several kinds; they are afflicted (as he also was) in Body, Estate, good name, Wife, Children, no part free. O (saith a third) My burden, were it but for a short time, I could undergo it. But far carriage maketh a light burden heavy; the long continuance of my Affliction maketh it unsupportable. Now this Metaphor which we have in hand it fitly meets with every of these.  
1. With the first; Is thy Affliction sharp and bitter, 
The sharpness of afflictions.  remember it is a Potion, a medicinable cup, and those sometimes must be such, viz. where the necessity of the Patient requires it. And such it may be is thy condition; a gentler medicine would not work upon thee. It may be thy corruptions are strong, and so require a strong Potion to work them out; which were it weaker, it may be it would do thee no good, but rather harm. Now God is a wise Physician, who knoweth what is fit for his Patient. And therefore submit unto him; not quarrelling the bitterness of thy Cup. Bitter Drugs which help to evacuate evil and noxious humours, and to cleanse the stomach, are better then sweeter meats which might breed dangerous surfeits.  
2. For the Multiplicity; Are thy Afflictions many, of sundry kinds, 
The Multiplicity of them.  remember again this is a medicinable cup. Now in such a cup the Physician often mingles many Ingredients; which he doth, that they may meet with several humours, and that one may help, or correct another. And thus dealeth God by his people. Sometimes he putteth divers Ingredients into their Cup, exerciseth them with sundry kinds of Afflictions and trials; which he doth for the like ends. It may be their corruptions, their Soul-maladies are many. And it may be one affliction alone would not work so kindly, so throughly. And therefore he is pleased thus to mix his Cup. Which he doth not, but where his people have need of it. If need be ye are in heaviness through manifold temptations, (saith St. Peter) 1 Pet. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where one Simple will serve the turn, the wise Physician will not trouble his Patient with Compositions. Surely, if God do make his people heavy with multiplicity of Afflictions, there is a cause for it. They have need of every Ingredient in this cup.  
3. Again (thirdly) for the long continuance of Affliction. 
The long continuance of them.  Here still remember this is a Medicinable Cup. Now (whatever the covetous and selfended may) the wise and faithful Physician will not hold his Patient in a course of physic longer than need is. If he still prescribe potion after potion, surely he seethe there is a cause for it. And thus is it with our heavenly Physician, if he do keep his people in a course of afflictions, it is not that he taketh any delight in it. No, though earthly Parents may sometimes chasten their children for their pleasure (as the Apostle speaketh, Heb. 12.10.) our heavenly Father doth it not. He seethe that there is a cause for it. 
Continuance of Afflictions sometimes needful.  He seethe that they have need of it, need of those afflictions wherewith he exerciseth them, and under which he holdeth them. Need, either for the cure of some old Malady, or for the prevention of some new one, which he seethe them in danger of.  
1. 
For the cure of habituated lusts.  For the cure of some old Malady. Possibly there may be some old habituated Lusts, which through a long custom and continuance have taken a deep rooting in the soul. Now these are not easily, or suddenly wrought out. There must be a course of physic to cure an inveterate disease. 
M. Paul Bayne Christian Letters, 33.  It may be (as I remember a reverend and holy man writes to a friend concerning himself) the sweet ways of youth have bred such a bed of Worms in our souls, that our heavenly Father seethe it necessary for us to continue our Wormwood and Aloes. Thus God doth this sometimes by way of cure.  
2. And sometimes by way of prevention. Though for the present (it may be) the soul may be in a sound and healthful plight, 
For the preventing of spiritual maladies.  yet he forseeth what infirmities it is subject to, and in danger of, and hereupon it is that he followeth his people with a succession of Afflictions. Even as the Physician that purgeth his Patient every Spring and Fall, that so by those seasonable Evacuations he may prevent the sickness which he is inclined to. Thus doth God, knowing the temper of his people, he often follows them with afflictions and trials to prevent those spiritual Maladies, which otherwise he seethe would breed in their souls. To which end he keepeth them (it may be) continually under his correcting hand, holding them (as I may say) in a course of physic, even all their life long.  
And shall he be pleased so to deal with any of us, let not us repine or murmur. True it is, Applic. 1 
Repine not under long afflictions.  to be held long, much more continually, under affliction, it is a wearisome thing to flesh and blood. As we say of physic, Qui medicè vivit, miserè vivit; To be always in the Physicians hands it is a miserable course of life: And truly so it is to be continually under God's afflicting hand, to nature it is a wearisome condition. But here let Grace correct and help Nature, by minding us, that this is the condition which our heavenly Father seethe fit for us. And therefore quietly and contentedly submit unto him, to the drinking of whatever cup, or cups, he shall prescribe unto us.  
Only labouring to find the kindly working of every of them, 
Labour to find a kindly working of them.  that we may be bettered by them as to our spiritual condition; that we may find all sinful and inordinate lusts more and more purged out of our souls (and the peaceable fruit of righteousness brought forth.) So shall we have cause to bless God for this his dealing with us; acknowledging with David, that it is good for us that we have been afflicted, that we might learn his statutes, Psal. 119.71. which is a sweet and blessed fruit. Blessed is the man whom thou chastenest, O Lord, and teachest out of thy Law, Psal. 94.12. When Nocumenta thus prove Documenta; when chastening and teaching go together, this is a blessed thing. But I am not come where I intent to fasten.  
There is yet a third head, a third rise of the Metaphor, 
A third head of the Metaphor. From Governors at Feasts.  which is looked upon as most genuine and proper; which is to fetch it either from a custom among the Ancients, who in their Banqueting and Feasting, being wont to drink by measure, they had one who was appointed to be the Moderator or Governor of the Feast; 
Sumpta est Metaphora vel a more convivantium. Veteres enim in conviv● is, singulis portionem suam per dispensatorem assignabant; Latinis Modiperatores erant, etc. Aret. in loc.  as you shall find it at that Marriage Feast in Cana of Galilee, which our Saviour graced with his presence, Joh. 2.8, 9 Him the Greeks called (as it is there) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so after them the Latins, 
Modiperatores quasi modum imperantes.  Architriclinus, or Symposiarcha, whose Office it was to order all things at the Feast, and in special to see a measure kept in drinking (from whence he was called Modiperator) to which end he appointed every one his cup, which he must drink, and no more. 
Or from Masters of Families.  Or else more plainly and simply, (as others conceive of it) from a Master of a Family, 
Metaphora sumpta a more Veteri, secunáum quem Pater-familias singulis domesticis, ut certam cibi partionem edendam, sic etiam certam poculi, id est vini seu potus, mensuram bibendam distribuebat, etc. P. Ravanell. Thesaur. Calvin; Piscator, etc. ad loc.  whose manner anciently was, to give to every one in the Family, children and servants, their several portion, as of Meat, so of Drink, to every one their cup. Even so doth God, the great Moderator, the wise Disposer and Governor of all things, and the Father of all the Families in heaven and in earth, distribute to every of the sons of men their portions, as of mercies and blessings, so of sufferings, which in phrase of Scripture is called their cup. Whence it is that we find these two sometimes put together; as Psal. 11.6. This shall be the portion of their cup; And again, 
Rectè à viris doctis annotatum est per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeum, cut respondet Hellenistarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, significari sortem prosperam aut improsperam, quae Deo inspectante ac moderante cuique obtingit. Unde & vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interdum adjuactam legimus. Grot. Annot. in Math. 20. vers. 22.  Psal. 16.5. The Lord is the portion of mine inheritance, and of my cup. So then by [Cup] understand we that portion of sufferings which God by his providence layeth out unto the sons of men. which he doth not at random, but by measure. Mark it. This is the Doctrinal conclusion which I shall from hence take up.  
Afflictions, Doct. sufferings are dispensed by God unto men by measure. 
Sufferings dispensed by God by measure. Perindè ac Pacerfamilias cibum & potum filiis ac domesticis suis distriovit, ità hoc juris in nos habet Deus, ut singulos tractet prout visum est. Calvin Cem. in Text.  So were the sufferings of the Son of man, the Lord Jesus; and so are the sufferings of all the sons of men. They do not fall upon them by chance, or fortune, but by a divine providence. Neither are they poured out upon them without any regard of stint, (as I may say) but by measure. As for the former of these, none but an Atheist will deny, or question it. It is that which Eliphaz willeth Job to take notice of, Affliction cometh not forth of the dust, neither doth trouble spring out of the ground, Job 5.6. Crosses, afflictions, sufferings, of what kind soever, they do not happen by chance, nor yet have they their Original merely from secondary causes. There is a hand of Divine providence in every of them. Shall there be evil in a City, and the Lord hath not done it? Amos 3.6. This is God's work.  
And this he doth by measure. 
God doth all things by weight and measure.  So he doth all things, by weight and measure. As Job saith of the Waters, Job 28.25. He weigheth the waters by measure;] He so ordereth the waters of the Sea, as that they keep within their banks, as if they were weighed, or measured. And so may it be said of the waters of Affliction, of sufferings, God weigheth and measureth them out, giving to every one his dimensum, his proportion, his Cup.  
For the prosecuting and clearing of which truth we may take notice of two sorts of sufferings, 
Sufferings of two sorts, satisfactory and castigatory.  two sorts of punishments which God inflicteth upon the sons of men. There is Poena satisfactoria & castigatoria. There are some punishments which are satisfactory, other castigatory: Which two, however for the matter of them they are one and the same, the same Cup, the same liquor, (as I may say) yet they are differenced according to the subject, the persons on whom they are inflicted. The former are judgements, or punishments properly so called, which befall wicked men. The latter corrections, chastisements, trials, wherewith Gods own people are exercised. 
Both dispensed by mersure.  Now of both these it is alike true, that God dispenseth them by measure. Mark it, Punishments and chastisements, (so call them for distinctions sake) God dispenseth them both by measure, though not by the same measure. 
Though not by the same measure.  The one he measureth out by a measure of justice, the other by a measure of mercy, proportioning the one to the desert of the sinner, the other to his strength; which too we may (with the Schools) call the one an Arithmetical, the other a Geometrical proportion. Yet in both he dealeth by measure; measuring out punishments unto wicked men, and measuring out chastisements unto his own people. I shall deal with them severally. Begin with the former.  
1. Punishments properly so called, satisfactory punishments inflicted for sin, 
Punishments inflicted by measure, a measure of justice. The sufferings of Christ thus measured.  God poureth them out by measure. By a measure of justice (as I said) proportioning the punishment to the sin. Thus did God measure out the sufferings of Jesus Christ, those satisfactory punishments inflicted upon him, they were proportioned to the sins which he had undertaken. This is that which the Prophet Isai setteth forth so clearly and fully, Isa. 53.6. where speaking of the Messiah, of Christ, he saith, The Lord hath laid on him the iniquity of us all; or (as the Margin in our new Translation readeth it according to the Original.) He hath made the iniquity of us all to meet on him;] inflicting on him whatever was requisite for the satisfying of his justice for the sins of his Elect people, for whom Christ, as their surety had undertaken. So the next Verse explains it, vers. 7. He was oppressed, and he was afflicted; or (as the Original hath it word for word,) It was exacted, and he answered.] God the Father, as a just Judge, required full satisfaction from him, and he therein answered, by paying a full price, and so discharging of the debt wherein his Elect were engaged.  
And after the same manner will he deal with all those who have not a share in that satisfaction, even all wicked and ungodly men. 
The sufferings of wicked men thus measured.  To them will God measure out punishments by the same measure, a measure of justice proportioning them to their sins. 
Temporal punishments sometimes.   
Thus doth he oft times measure out unto them temporal plagues and punishments in this life, therein dealing with them according to their sins. This David prayeth for, that God would so deal by his mischievous enemies, Psal. 28.4. Give them according to their deeds, and according to the wickedness of their endeavours, give them after the work of their hands, render to them their desert. And this God often doth, proportioning judgements to sins: Thus is he said to deal with Mystical Babylon. Babylon the Mother of Whoredoms, spoken of Rev. 17.4. is there said to have a Golden Cup in her hand, full of abominations, and filthiness.] There is the measure of her sins, A full cup. And behold how her punishment answereth it. To her God giveth the cup of the wine of the fierceness of his wrath, Rev. 16.19. And that a full Cup; A Vial full of the wrath of God, (as those Vials are described, Cap. 15 7.) In the cup which she hath filled, fill to her double, Rev. 18.6. Thus a full cup of abomination meeteth sometimes, oft times, with a full cup, an answerable proportion of temporal plagues and judgements, wherein God rendereth unto men according to their demerits. So he threatneth, Deut. 32.41. If I whet my glittering Sword, and my hand take hold of vengeance, I will render vengeance to mine Enemies, and will reward them that hate me.  
However, 
Eternal punishment.  this he will do hereafter, at that great day of retributions, when the Lord shall render to every man according to his deeds, (as the Apostle hath it, Rom. 2.6.) then shall he pour out wrath and vengeance upon all wicked and ungodly men; which he shall do by a measure of justice, proportioning their plagues to their sins. To the nature and quality of them. The greater the sin, the greater the punishment. Sins of ignorance shall meet with fewer stripes, sins of knowledge with more; so our Saviour tells the Jews, Luk. 12.47, 48. And so for the number; the more sins committed, the oftener repeated, the greater weight of Judgement. Thence is that phrase used by the Apostle of heaping, or treasuring up wrath against the day of wrath. Rom. 2.5. A heap, a treasure is increased by daily additions; and so is that punishment which shall be inflicted upon wicked men at the last day, it shall be increased by the multiplying of their sins. Every sin being as it were a Faggot to feed that eternal fire withal. Now the more Faggots are cast on, the greater is the flame. And the more sins a man committeth here, the greater (without repentance) shall his punishment be hereafter.  
Applic. Applic. 
Wicked men deterred from going on in a course of sin.  The consideration whereof might be of use for the deterring of all wicked and ungodly men from daring to go on in a course of sin, as too many do, who add drunkenness to thirst, (as the Lord there speaketh, Deut. 29.19.) add one sin to another, drinking iniquity like water, Job 15.16. multiplying their transgressions, as if they could never have their fill of sin. Alas, what do they hereby but fill up this cup? the cup of the wrath of God, which at the last day, that day of wrath and the Revelation of the righteous Judgement of God, shall be poured out upon them. But I shall not insist upon this.  
The cup which we meet with in the Text, we find it held forth by the hand of a Father, 
Chastisements inflicted on Gods own people.  [The Cup which my Father hath given me.] And so points more directly at that later sort of punishments, which I call castigatory, such sufferings as Gods own children are here subject to. Afflictions, chastisements, trials; these, all these God dispenseth by measure. Even as a Master of a Family (for from thence, as I told you the Metaphor is most fitly derived) giveth to every child and servant in his house their dimensum, their portion of meat and drink, what he thinketh fitting and convenient for them, 
Admonemur hâc meraphorâ admensu rationem quandam esse in cruse, quam suis imponit Caelestis Pater. Muscul. come. inloc.  so doth the Lord dispense afflictions and trials unto his people, giving to every one their cup, what he seethe fitting and convenient for them, afflicting them by measure. Mark it. This is the point which my eye is here principally upon; the manner of Gods dealing with his people in afflicting them.  
This he doth by measure. Doct. So dealt he with his people Israel in their Captivity. 
Dispensed by measure.  So the Prophet Isai setteth it forth, Isa. 27.8. In measure, when it shooteth forth, thou wilt debate with it.] When it shooteth forth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or (as the Margin in some of your Bibles hath it, 
In emittendo eum. Montan. Tremell.  according to the Original,) When thou sendest forth, viz. into Captivity; then did God debate with that people, calling their sins to remembrance, he punished them for them. But this he did in, or by, measure. In measure when thou sendest it forth.] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Besuassaah, In sato, (saith Montan.) The same word with that which we find 2 King. 7.1. where the Prothet Elisha foretelling the incredible plenty of Victuals that should be in Samaria, he tells the Elders of Israel; To morrow about this time shall a measure of fine Flower be sold for a shekel, and two measures of Barley for a shekel: Thus doth God dispense afflictions unto his people, not at random, but by measure, even as men measure out Corn by the Peck or Bushel. When he debateth and contendeth with them, he doth it in, & by measure. Measuring out their sufferings. Which he doth both as to the quantity and continuance of them.  
1. For the quantity, he weigheth them out. Even as the Physician prescribing to his Patient, he order his Medicine as for the number and kinds of Ingredients, so for the quantity of each, 
As to the quantity.  so many Ounces, Drams, Scruples, Grains, and no more. Thus doth God order the afflictions of his people; as for the kind, what they shall be, so for the measure how great they shall be, so much and no more. So was it in the sufferings of this his Son. Every drop in this his Cup, every grain of his passion was weighed and measured out unto him. Insomuch that all his enemies could not add one drop, one grain more to it. How came it to pass that not one bone of this Paschal Lamb was broken upon the Cross? What, was it the mercy of his enemies? nothing less. Such was their malice that they would not have omitted any thing that might have embittered his cup, made his death more grievous. But it was the overruling providence of God, which limited their rage, and his sufferings. This was done (saith our Evangelist, Joh. 19.36.) that the Scripture should be fulfilled, Not a bone of him shall be broken. God had predetermined what they should do; and he should suffer, (as St. Peter tells the Jews, Act. 4.27.) And to this they could not add the least scruple more. And thus doth God limit the sufferings of all his people. So far shall they reach and no farther. So great shall they be and no greater. Even as he limited the fire of Nebuchadnezars Furnace, which though seven times hotter than usual, yet it could reach no further then to the bands of those Martyrs which were cast into it. Their bands were burnt, but upon their bodies the fire had no power, nor was a hair of their head singed, neither were their  changed nor the smell of the fire passed upon them, Dan. 3.27. Thus hath God limited and bounded all the sufferings of his people. Even as he hath bounded the waters of the Sea▪ So far shall they go, and no further. It is not all the men upon earth, that can add a drop to their cup beyond what God himself hath appointed. No nor yet all the Devils in Hell. That one instance of Job may serve instead of many. Satan could not touch his Body, his Children, his Estate, until he had still received a new Commission from God for every one of them. He could not set a step, but as God still let out another link of his Chain. Thus doth God measure out the afflictions of his people for the quantity of them.  
2. And so in like manner for the continuance of them; 
As to the continuance.  as it was said concerning Nabuchadnezzar, Dan. 4.16. etc. Let seven times pass over him; that is, seven Years, or seven Weeks, or seven Days, (as that Text is variously construed) So dealeth God with his people, he numbereth and determineth the Years, the Weeks, the Days, (as of their lives, Man's days are determined, the number of his months are with thee, and thou hast appointed his bounds that he cannot pass, Job 14.5. so) of their affliction. So he did the four hundred years of Israel's bondage in Egypt, (as he tells Abraham, Gen. 15.13.) And the seventy years' Captivity of the Jews in Babylon. Seventy weeks are determined upon thy people, (that is 70 years) Dan. 9.24. When this term was at an end, so was their Affliction. When the Land (the land of Judea) had enjoyed her Sabbaths, (lain desolate) to fulfil threescore and ten years (the term foretold for their Captivity) then in the first year of Cyrus' King of Persia, (that the word of the Lord spoken by the mouth of Jeremiah might be accomplished) the Lord stirred up the spirit of Cyrus to proclaim liberty to that people to return to their own Country, as we find it, 2 Chron. 36.21, 22. So exact is God in measuring out the continuance of the sufferings of his people, for a year, nay for a d●y. When the four hundred and thirty years were expired, the self same day departed all the hosts of the Lord ●ut of the Land of Egypt, (so that Text hath it) Exod. 12.41. Thus doth God number the days of his people's affliction. Ye shall have tribulation ten days, (saith Christ to the Church of Smyrna) Rev. 2.10. that is, for a set time. Even as it was with our Saviour's resting in the Grave; his lying under the power of death, it was for a set time, for so many days, beyond which he could not be detained in that prison. Thus hath God determined and set down the days of his people's lying under an affliction, with the day of their deliverance. After two days he will revive us, and the third day he will raise us up, (saith the Church) Hos. 6.2. In which Text the Prophet is by some conceived to have an eye to the Burial and Resurrection of Christ; showing how God would raise up high hua Grch and people out of the grave of affliction at the set and appointed time. Even as he raised up Christ out of the Grave. There he lay two days, but the third day he was raised up. So did God deal with the Head, and so will he deal with his mystical Body, and all the members thereof, his Church and people: However for a time, for two days, (as it were) he may suffer them to lie buried under an affliction, yet when the third day cometh, the time by himself appointed, then will he raise them up, nothing shall hinder their deliverance. When the third day was come nothing could hinder the Resurrection of Christ. Not the Stone rolled upon the Spulcher, not the seal set upon it, not the Watch set to guard it. Maugre all these, he risen again the third day according to the Scriptures, 1 Cor. 15.4. And so shall it be with his Members, the Saints and servants of God. Let the Stone be never so great, the pressure never so weighty that lieth upon any of them; let men and Devils conspire, and use all ways and means they can to keep them still in the grave, under an affliction, yet in despite of all, the third day they shall rise again; when the time by God prescribed and determined is come, deliverance shall not be deferred. Thus doth God exactly measure out all the sufferings of his people, both for the quantity and continuance of them.  
Q. But by what measure doth he thus measure them?  
A. 
Christisements measured out by a measure of mercy to God's people.  To this I have in part returned answer already. This he doth by a measure not of justice, but of mercy. Such is that measure which the Prophet Isai there speaketh of in the Text forecited, Isa. 27.8. In measure when it shooteth forth thou wilt debate with it.] In measure, by measure, a measure of mercy: moderatè, (as Tremellius renders it) with moderation: So doth God deal with his people in afflicting them, not as with his and their Enemies. Hath be smitten him as he smote those that smote him? (saith the verse foregoing.) God in debating with his Enemies, in punishing them, he proceeds in a way of justice; not so in correcting his people, with them he deals in a way of mercy: Whereas he poureth out his wrath upon the one, Pour thy fury upon the Heathen that know thee not, Jer. 10.25. he measureth out his anger unto the other, and that by a measure of mercy, dealing with them in a way of discretion, and merciful moderation. So he tells his people, the Jews, that he would deal with them, Jer. 30.11. repeated cap. 46.11. I will correct thee in measure, and will not leave thee altogether unpunished.] God being provoked by his people, he spareth not to punish them, but it is in measure. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In judicio.  Lammishpat (saith the Original) by judgement, (so the former Translation, there properly renders it; and the like doth our new translation elsewhere; as Jer. 10.24. where the Prophet speaking in the person of the people, makes it his Request, Correct me O Lord, but with judgement; whereas the word is the same, Bemishphat.) Thus doth God deal with his people, though he doth correct them, and that sometimes sharply, yet still it is in measure, with judgement, proportioning their sufferings, not to their sins, 
Proportioned to their strength.  but to their strength. Even as the Physician (as I told you) in praescribing Pills and Potions, he hath a respect as well to the strength and ability of his Patient, as to the nature and quality of the disease. So dealeth God in afflicting his people, he doth not proportion his judgements to their sins, their deserts. He hath not dealt with us after our sins, nor rewarded us according to our iniquities. Psal. 103.10. But to their abilities and strength. So the Psalmist there goeth on, vers. 13, 14. of that Psalm. Like as a Father pitieth his children, so the Lord pitieth them that fear him. For he knoweth our frame, he remembreth that we are but dust. Thus doth he deal with his people, not as a Judge, who proceeding according to the strict rule of justice, regardeth not the person of the Offender, but the nature and quality of the offence, to which he proportioneth the penalty; but as a Father with his children, whom if they offend, he correcteth, but with a wise moderation and temper, having a regard to their age and strength, proportioning his strokes to their weakness. So dealeth God with his children. If they offend, they shall feel the smart of his rod. If they break my Statutes, and keep not my Commandments, then will I visit their transgression with the rod, and their iniquity with stripes, Psal. 89.31, 32. But herein he dealeth with them in a wise and merciful way, having a regard to their strength. So much Paul assureth his Corinthians of, 1 Cor. 10.13. God is faithful (saith he) who will not suffer you to be tempted above what you are able.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God will not himself afflict, neither will he suffer Satan or his Instruments to oppress his people beyond their strength. Obj. 
God's people how said to be pressed out of measure, above strength.   
Obj. No (it may be said) Doth God always thus measure out afflictions to his people, proportioning them to their strength, what then means that information of the Apostle St. Paul himself, 2 Cor. 1.8. where acquainting his Corinthians with some great afflictions which had happened unto him, he tells them expressly, that he was pressed out of measure, beyond strength. For brethren, (saith he) we would not have you ignorant of our trouble (or Affliction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which came to us in Asia, that we were pressed out of measure, above strength. So it was, whatever the affliction was, whether the great danger that he was in at Ephesus, in that tumultuous sedition there raised by Demetrius of which we read, Act. 19 (as most looked upon it,) or some dangerous sickness wherewith he was visited, or whatever it was, it so seized upon him, as that he was overburdened with the apprehensions of it; pressed out of measure, above strength: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Metaphor (saith Calvin) taken from a Porter, 
Metaph●ra sumpta ab iis qui sub gravitate ponderis d●ficiunt: Vel à nov bus quae nimio onere merguntur: Calv. come. in loc.  who hath a greater burden laid upon his shoulders, than he is able to stand under, or from a Ship, that is laden beyond her bearing. So was it with this great Apostle in this affliction. The apprehension of the eminent danger wherein he was over burdened in his soul. And was it not so also with our blessed Saviour himself? Who in the midst of his passion cryeth out, as sinking under his burden, My God, my God, why hast thou forsaken me? Mat. 27.46. How then is he said to afflict his people by measure, such a measure, so as to proportion their sufferings to their strength?  
A. For answer, we must distinguish of strength, Answ. 
A twofold strength, natural, supernatural.  which is twofold: Natural, Supernatural, (it is Aquinas his distinction upon that Text.) The strength of Nature, and the strength of Grace. The former may be called our strength, 
Pati suprà virtutem, potest intelligi dupliciter, vel suprà virtutem naturalem, & de hâc loquitur hic, supra quam Deus aliquando permittit sanctos tentart: vel suprà virtutem Gratiae, & de hâc intelligitur illud, 1 Cor. 10.13. Aqu. in Com. in loc.  the latter God's strength. Now look at the former of these, our own strength, the strength of Nature, and we shall find it no news, no wonder that the people of God should be overburdened with their afflictions, laden beyond their bearing, pressed out of measure, above strength; this strength being no other than weakness. Thus it is said of our Saviour, 2 Cor. 13.4. He was crucified through weakness; meaning his flesh, his humane nature. Such is the strength of nature no better than weakness: Not able to stand out against Death, no nor yet to look it in the face. The reason why many mere natural men do engage with this enemy with such resolution as they do, is because they do not apprehend it aright: their senses are stupefied, intoxicated. Even as the Jews were wont to give stupifying potions to Malefactors before their Execution, that so the fear of death might be thereby taken away. Even so are the hearts of natural men oft times stupefied, so as they do not apprehend the terrors of Death; which if they did, it were not all the power of nature that could be able to support and bear up the spirit against it. Now beyond this strength it was that Paul was there pressed, being in eminent danger, insomuch that he even despaired of life (as he there saith) he found his spirit begin to fail him, he was not able to bear it. And so was it with our blessed Saviour himself in that his passion; the Godhead for a time (as it were) hiding itself, withholding its wont influence, the Manhood being thus left to itself, it was pressed beyond strength, and so ready to succumb.  
But there is another strength in the people of God, even a supernatural strength, 
Supernatural strength supporting God's people in their sufferings.  the strength of Grace, whereby they are upheld, and carried on, as in their active, so in their passive obedience, beyond the strength of nature, enabled to do and to suffer more than flesh and blood could do. In themselves they are poor, weak, impotent creatures, not able to do, or suffer any thing as of themselves; but by and through the Grace of God strengthening and enabling of them they are able to do and suffer all things. So saith Paul of himself, Phil. 4.13. I am able to do all things through Christ that strengtheneth me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Original) I am able for all things, viz. to suffer them. Such are the things which he there speaketh of in the verse foregoing, rather passions than actions, as to be abased, to suffer want, etc. these things Paul apprehends himself able to do. But what made him so strong? Not any strength of his own, but the power of supernatural grace received from his Lord and Master Christ. Through Christ that strengtheneth me. And the like may every true Believer say, how weak soever of himself, yet through the grace of Christ strengthening of him, he shall be able to bear, to suffer whatever God shall please to lay upon him. Thus it is not the strength of Nature, but of Grace, which maketh them thus able. Even as it is with a Leaden Vessel, which of itself, being empty, is subject to melt with a little fire, but put water, or other liquor into it, and now it is able to endure the hottest Furnace; so it is with Christians, of themselves they are weak and feeble, their hearts are ready to melt within them upon some great trial. As it is said of the Israelites, when they were smitten at Ay, Josh. 7.5. The hearts of the people melted, and became as water. And the like saith David of himself, Psal. 119.28. My soul melted for heaviness. So is it sometimes with the best and strongest Christians; being brought into a Furnace of affliction, some fiery trial, their hearts are ready to melt within them. But being by grace strengthened in the inward man, through this supernatural strength, they are made pares oneri, able to suffer that which all the strength of Nature could not do.  
And to this strength it is, 
Afflictions proportioned to God's strength in his people.  that God proportioneth the sufferings of his people: Not to their own strength, but to his strength. Not to the strength of Nature, but to the strength of Grace; that strength which either already they have, or which he supplieth to them. For so it is when God cometh to lay greater burdens upon his people than they are able to bear, now he cometh in with a new supply of strength unto them. In this way it was that Paul was supported under that Temptation wherewith he conflicted, by a supply of Grace. My grace is sufficient for thee, 2 Cor. 12.9. The stronger conflicts any of God's people meet with, the more Grace doth he confer upon them, for the enabling them to withstand those assaults. And thus is his power made perfect in weakness (as it there followeth;) putting forth, and showing itself more in supporting his people under such trials, as in themselves do far exceed their strength. And thus you see this Doctrine confirmed and made good, how God dispenseth all afflictions to his people, by measure, and that a measure of mercy, proportioning them to their strength, that strength of grace which they have, or which he giveth them.  
And will you know why he dealeth with them after this manner? Reas. 
God correcteth his people.  this he doth in as much as he correcteth them in love, for their profit.  
1. In love. Whom the Lord loveth he chasteneth. Heb. 12.5. As many as I love I rebuke and chasten, 
In love.  Rev. 3.19. Hence is it that natural Parents correct their children, not out of hatred but love. And so doth the Lord his children. Whom the Lord loveth he correcteth, even as the Father the Son in whom he delighteth, Prov. 3.12. And thus correcting them out of love, and good will which he beareth them, he dealeth with them in such a way of mercy; proportioning their sufferings, not to their desert, but their strength.  
2. And doing it out of love he doth it for their profit. 
For their profit.  In this the Apostle showeth how the heavenly Father differs from some earthly Parents, Heb. 12.10. They verily for a few days chasten us after their own pleasure, but he for our profit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for our spiritual advantage and benefit, That we might be partakers of his holiness.] Even as the Physician, intending the health of his Patient, he order his Potions in that manner, proportioning them to his strength. But I shall no longer dwell upon Doctrinal illustration. Bring we it home by way of Application.  
Where let me (in the first place) serve in this Cup, as a Cup of consolation, Applic. 
A Cup of consolation to God's people.  a ground of comfort to all the Saints and servants of God. What doth God, their heavenly Father, thus measure out their sufferings unto them? then let not them fear. That is the use which the Lord himself maketh of it in that Text forenamed, Jer. 46. last. Fear not O Jacob my servant, saith the Lord, etc. I will not make a full end of thee, but I will correct thee in measure. And such use let all the Sons of Zion, all true Israelites make of it. However God may correct and punish them for their sins, (which he will do as soon, or sooner than any other, You only have I known of all the Families of the earth, therefore you will I punish for all your iniquities, (saith the Lord to Israel,) Amos 3.2.) I will not leave thee wholly unpunished (saith the former Text,) yet here is the comfort; he will not punish them as he punisheth others. Hath he smitten them as he smote those that smote him? Isa. 27.8. He will correct them in measure, with judgement, with a wise and merciful moderation.  
Which let it serve to byace and bear up the hearts and spirits of the sons and daughters of Affliction under whatever sufferings. Which be they never so many, never so grievous, of never so long continuance, yet let them know, it is but their Cup, the portion which God in wisdom and mercy hach measured out unto them.  
And O that all the Lords people were but fully persuaded of the truth hereof! that all their afflictions are thus dispensed to them. How patiented, how contented, how cheerful, how thankful would it make them, under whatever suffering? What is the reason that the hearts of men are so subject to melt and faint under afflictions? Surely one chief cause of this deliquium, this soul-fainting is, unbelief. Men are not fully persuaded that there is such an overruling hand of Providence in the ordering and disposing of them, that they are thus measured out for the breadth, the length, the greatness and the continuance of them; they look upon them as happening to them by chance or fortune. Which while they do, no wonder if they sink under their burden. But so let not Gods children look upon their sufferings. Whatever they be let them look upon them under this notion, as their Cup, their portion measured out unto them;  
And that by a measure of mercy. There is the consolation. The punishments of wicked men are measured out too, they also have their cup. But it is by a measure of justice, proportioning them to their sins. But the sufferings of God's people are measured out by a measure of mercy, proportioned to their strength. And what a support may this be unto them, (if rightly considered) under whatever afflictions? Be they what they will, they shall not exceed their strength, the strength which they have, or that which God will supply unto them. For this the Apostle is bold to engage God's Fidelity in that forecited Text, 1 Cor. 10.13. God is Faithful, who will not suffer you to be tempted above what you are able. And what an encouragement is here? Of all discouragements there is none greater to a Christian in his suffering condition, than the apprehension of his own weakness, want of strength to undergo what he feeleth or feareth. What is my strength (saith Job) that I should hope? Is my strength the strength of stones, or is my flesh of brosse? Job 6.11, 12. O (saith the poor soul) had I but strength to bear my burden, were it never so heavy I should be contented with it, but my burden is great, and my strength little. How then shall I but faint in the day of adversity? (as the wise man hath it, Prov. 24.10.) But let not this discourage any true Believer. Thou wantest strength; alas, who doth not? When as such a tall Cedar as that blessed Apostle was, should be pressed beyond strength with the apprehension of an imminent danger, how should such Shrubs as thou and I ever look to hold up head, if we look at our own strength? I, but remember to whose strength it is that God proportioneth the sufferings of his children; it is not their strength, but his own strength. Christians are much deceived when they look upon themselves for strength, either to do, or suffer any thing. No, this is a condition on God's part, not ours.  
A comfortable meditation. 
God's Covenant with his people to give them strength, as to do, so to suffer his will.  When God entereth into Covenant with his people (the Covenant of grace,) they covenant with him to be willing to do and to suffer what he shall require and impose, so to be at his ordering and disposing, both as to their active and passive obedience. This is the condition on their parts. But on the other part, God graciously covenanteth with them to give unto them strength to do what he commandeth. That is the condition on God's part. As when he sends Moses upon that Embassage to Pharaoh, Moses yields his service, but God covenanteth with him to enable him for it. Certainly I will be with thee, Exod. 3.12. as to protect, so to direct and enable thee. So is it in Passive Obedience. So long as God's people are willing to suffer what he shall impose, he will be with them. When thou passest through the waters I will be with thee, Isai. 43.2. so is God with his people in all their sufferings, supporting them under them as well as delivering them out of them. How then is it that Christians in their sufferings look so much at themselves, their own strength, as if this were a condition on their part? No, God hath engaged himself for it, and he will make it good. Only see that we be willing to suffer. As for strength in suffering, leave that to that God, who will so order the affliction, that we shall be through his strength able to bear it.  
And therefore trouble not ourselves in this case, 
Christians not to trouble themselves with needless fears.  (as too many do) with distrustful and distractful thoughts and fears about what may befall and happen unto us. Strange it is how Christians do sometimes disquiet their own hearts by anticipating of their sufferings, forecasting how they should do, in case such or such a trial, such an affliction should happen unto them. O (saith one) the afflictions which I feel are great, but those which I fear are far greater. O, if God should bring upon me the evil which I fear, how should I bear it? Should God deal with me as with his servant Job, or with some others of his servants, how should I undergo it? Thus do they disquiet their souls oft times with vain apprehensions of what God (it may be) never intendeth to do to them; so making the burden of the present day a great deal heavier than it would be, by pulling to morrows burden upon it. Against all these causeless fears the Meditation in hand may serve as a sovereign Cordial. God, when he afflicteth his people he doth it by measure, by a measure of mercy, proportioning their sufferings to their strength: So as if he shall call any of them to sufferings above, and beyond their strength, he will make a proportionable supply. And if he give a greater measure of strength for the bearing of it, it is all one as if the affliction were lighter. And why then should we disquiet our souls with these ifs and and's, these doubts and fears of what may come hereafter? Come what will come, come what shall come, it shall not exceed that measure, which our wise and merciful God seethe fitting and convenient for us.  
And therefore being persuaded hereof, Use 2 
Christians quietly to submit to divine dispensations.  (to close up this point with a word of Exhortation) let all of us quietly and contentedly submit to whatever dispensations we meet with. Looking upon them as our Cup, our portion, take them, and submit to them, and that not only patiently but willingly. Children who are contented with such portions of meats and drinks as their Parents reach forth to them, many times speed the better for it; whereas those which lower when they have not what they would, are sent away fasting. Never did any child of God get any thing by repining and murmuring at God's dispensations and deal with him. Hereby many times they double their afflictions: And therefore whatever it be, take it contentedly. This bitter cup being thus drunk, may make way for a sweeter. So it did to our blessed Saviour. His Cross, which he thus took up upon his shoulder, made way for his Crown. He humbled himself, and became obedient to the death, the death of the Cross; wherefore God also hath highly exalted him. Phil. 2.8, 9 Ought not Christ to suffer these things, and to enter into his glory? Luk. 24.26. Where the Bread of affliction and water of adversity, are taken, and swallowed down contentedly, in a way of Obedience, God hath sweeter morsels in store. As the Physician who after his churlish potions giveth pleasant and refreshing Cordials. Such Cordials hath God in store for his people, which he waiteth to bestow on them, when he seethe them fit for them. Therefore will the Lord wait that he may be gracious unto you (saith the Prophet Isaiah to the Jews) And therefore will he be exalted that he may have mercy on you; for the Lord is a God of judgement, blessed are all they that wait for him. Isa. 30.18. Mark it; The Lord is a God of judgement,] one that doth all things with wisdom, moderation and discretion, especially in his carriage towards, and deal with his children, (as our new Annotation there rightly expounds it. And therefore, Blessed are all they that wait for him; such as quietly and composedly sit down under his correcting hand, not rising up against him, not running out from him, to seek relief by any indirect ways and means, but expecting his deliverance, in his time, and way, when to him it shall seem seasonable to send it. But of this I shall have occasion to speak more fully in the latter part of the Text, to which I shall adjourn the further prosecution of it. I have done with the first particular; What is here said to be given, [The Cup.] Pass we now to the second.  
By whom it is given. Partic. 2 
By whom given, where consider.  [The Cup which my Father hath given.] Where take we notice of two things;  
The Agent,  
And the Action. 
Singula verba singularem Emphasia habent, Ferus Com. in loc.   
The Agent [My Father.]  
The Action, [Hath given.]  
Look we upon them severally. For (as Ferus truly observes) there is not a word in this Text but hath its weight, a special emphasis in it. Begin with the former.  
The Agent, 
The Agent, God; Who is called a Father.  the Person reaching forth this Cup, [My Father.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Original) The Father. A Relative title, which in Scripture we find given two ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  
Essentially,  
Personally.  
1. 
Essentially.  Sometimes Essentially. And so it relates to the whole Godhead, to all the three Persons jointly considered, who being but one God, are called by this name of Father. Thus is the word used in the entrance to the Lords Prayer, Our Father which art in heaven.] Where the word [Father] is to be understood essentially, as comprehending all the three Persons in the Trinity, to whom jointly the prayers of God's people are to be directed. And so Malach. 2.10. Have we not all one Father, meaning God.  
2. 
Personally.  But most commonly the word is used Personally, as a Relative Title, serving to distinguish the Persons. And so it pointeth at the first Person. So are we to look upon it wherever we find it pointed with either of the other persons. As Math. 28.19. Go teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. Where, by the Father we are to understand the first Person. And so is it most properly looked upon in all those Texts, where Christ maketh mention of his Father. Among which, this we have now in hand is one [The Cup which my Father hath given me.]  
For the opening of which Title, 
God a Father in divers respects.  we may take notice that God is said to be a Father in divers respects.  
1. In reference to all creatures. There is one God, 
Generally. To all his Creatures, to whom he is a Father.  and Father of all, (saith the Apostle) Eph. 4.6. of all creatures. Which he may be called upon a divers account.  
1. A Father by creation. All things having their Original, their being from him. 
By Creation.  Unto us there is but one God the Father, of whom are all things, 1 Cor. 8.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things have their being from him, as a Child from the Father. Have we not all one Father? hath not one God created us? (saith that forecited Text) Mat. 2.10.  
2. And (secondly) a Father by Providence; 
By Providence.  as he giveth them their being, so he taketh care of them, providing for them as a Father doth for his children. The eyes of all wait upon thee, and thou givest them their meat in due season. Psal. 145.15.  
3. And thirdly a Father to them similitudine vestigii, 
In regard of similitude.  in regard of some similitude and likeness betwixt him and them, there being never a creature but hath some print and footstep of God imprinted upon it. Quaelibet herba Deum. Never a creature, but whoso looketh upon it, may see something of God in it. Thus is God a Father to all Creatures, universally.  
2. Among them he may be said to be a Father after a more special manner to Mankind. 
Specially to Mankind.  In whom there is not only similitudo vestigii, but imaginis, not only some footsteps, but even the Image of God. So was Man at the first created. Let us make man in our own image, after our likeness. Gen. 1.26. So God created man in his own Image, in the image of God created he him, vers. 27. resembling his Creator, as a child doth the Father, like unto him, as in divers other perfections, so especially in knowledge, holiness and righteousness.  
3. 
Peculiarly to true Believers.  Among men he is said to be a Father more peculiarly to all true Believers. To them a Father by the grace of Adoption. Having predestinated us to the adoption of children by Jesus Christ unto himself, Eph. 1.5. As also by the grace of Regeneration. Bless d be God the Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again, 1 Pet. 1.3. Hereby he reneweth his Image in them, making them partakers of the divine nature (as St. Peter calleth it, 2 Pet. 1.4.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of the Divine essenee, or substance, which is incommunicable to any creature, but of divine qualities; whereby they are made like unto God in grace here, and glory hereafter. And being thus related, he performeth all the offices of a Father to them, providing for them necessaries and conveniences, both temporal and spiritual upon earth, and laying up an Inheritance for them in heaven. Behold a sea of matter, which I might here launch into, and that without any wrong either to you, or the Text. But I shall confine myself.  
In the fourth and last place, 
Properly unto Christ.  God is most properly a Father unto Christ. Blessed be God the Father of our Lord Jesus Christ, 2 Pet. 1.4. So we find our blessed Saviour often calling him. My Father worketh hitherto, Joh. 5.17. and frequently elsewhere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so our Translations, both old and new, do here render the Text, [My Father.] And so God may be said to be the Father of Christ; and that in a most peculiar way; so his Father, as he is not of any other. His Father, and that in reference to both natures, 
God a Father to Christ in reference to both natures.   
His Godhead,  
His Manhood.  
1. In respect of his Godhead; 
According to his Godhead.  so he was his natural Father, begetting him by an eternal, wonderful, unexpresseable, unconceivable kind of generation, communicating the whole divine essence and substance unto him, as a natural Parent communicates his nature to his Son. Thou art my Son, this day have I begotten thee, saith God the Father to his Son Christ, whom according to his divine nature he begat from all eternity, Psal. 2.7. Whence it is that he is called the only begotten Son of God, Joh. 3.16. the only begotten of the Father, Joh. 1.14. Not only Primogenitus, but Vnigenitus, not only the first born, (which he is also said to be [The firstborn of every creature,] Col. 1.15. The firstborn among many brethren, Rom. 8.29. in as much as he is the heir of all things, Heb. 1.2. (having the preeminence among all God's children,) but the Only begotten Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So he was according to his Godhead.  
2. 
According to his Manhood.  And (secondly) according to his Manhood. So God may be called his Father. And that  
1. 
In regard of the wonderful Conception of it.  In regard of that wonderful and extraordinary operation of the Father in his conception; which was effected by his sending of his holy Spirit to work it. The Holy Ghost shall come upon thee, and the power of the most High shall  thee, (saith the Angel to the Virgin,) Luk. 1.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Even as it was in the Creation, where it is said that The Spirit of God moved upon the waters, Gen. 1.2. putting forth a secret and immediate power in the production of those creatures; so did it  the Virgin, effecting this conception by an immediate, and extraordinary power. And upon that account (though not only or chief that, as Socinians would have it) Christ is called the Son of God. So it there followeth, Therefore also that holy thing which shall be born of thee shall be called the Son of God. Thus was God the Father of Christ according to his Humane nature, in respect of the conception of it.  
2. And (secondly) in regard of the Personal union, 
In regard of the Personal Union.  which was, and is, betwixt the Godhead and the Manhood. The Manhood being (as it were) married unto the Godhead, made one Person with it, by an inseparable, indissoluble union, God who was the Father to the one by nature, he becomes also a Father to the other. And upon these accounts it is that Christ here (as frequently elsewhere) maketh claim to this Relation, calling God his Father.  
And to him it is that here he looketh in the business of his Passion. 
Christ in his Passion looking unto God his Father, as his Father.  Being now to drink this bitter cup, which he saw coming towards him, he looketh up unto God his Father, and he looketh upon him as his Father: Each of which will afford us somewhat for our Instruction.  
1. Obs. 
Christians to eye God in all their sufferings.  In that Christ here looketh up unto God his Father, see we whither it is that God's people are to look in all their Grosses and Afflictions that befall them. Look upwards, see God in them. So doth our heavenly Pattern here, the Lord Jesus. The High-priests, with the Scribes and Pharises had conspired against him, Judas, his own servant, had betrayed him, 
Notandum, hic est quod non dicit, An non bibam poculum quod infundunt mihi Judai, inimici & hosts, sed Quod dedit mihi Pater. Admonemur hic ut in ferendâ cruce suspiciamus ad Putrem coelestem. Muscul. Com. in Text.  the High-priests Officers, with a band of Soldiers were ready at hand to apprehend him, but he looketh beyond all these, looketh up unto God his Father, looking upon this Cup as prepared and presented by him. [The Cup which my Father hath given me.] Thus should Gods children in all their afflictions and distresses, look through Instruments, 
Hic docet nos in adversis non respicere in hominem, aut Daemonem mala inferentem, sed in Deum permittentem. Ferus Annot. in Text.  beyond secondary causes; look through them unto God himself. So did holy Job, (the story is well known;) when he heard what the Chaldeans and Sabeans had done to him, how they had plundered him of his substance, driven away his Herds and his Flocks, what saith he to it? Why, The Lord hath given, and the Lord hath taken, Job 1.21. Non Chaldaei, non Sabaei, (saith one) he doth not say, the Chaldaeans, the Sabaeans have done this, but The Lord hath taken. As for them they were but Instruments, it was God that set them on work to do what they did. And therefore Job looketh beyond them unto him. And the like did David, when Shimei came like a mad Dog with open mouth, foaming and barking against him, for which Abishai would have had him have given him commission to take off his head, what saith he? Let him alone, and let him curse, for the Lord hath bidden him, 2 Sam. 16.10, 11. This had God done, though not by any order or direction, yet by a secret providence, so ordering and disposing of Shimeies' malice, that he might be instrumental, for the further humbling of David. And David taking notice hereof he disdains to look at that despicable Varlet, but looketh higher unto God, by whose permission, yea secret commission, he did what he did.  
So it is, 
In all man's sufferings God the principal Agent.  in whatever sufferings, whoever be the Instruments, God himself is the principal Agent. What they do, they do it by God's ordination and appointment. It was one thing which Rabshakeh would have Hezekiahs' servants to tell their Master, concerning his coming up against Jerusalem, Isa. 36.10. Am I now come up without the Lord against this place to destroy it? The Lord said unto me, Go against this place, and destroy it. This he spoke falsely, and yet truly; falsely as pretending to a Commission and Warrant from the Lord for what he did; yet so as there was a truth in what he said. Though he had no word from God, yet it was by his secret counsel and appointment that he came up thither. So the same Prophet, speaking from the Lord, elsewhere asserts it, Isa. 10.5. O Assyrian, the rod of mine anger, the staff in their hand is mine indignation. So it is in what hand soever it be, the Rod, the staff of Affliction and Suffering is Gods. If the Assyrian come up against Jerusalem, it is God that sendeth him. [I will send him against an hypocritical Nation, and against the people of my wrath will I give him a charge; (so it there followeth) vers. 6. True it was, he intended nothing less than the doing of God's work, the fulfilling of his will, as the next verse hath it, [Howbeit he meaneth not so, neither doth his heart think so, vers. 7.] He came of his own head, to do what was in his own heart, to satisfy his ambitious and cruel mind, in conquering of Kingdoms, and making havoc of the people where he came. That was his design. Yet so as herein he had a secret Commission from God, who sent him as a scourge against that people. Thus is God the Orderer and Disposer of whatever evils befall his people. Shall there be evil in a City, (and so in a Family) and the Lord hath not done it? Amos 3.6. Evil of affliction and suffering is God's work, issuing out of his mouth. That is the Church's acknowledgement in her captivity. Lam. 3.37, 38. Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Out of the mouth of the most High proceedeth not evil and good? As prosperous successes, so cross issues, they are all of them by God's determination and appointment. I form the light, and create darkness, I make peace and create evil, I the Lord do all these things. Isa. 45.7. So it was in the sufferings of our blessed Saviour, (as I have in part shown you already, and shall (God willing) do it yet more fully,) it was God, his heavenly Father that measured them out to him. He it was that mixed, that tempered that Cup for him, his natural Son; and the like he doth for all his adopted children. And if so, then great reason there is why they (as their blessed pattern here doth) in all their afflictions and trials should look up unto him, taking notice of his hand in the ordering and disposing of them. Without which they can neither have support under them, nor yet a sanctified use of them.  
Which let it be applied by way of Reprehension, 
Applic.  Exhortation.  
Use 1. Use 1 
Reprehension of such as in their afflictions look only downwards.  By way of Reprehension. Were the eyes of our blessed Saviour in his sufferings thus raised upwards, what then mean our eyes to be cast altogether downwards, as often they are? In afflictions and sufferings, whither is it that men ordinarily look? Some they know not to what, to Chance and Fortune, things which are not; others to Instruments and secondary causes. So it is for the most part. If men be plundered and spoilt of their goods, whither do they look? To the Chaldaeans, the Sabaeans, the spoilers, Robbers, Enemies that did it. If themselves or theirs, be visited with sickness, what is it that they poor upon? The time, and place, when and where they got it, how they came by it, and by what means they may be rid of it. And so for Slanders, their inquiry only is after them that raised them. This is the highest pitch that carnal spirits rise unto. As for God, he is not in all their thoughts (as David saith of the wicked man, Psal. 10.4.) And as for Gods own children they are oft times blame-worthy in this kind, for looking too much downward, too little upward. And thence is it that they are so impatient under their Crosses, as too often they are like Horses champing upon the Bill, not considering the hand that holdeth the Bridle; biting the stone, not taking notice of the hand that throweth it. Use 2 So did not our heavenly Pattern. 
Exhort. to follow Christ's example in looking upwards unto God.   
Use 2. Whom, be we (who profess ourselves his Scholars) exhorted in this, to imitate and follow. In all the crosses and afflictions which befall us look upwards. It was Eliphaz his speech to Job, in that text forecited, and it was a true one, Job 5.6. Affliction cometh not forth of the dust, neither doth trouble spring out of the ground; wherein he giveth him to know (what he was not ignorant of) that afflictions have a higher rise than men ordinarily look at. They are not things which happen by chance, neither do they depend merely upon secondary causes; they have God himself for their principal Efficient. And therefore in all our Afflictions look upwards. So must they do who would find out the Head of a River, they must go upwards. And the like course take we, that we may find out the head of every affliction, look upwards, look above and beyond all secondary causes, Instruments, means, occasions, look up unto God himself. The thoughts of a Christian in his suffering concondition should never rest till they come at God.  
Nay, till than they will never rest, 
The only way to quiet the spirit in Affliction, to see God in it.  till they come to see God in every trial, take notice of his hand. Whence is it that Impatiency so often surpriseth the hearts of Gods own people as it doth? Surely from their looking so much at the Creature, so little at the Creator as they do. When once a man cometh to see God in an affliction, this quiets all. Such effect it had upon David; I was dumb (saith he) and opened not my mouth, because thou Lord didst it, Psal. 39.9. In his affliction, so long as he looked at secondary causes, he could not be quiet. No, than (as he tells us vers. 3.) his heart was hot within him, while he was musing the fire burned, and then he spoke with his tongue, venting his Passions in some unbecoming expressions. But when once he came to see God in it, seriously to consider, that this was his doing, this apprehension quieteth and silenceth him, working in him that patience, that quiet composure of Spirit, which by all his reasoning he could not attain unto. And the like effect it will have wherever it taketh place. The soul coming to apprehend that it hath to deal with God, that it is God who hath done what it feels, this silenceth the Tongue. So it did to Aaron, Leu. 10.3. when his two sons were taken away by that strange and unheard of judgement, devoured by fire from heaven, Moses telling him, (what there he doth) This is that which the Lord spoke, I will be sanctified in them that come nigh unto me,] it followeth, And Aaron held his peace,] quietly and patiently submitting to the will of God. And so it was with Job; seeing God in all his Afflictions, In all this (saith the Text) he sinned not, in thought, word, or deed, Job 1. last. And such effect it will have upon a sanctified soul; coming to see God, seriously to consider, that it hath to deal with him, so as if it strive and contend, it must contend with him, the Potsherd with the Potter, this silenceth the tongue, and keepeth the heart in temper from rising up in inordinate Passion. This it was which made our Blessed Saviour so patiented in this his Passion, insomuch that he was brought as a Lamb to the slaughter, and as a Sheep before her Shearer is dumb, so opened he not his mouth, (as the Prophet Isai describeth the manner of his suffering) Isa. 53.7. This it was that made him so willingly submit to the drinking of this Cup, he saw his Father's hand in it: As for the Judas and the High-Priests, and Soldiers, etc. they were but as the Apothecary, by whom this Potion was brought and ministered unto him: in the mean time he looked upon God his Father as the Physician, who had prescribed and ordered it for him.  
And herein looking upon God his Father, he looketh upon him as a Father. 
Christ looking upon God as his Father.  There is the second thing which I propounded here to be taken notice of, The Cup which my Father hath given me.] Thus eyeing God in these his sufferings, he looketh upon him under the notion of a Father.  
And such is God to his people, Obs. 
God afflicting his people, he is still their Father. Signanter autem non dicit, Deus aut Judex dedit, sed Pater, utsciamus Deum, etiam quum flagellat, Patrem esse. Ferus Annot. in Text.  even when he afflicts them, he is still their Father. Let that be a second Observation, no less useful than the former. When God is most angry, and dealeth most severely with his people, yet even then they may call him Father. So we find the Church doing, Isa. 63.15, 16. where expostulating with God about his alienating himself from her, Where is thy zeal (saith she) & thy strength, the sounding of thy bowels, and of thy mercies towards me? are they restrained? God did not manifest himself in such conspicuous signs and tokens of his affection towards his people as in former times he had done, which she sadly bewails; But mark what follows; Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not; thou O Lord art our Father. And the like again we find in the Chapt. following, cap. 64.7, 8. where the Church taking up the like complaint concerning Gods dealing with her, Thou hast hid thy face from us, and hast consumed us because of our iniquities, yet in the next verse she subjoins, But now O Lord thou art our Father. Thus in her saddest condition, even then when God hide his face from her, and dealt most severely with her, yet still she layeth claim to her Relation, calling him her Father. And the like may all true Believers do, whatever their state or condition be, yet still they may call God their Father.  
Reas. Reas. For so he still is, this Relation being an everlasting Relation. 
This Relation everlasting.  Such is the Covenant betwixt God and his people, I will make an everlasting Covenant with them, Jer. 32.40. When God taketh a people into Covenant with himself, (the Covenant of grace) giving himself to be their God, and taking them to be his people, this Covenant is an everlasting Covenant, a Covenant that shall never be broke; Betrothing them unto himself he doth it for ever. So runs that promise which God maketh to his Church, Hos. 2.19. I will betrothe (or marry) thee to me for ever. Thus is he an everlasting husband; and so an everlasting Father to his people. That is one of the Titles given to the Messiah, to Christ, Isai. 9.6. The everlasting Father. And so is God to his people. Once a Father, and ever a Father. As it is with natural Parents, though they fall out with their children, and fall upon them, are angry with them, and make them feel their displeasure, yet this doth not dissolve the Relation that is betwixt them; no more doth it betwixt God and his children.  
Use 1. Applic. A comfortable meditation, and so let it be to all the sons and daughters of Zion, 
Comfort to true Believers.  even all true Believers, who are sometimes, oft times, sons and daughters of Affliction, lying under the correcting hand of God. Such was Jobs condition, whom we hear complaining to his friends, that the hand of the Lord had touched him, Job 19.21. And the like doth David, Psal. 38.2.3. where he sadly bemoans his condition unto God. Thine arrows (saith he) stick fast in me, and thy hand presseth me sore.] So again, Psal. 32.4. Day and night thy hand was heavy upon me. And in the like language we may hear the Church bewailing her calamity, Lam. 3.2. Surely against me is he turned, he turneth his hand against me all the day. Thus doth God's hand, his afflicting and correcting hand, often lie heavy upon his dearest Saints. But let it not discourage them, so long as it is the hand of their Father; which it is even then when God reacheth forth unto his people the bitterest Cups that can be, yet still he is their Father. A Father when he frowns, as well as when he smiles, when he strikes, as when he stroketh, still retaining the same Relation.  
Yea, and the same Affection. 
God's affection to his people still the same.  As he is an Everlasting Father, so his Love is an everlasting love. I have loved thee with an everlasting love, Jer. 31.3. God sometimes, oft times, changeth his countenance towards his people, but his Affection is not changed. 
Sit licet in natos facies austera Parentum,  
Mens tamen aequa manet—  Natural Parents sometimes frown and bend their brows at their children, there is nothing but anger and wrath in their countenance, yet even then their affection towards them is the same that ever it was. And so is it with God our heavenly Father; being offended and displeased with his children, he frowns upon them, so as it may be there is nothing but wrath in his face, yet even then there are bowels of fatherly compassion within. So runs that known promise which the Lord maketh to the Seed of David, Psal. 89.31, 32, 33. If they break my Statutes, and keep not my Commandments, then will I visit their transgression with the rod, and their iniquities with stripes. Nevertheless my loving kindness will I not utterly take from them, etc. God doth not take away his loving kindness from his people though for a time he may hid his face from them. In a little wrath, I hide my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. Isa. 54.7, 8. joseph's bowels never yearned more towards his Brethren, then when he turned his face from them, and dealt most rigorously with them, binding Simeon before their eyes, (as you have the story) Gen. 42.24. God is never more affectionately compassionate towards his children then when he dealeth most severely with them. Is Ephraim my dear Son (saith the Lord in that pathetical passage, Jer. 31.20.) is he a pleasant child, for since I spoke against him, I do earnestly remember him still; therefore my bowels are troubled for him.] Ephraim, the people of Israel, (one Tribe put for the whole Nation,) they had not behaved themselves so as that they deserved to be owned by God, as a dear Son, as a pleasant child, that he should so look upon them, so acknowledge them; no, they had walked unanswerably and unsuitably to that high Dignity conferred upon them, and given God just cause for ever to reject and cast them off; whereupon he spoke against them, threatening them by his Prophets, yea and proceeding against them in a way of judgement, yet he still remembered them, having still a fatherly affection towards them; His Bowels were troubled for him;] A humane expression suited to vulgar apprehension. When a man taketh a thing to heart, and is deeply affected with it, it maketh his bowels yearn and move within him, sending forth deep sighs and groans; even so was the Lord affected with the condition of that his people. In all their affliction he was afflicted (as he elsewhere expresseth it) Isa. 63.9. Even as every stroke which a tender Mother giveth unto her dear child it goeth to her own heart, even so is God affected towards his people; when being provoked by their sins he taketh the Rod in hand, and dealeth sharply with them, this is so far from alienating his fatherly affection from them, that it is hereby rather inflamed and increased.  
A strong Consolation, 
God's heart toward his people when his hand is against them.  which being rightly applied may be of great use for the bearing up of the hearts and spirits of all God's Saints and servants in the saddest condition. Even then when God seemeth to be turned their enemy, so as they have no sense and feeling of his love and favour towards them, but all things are against them, his countenance is against them, his hand is against them, he writeth bitter things against them, (as Job saith of himself, Job 13.26.) proceeding against them in a way of Judgement, yet even then his heart is towards them. He is still the same that ever he was; I am the Lord, I change not, Mal. 3.6. Though he come against them as a Judge, yet still is he the same tender and compassionate Father that ever he was. At this time when Christ was to drink this bitter Cup, to endure these bitter sufferings, God the Father had now put upon himself the person of a Judge, requiring and exacting from him a full satisfaction for all the sins which he as a Surety had undertaken, so as his Fatherly affection seemed now to be laid aside, yet even now doth he lay claim to this Relation, calling him his Father, still looking upon him under the same notion. Now if he did so look upon him even then when he was pouring out Vials of wrath upon him, inflicting upon him those satisfactory punishments, how much more may his children so look upon him, when he is inflicting upon them only castigatory punishments, exercising them with afflictions and trials for their good. Which, be they what they will, never so sharp, never so bitter, yet let them rest assured that they cannot dissolve that Relation, that Affection which is betwixt God and them, so as to separate them from his love. This is the matter of Paul's triumph in that known Text, Rom. 8.35. Who (or what) shall separate us from the love of God in Christ? This shall not whatever Tribulation or distress do (as it there followeth.) God being once a Father, he will be ever a Father to his Children.  
Only then (in the second place) labour we every of us to make sure this Relation, Use 2 
Make sure this Relation, that God is our Father.  that God is once our Father. Our Father, and that not only by Creation, which he is to all Creatures; nor yet only in respect of an outward visible Covenant, as he was to Israel, I am a Father to Israel, Jer. 31.9 and is to all within the pale of the visible Church; but by Adoption, that he hath by a special grace adopted us into the dignity of his children. Which we may be assured of when once we have received that Spirit of Adoption, which the Apostle speaketh of, Rom. 8.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy Spirit of God regenerating of us, and working effectually in us, working in us a childlike disposition, filial affections towards this our heavenly Father, a filial fear, a filial love, a filial affiance, causing us to fear him as a Father, to love him as a Father, to trust in him and depend upon him as a Father. Finding such a disposition, such affections in our hearts, now may we be assured that God is our Father.  
And being our Father let us now call him so. Use 3 
Call God our Father.  This is that which the Lord saith of his servant David, Psal. 89.26. He shall cry unto me, thou art my Father. And it is that which he requireth from his people the Jews, Jer. 3.4. Wilt thou not from this time cry unto me, My Father? viz. from the time that he had admonished them of their duty, and corrected them for their sins. And so again vers. 19 of the same Chapter, I said, thou shalt call me My Father, that is, so own and acknowledge me. And this let all the Lords people do. This is the language which the Spirit of Adoption teacheth all God's children, to call God their Father. Ye have received the Spirit of Adoption, whereby we cry Abba, Father, (saith Paul to his Romans) Rom. 8.15. And the like to his Galathians, Gal. 4.6. Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. And this do we, call God our Father, and that not only with our tongues but our hearts, so looking upon him, so owning and acknowledging of him. Which do we at all times, in all estates and conditions, 
God to be looked upon by his Children as a Father.  in Adversity as well as Prosperity, in whatever God doth to us, or we to him, still look upon him under the notion of a Father.  
1. As (first) in receiving of mercies and blessings from him, 
In receiving of mercies.  take them as from the hand of a Father, as pledges and tokens of his love, therein acknowledging his Fatherly affection.  
2. So also in confessing of sins, and begging pardon for them, 
In confessing of sins.  come unto God as unto a Father. So doth the Prodigal Son in the Parable, Luk. 15.18. I will arise (saith he) and go to my Father, and will say unto him, Father, I have sinned against heaven, and before thee.]  
3. So again, in deploring of wants, spiritual or temporal, 
In deploring of Wants.  and making suit for a supply of them, come unto God as a Father. So our Saviour teacheth us to do in that Pattern and Form of Prayer which he hath left us, When ye pray, say, Our Father which art in heaven, Luk. 11.6. directing Christians to make all their addresses unto God under that notion, as a Father. When thou pray st pray to thy Father, Math. 6.6.  
4. And so again in Deprecations of evils feared, when God seemeth to be coming against us, 
In deprecating of evils feared.  yet call him Father. So did David his Father-in-law, King Saul; when he was coming out against him, hunting his soul to take it, (as he speaks) yet even then he calls out to him. My Father, 1 Sam. 24.11. And the like do we to our heavenly Father. Though he come against us as an enemy, yet still call him Father. So doth our blessed Saviour, when he saw this bitter Cup coming towards him, apprehended his Passion at hand, He fell on his face, (saith the Text) and prayed, saying, O my Father, if it be possible, let this Cup pass from me, Matth. 26.39.  
5. And the like also in Evils felt. When the hand of God lieth heavy upon us, 
In present sufferings.  pressing us sore, yet still call him Father. So doth the Church in those Texts forecited, when God hide himself from her, dealt most severely with her, yet still she challengeth her Relation, calling him her Father, Doubtless thou art our Father, Isa. 63.16. But now, O Lord, thou art our Father, Cap. 64.7. And so doth our blessed Saviour in the Paroxysm of his Passion, hanging upon the Cross, still he retains his former language, calling God his Father. Father forgive them, Luk. 23.34. And when the pangs of death were upon him, he breatheth out his soul with those words, Father, into thy hand I commend my Spirit, vers. 46. of that Chap. And the like do we, stirring up our hearts to a holy imitation of this our heavenly Pattern. In all our afflictions and sufferings of what knide soever they be, yet still call God Father; so look we upon him, so apprehend, and acknowledge him.  
A good sign of a gracious spirit so to do, 
To call God Father, when he frowns, a sign of a gracious spirit.  (I scarce know a better,) then to call God Father when he frowns upon us, is angry with us, hath a rod in his hand, when he is correcting us. An easy matter it is so to do whilst he is smiling upon us, whilst we receive or expect blessings and favours from him. Bless me my Father (saith Esau to Isaac) Gen. 27.34. But when he hath (as I said) a rod in his hand, and we feel the smart of it, when his hand lieth heavy upon us, when he writeth bitter things against us, when he is turned to be our enemy, fight against us by his Judgements, then to call him Father, so to look upon him, so to apprehend and acknowledge him, surely this is no other but a fruit of that Spirit, the Spirit of Adoption.  
And this let all God's children stir up their hearts to do, 
To look upon God as a Father, of great use in Afflictions.  thus to look upon God in all their afflictions. A thing which will be of great use to us for the quieting, and comforting, and supporting our spirits under whatever sufferings. So long as a man looketh upon God as an Enemy to him, or as a severe Judge coming against him, he can have no comfort, being conscious to himself of his own demerits, but when once he cometh to look upon him as a Father, this sweeteneth the bitterest Cup, making a man drink it the more willingly, whilst it giveth him a comfortable hope and assurance of a wise and merciful moderation of his Affliction, a gracious support under it, and a seasonable issue out of it; all which it doth.  
Q. 
How this may be attained.  But how shall we attain to this, thus to look upon God in our suffering condition.  
A. 
Learn to live by faith.  For this, learn to live by Faith. So lives the Righteous person, as the Prophet Habakuk tells us, Hab. 2.4. The just shall live by his Faith; Live by it in all estates and conditions. This is the Anchor which he rideth by in whatever storms and tempests. When sense and feeling fail he lives by Faith. And thus let us learn to live. So lived our blessed Saviour in his Passion upon the Cross; when sense and feeling failed him, so as he did not find those sweet influences, and gracious communications from God his Father as formerly he had done, as to his present apprehension he had even forsaken him, (of which he complains) yet even then he lives by Faith, setting that a-work, still calling God his God, My God, my God, why hast thou forsaken me? Matth. 27.46. Thus did he by this eye of Faith see one contrary in and through another, Mercy in the midst of Judgement, a tender Father in the habit of an angry Judge. And thus learn we of him to live. This is the proper life of a Christian, to live here, not by sense, but by Faith. The life which I now live in the Flesh I live by the Faith of the Son of God, (saith Paul of himself) Gal. 2.20. Whilst he lived in the Flesh, in the body, he lived by Faith, Faith in Christ, resting and relying upon God's grace through him. And thus let us live; and that in all estates. Whatever our condition be, however the Lord be pleased to deal with us. Suppose as (Hezekiah complains, Isa. 38.13.) he breaketh all our bones as a Lion, or that with Job, we feel the Arrows of the Almighty sticking in us, the Poison whereof drinketh up our spirits, and the terrors of God set themselves in array against us, as he speaks (Job 6.4) or that, with Paul, we are troubled on every side, having fightings without, and terrors within, (as it was with him, 2 Cor. 7.5.) being exercised both with Temporal and Spiritual conflicts, in the outward and inward man, (both which Gods dearest children are subject to in this life) yet even in this condition set faith a-work to look through all these clouds, that so we may behold our Father's face, see the light of the countenance of a reconciled God and Father in Christ, making discovery of his yet continued love and favour to us.  
Q. But how shall Faith make this discovery?  
A. Why, by looking through the Glass of the Promise, which represents God as he is, not as he seemeth to be. And this let us have recourse unto, harkening what the Promise will say to us. In our saddest extremities when sense and feeling represent God unto us as an Enemy, now hear what the Promise saith. That will give us assurance of what we have heard, that being once our Father, he will be ever our Father. So as though he may be angry with us, yet he will not utterly reject those whom he hath taken into Covenant with himself. If they break my Statutes, etc. I will visit their transgressions with the Rod, and their iniquities with stripes; nevertheless my loving kindness will I not utterly take from him, (so runs that Promise forecited.) Now the word of Promise is a sure word, a word of truth, which God will not fail in the performance of. I will not suffer my faithfulness to fail; my Covenant will I not break, (so it there followeth.) And therefore, whatever sense and feeling say, hear what the Promise saith, casting our Anchor upon that ground, living by Faith in it.  
It is the want of this that maketh Christians so dejected under their afflictions and troubles as often they are. 
Living by Sense, a cause of great dejections.  They live by sense and feeling, apprehending God to be as they feel him. Whereas if Faith were acted, and set a work as it might be, what a constant clear Sunshine day might the life of a Christian be? Were a man aloft above the Clouds, he should see the Sun shining clearly in the darkest gloomiest day of Winter; and were the soul mounted, (as it might be) by Faith upon the wings of the Promises, what a constant apprehension of God's love and favour might it enjoy? beholding God as a reconciled Father even then when there is nothing but wrath and anger in his face. Which let all his Children endeavour to do.  
To close up this point, Use 3 (in the last place) Is God thus a Father when he strikes, 
Christians to receive correct on from God, as from a Father.  then receive we correction from him as from the hand of a Father. So our blessed Saviour here taketh this Cup, as from the hand of his Father. And so take we all those Cups which he shall reach forth unto us, all those Afflictions and Crosses wherewith he shall please to exercise us, take them as from the hand of a Father.  
Q. And how is that?  
A. Why, 
With a quiet and humble submission.  with a reverend and humble submission and subjection; neither slighting of them, nor fainting under them. My Son despise not the chastening of the Lord, neither be weary of his correction (saith the Wise man to his Son) Prov. 3.11. But quietly and contentedly submit to his Dispensations. Humbling ourselves under his hand, (as St. Peter exhorts, 1 Pet. 5.6) So do children, if ingenuous, well-natured and nurtured, receive correction from the hands of their natural Parents, and in like manner receive we chastisements from the hand of our heavenly Father. That is the Exhortation which the Apostle presseth, and that upon this very ground. Heb. 12.9. Moreover (saith he) we have had Fathers of our bodies which corrected us, and we gave them reverence; should we not much rather be in subjection to the Father of Spirits? For within the next Verse he subjoineth a Reason. For they verily for a few day's chastened us after their pleasure, but he doth it for our profit, that we might be partakers of his holiness, vers. 11. Natural Parents sometimes prove unnatural to their children, correcting them in passion, it may be out of some mistake, or out of a corrupt judgement, so doing more hurt then good by their Corrections. But so doth not our heavenly Father; who being a wise and merciful God, never correcteth his children but where need is, and then he doth it in such a manner as may be for their spiritual advantage, so as they may be the better for it. And therefore whatever the Rod be, kiss it; whatever the Cup be, take it as from the hand of a Father, drinking it not only patiently, but willingly, submitting our wills to his will. So doth our heavenly Pattern, our blessed Lord and Saviour. However, he could have wished that this Cup might have passed from him, yet he submits his will to the will of his heavenly Father. Nevertheless, not as I will, but as thou wilt, Mat. 26.39. And this he doth willingly. The Cup which my Father hath given me shall I not drink it? But of this I shall have occasion to speak more hereafter. Thus I have done with the Agent, who it was that presented this Cup to our Saviour, My Father.]  
Come we now (in the next place) to the Action itself, 
The Action.  which is,  
The Giving of this Cup, The Cup which my Father hath given me.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So it was, Doct. it was God the Father which gave this Cup to his Son Christ. 
God the Father gave this Cup to his Son, gave his Son to die.   
Mark it. Here is the chief and principal Doctrine that this former part of the Text affords us. God the Father gave this Cup to his Son Christ. Which in effect, and for substance speaketh one and the same thing with that of the Apostle, Rom. 8.32. God spared not his own Son, but delivered him up for us all. So was it in the Type, Abraham offered up his Son. By Faith Abraham, when he was tried, offered up Isaac, and he that received the Promises offered up his only begotten Son, (so the Apostle to the Hebrews hath it,) Heb. 11.17. And St. James the like. Was not Abraham our Father justified by works, when be had offered up Isaac his Son upon the Altar? Jam. 2.21. This did he intentionally, in affection and resolution, binding his Son, and laying him upon the Altar, stretching forth his hand with the sacrificing Knife to slay him, as the story sets it forth, Gen. 22.9, 10. Which in God's acceptation was all one as if he had done what he purposed and intended to do. And so was it in the truth of that Type. God the Father offers up his Son, his only begotten Son Jesus Christ, offers him up upon the Altar of the Cross. Where, (as the Prophet Isai describeth his Passion) Isa. 53.10. It pleased the Lord to bruise him, he hath put him to grief; when thou shalt make his soul an offering for sin, etc. Thus did God the Father give this bitter Cup to his Son; giving him to suffer, and die that painful, shameful, accursed death of the Cross. Obj.  
Obj. But was this the Father's act, 
How is Christ said to give himself.  (here to remove a stone which lieth in my way, to meet with an obvious Objection) Did God the Father give this Cup to his Son, give him to the death, how then is Christ said to give and offer up himself? So we find it frequently elsewhere expressed. He gave himself for us, that he might redeem us, Tit. 2.14. Who gave himself for our sins, that he might redeem us from this present evil world, Gal. 1.4. Who through the eternal Spirit offered up himself, Heb. 7.27. He poured out his soul unto death. Isa. 53.12. So runs the phrase of Scripture ordinarily, speaking of the Death and Passion of Christ as his own voluntary act. I lay down my life for my Sheep, Joh. 10.15. Therefore doth my Father love me, because I lay down my life, vers. 17. And again (as it followeth) No man taketh it from me, but I lay it down of myself, I have power to lay it down, etc. vers. 18. How then is this here attributed to the Father, that he should give this Cup to him?  
A. Answ. 1 To this the Answer is obvious.  
1. 
Christ as God coworking with his Father.  If we look at Christ as God, the Son of God, here that trite, but true Maxim will be of use, Opera Trinitatis ad extra sunt indivisa. All the external works and actions of the Trinity, such acts as they do out of themselves, for or upon the Creature, they are common to all the three Persons, so as they may be indifferently referred and attributed to all, or any of them. Such was the work of Creation, the joint work of all the three Persons, Father, Son, and Holy Ghost; and so attributed sometimes to one, sometimes to another. And such was this work of redemption, however undertaken by one, yet it was designed by all the three Persons, being done by the mutual consent and agreement of all, Father, Son, and Holy Ghost; all concurring in the design; though not in the execution of it. What Christ as Mediator suffered he did it by the joint consent of all the three Persons. And therefore is it sometimes attributed to one, sometimes to another. Sometimes to the Father, and sometimes to the Son; who as they are one God, so they have one will, and one work. The Son can do nothing of himself (saith our Saviour) but what he seethe the Father do. For what things soever the Father doth, these also doth the Son likewise, Joh. 5.19. Thus did Christ the Son, not only imitate his Father, doing works like unto his, but Cooperate with him, doing the same works. And hence is it that the same Action is attributed sometimes to the one, and sometimes to the other. Thus we here find the giving of Christ to the Death, which yet was his own act, attributed by him to God his Father, he being the first worker in respect of Order, and manner of working, The Gup which my Father hath given me.]  
But (secondly) look upon Christ as Man, A. 2 or rather as Mediator, as God and Man, 
As Mediator subservient to him.  so we shall find him subservient to his Father, readily doing his will. Lo I come to do thy will, O God, Heb. 10.7, 9 And as doing, so suffering it. Which he did in obedience unto him. He humbled himself, and became obedient to the death, Phil. 2.8. And thus, as his Father gave the Cup, so he drank it, so giving himself to the Death. Even as it is not without ground conceived concerning the Type forementioned, Abraham's offering of his Son Isaac. This was Abraham's act, and yet so as his Son concurred in it, and that more than as a mere Patient, being obedient to his Father, at his command carrying of the Wood, yielding himself to be bound, and laid upon the Altar, all which he did willingly. So was it with our blessed Saviour. Being acquainted with his Father's will, he yields himself to be bound,— which he was first in the Garden (as we have it in the verse after the Text.) and then by Caiaphas, (as we find it Mar. 15.1.) bears his Cross, submits unto the Death. Thus the Father gave his Son, and yet the Son gave himself. But not to insist upon this.  
Q. Explic. 
What God the Father did, in and about the passion of his Son.  The way being thus cleared, now come we by way of Explication to make enquiry, what God the Father did in and about the Passion of his Son, that he is here said to give the Cup to him. The resolving of this Question will clear up this great and usetull truth.  
A. 
This concurrence consisting in divers particulars.  The Action and concurrence of God the Father, in and about the Death and Passion of his Son it consisteth in divers particulars. Take we notice of five or six of them.  
1. He was privy to it, he foresaw it, he foreknew it. 
He foresaw it.  This he did from Eternity. So he doth all his Works. Known unto God are all his works from the beginning of the World, Act. 15.18. Whatsoever God bringeth to pass in time it is known to him before time: And so was this work, the work of Redemption, wrought by the sufferings of Christ, it was foreseen, foreknown by God from Eternity. This none will question.  
2. Foreseeing of this before it was done, he also permitted it to be done. Foreseeing whatever should be done to his Son Christ by Satan and his Instruments, he gave way to it, permitting Satan to enter into Judas, and Judas to betray his Master, and the Officers to apprehend him, and carry him away, and Pilate and the rest to sit in judgement and pass sentence upon him, and to execute that sentence. All which he could have hindered if he had pleased. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve Legions of Angels, (saith our Saviour to Peter) Math. 26.53. God the Father wanted no power to have hindered all that was done to his Son, but he permitted it. Thus far Bellarmine, and the whole Church of Rome will go along with us. But we must not stay here. The phrase in the Text imports more. God's giving this Cup to his Son imports more than a bare provision or permission. And therefore here leaving them, pass we on.  
3. In the third place, God as he foresaw and permitted this, so he willed it. 
He willed it. Bradward. contrà Pelagianos. lib. 1. cap. 33.  So he doth whatever he permits. So Bradwardine rightly determins it. Respectu cujuscunque est Dei permissio est & ejus volitio actualis. Whatever God permits to be done he also actually willeth that it should be done. And so he did the Death and Passion of his Son. So much we may learn from those words of our Saviour, Math. 26.39. where praying that if it were possible this Cup might pass from him, he subjoins, Nevertheless not as I will, but as thou wilt. God did not only permit his Son to die, but he willed his death. Upon which account it is that the Prophet Isai there saith, It pleased the Lord to bruise him, Isa. 53.10. Dominus volu●t. It was his will, his pleasure that he should suffer what he did; having in his secret Counsel decreed and determined it from eternity. For this express is that known Text, 
Idem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, et 1 Pet. 1, 2. nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his libris Decretum soepe significat. Grot. Anno●. in loc.  Act. 2.23. which informs us, that Christ was delivered by the determinate counsel, and foreknowledge of God; That is, by his decree, for so are we to understand the word (knowledge) there, not barely of a simple prescience, a foresight, but of a determinate and absolute decree. So we find the word elsewhere used, as 1 Pet. 1, 2. where Believers are said to be elect according to the foreknowledge of God, that is, according to his Decree. And so was Christ delivered according to the foreknowledge. the determinate Counsel of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God in his eternal Counsel and Purpose had decreed that his Son should suffer and die. Upon which account (among some other) he is said to be the Lamb slain from the foundation of the World. Rev. 13.8. He was so in God's Decree, who had determined that he should die. 
The Circumstances of Christ's death all determined by his Father.   
And determining the thing he determined also all the circumstances concerning it. As what kind of death he should die, even that accursed death upon the Cross. So much our Saviour intimated to Nicodemus, Joh. 3.14. where he tells him, that As Moses lift up the Serpent in the Wilderness, even so must the Son of man be lifted up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oportet exaltari, must be lifted up, so. Patris decreto (as Grotius there rightly) according to the Decree of God the Father lifted upon the tree of the Cross. And the like to the Jews, cap. 12. of the same Gospel, vers. 32. where speaking in the same language, he tells them, that If he were lift up from the earth he would draw all men unto him, This he said, (saith the next verse) signifying what death he should die; viz. the death of the Cross. And so also the Time, when he should die, which till it was come, his enemies could not lay hands on him. As yet no man laid hands on him, (saith that Text, Joh. 8.20.) for his hour was not yet come, the time appointed by his Father for him to suffer in. And as the time so the place. So much he declared to his Disciples, Math. 16 21. where he tells them that he must go to Jerusalem, 
Neque enim hic aut de praefinito Dei consilio, aut de utilitate rei agitur, sed res futura nudè praedicitur. Grot. Annot. in loc.  and suffer many things of the Elders, and be killed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (where I know not any just ground why Grotius should refuse to expound the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as he did in that former Text,) Oportet eum ire, He must go thither: It was not a thing left to his own liberty, or choice, but being determined by his Father, it was now necessary; necessitate decreti divini, in regard of God's Decree which was immutable, (as Pareus expounds it.) 
Haecerat aetrrni Patris voluntas immutabilis. Pareus, Com. in loc.  And the like we may say for the Persons, who should be Actors in this Tragedy, and what part every of them should act, what they should do. Never a circumstance but was predetermined by God. So that one Text sets it forth most fully, Act. 4.27, 28. Of a truth (saith Peter) against thine holy Child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel were gathered together to do whatsoever thy hand and thy Counsel had determined before to be done. Thus did God the Father (as I said) appoint and order all the several Ingredients; every grain that was to be put into this Cup, decreeing and determining whatever his Son was to suffer.  
4. 
He revealed his will concerning it.  And (fourthly) having thus in his secret Counsel decreed this his suffering, he also revealed it, making known his will concerning his Son, that he should suffer and die. This he had done by Types and Figures. As that of Abraham's offering his Son, his only Son, in whom all the Nations of the earth should be blessed, (of which I spoke before.) So also in and by all those bloody Sacrifices under the Law, all which were shadows of what was to come, representing the death of Jesus Christ, who was to be offered up a true Propitiatory Sacrifice for the sins of the World. But more clearly by Prophecies, divers of which we meet with in the Old Testament. Among which that of the Prophet Isai is most clear, Isa. 53. where he describeth the Death and Passion of Christ, rather like an Evangelist than a Prophet, as if he had been a Spectator of it. And so other of the Prophets, they foretold what things Jesus was to suffer. As St. Peter sets it forth, Act. 3.18. These things (saith he) which God before had showed by the mouth of all his Prophets, that Christ should suffer, he hath also fulfilled. Thus God revealed what before he had decreed. Which our Saviour taking notice of, he here speaks of his Passion after this manner, 
Non loquitur dubitatiuè, fortasse Pater ●●c vult, sed assertatiuè, Calicem quem dedit. Ferus Com. in Text.  calling it the Cup which his Father had given him. Being fully acquainted with his Father's will, he speaks of what he was to suffer non dubitatiuè, sed assertiuè, (as Ferus notes upon it) not as a thing doubtful, but certain. The Cup which my Father hath given me.]  
5. Yet further, God having thus decreed, and made known his purpose concerning his Son, 
He delivereth him up.  he also delivereth him into the hands of those who were to execute that his decree. Who was delivered for our offences, (saith the Apostle speaking of Christ) Rom. 4. vers. last; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delivered unto death by God his Father, as that other forecited Text explains it, Rom. 8.32. He spared not his own Son, but delivered him up for us all. This he did when by his all-disposing providence he brought him into the Garden, where the Officers should come to apprehend him, and so delivered him into their hands, and into the hands of other his enemies.  
6. And lastly, having delivered him into their hands, he also empowered them for the doing of what they did to him. So our Saviour upon his Arraignment tells Pilate, Joh. 19.11. Thou couldst have no power against me at all except it were given thee from above. That Authority which Pilate had to sit in Judgement and pass sentence upon him, and so that power which others had to execute that sentence, they had it from above, from God. In all these they were but Instruments made use of by him, in the mean time it was he that had the main stroke in the work, he being the chief and principal agent.  
Thus you see how God did concur in the death and Passion of this his Son. He not only was privy to it, and permitted it, but he decreed and determined it, and every circumstance in it, making known his will concerning it, delivering him into the hands of his enemies, and giving them power to execute what he had decreed. So as putting all these together, well may we conclude, what our Saviour there asserts concerning this Cup, that it was given him by his Father.  
But was it so? Quest. From hence now arise two Queries, two scruples, 
Two questions of great importance.  calling for satisfaction before we proceed any further. If God the Father, did thus give this Cup to his Son Christ, why then,  
1. How did the Jews sin in putting him to death?  
And (secondly) if they did sin, How then is God free from being the Author of that sin, or from partaking in it?  
Two Questions of great importance. I shall endeavour to give a full solution to both.  
To begin with the first. Q. 1 If God thus gave this Cup to his Son, 
How the Jews finned in executing of what God had thus decreed.  so concurred in this his Passion as we have heard, how did the Jews sin in putting him to death? 
Quaeritur, si Pater dedit Christo hunc calicem, quid pe●caverunt Judaei, qui cum Christo dederunt, intulerunt, & propinaverunt. Carthus. Enar. in Text.  When as they were but Instruments, only reaching this Cup to him, God himself being the principal Agent, how were they culpable?  
To this let me return a threefold Answer. Answ. 1 
They were voluntary Instruments.   
1. Distinguishing of Instruments; which are of two sorts, 

Merely Instrumental, or  
Ministerial.    
Mere Instruments are such as have no activity, nor efficacy in themselves for the doing of any thing further than as they are acted by another. Such is the Axe in the hand of the Carpenter, and the Sword in the hand of the Soldier.  
But such were not the Jews, they were not mere, but Ministerial Instruments, voluntary Agents, doing what herein they did, not by any coaction or constraint, but freely, willingly. 
Impii dum peccant non sunt propr●è Instrumenta Dei, mota sc● sine interno principio motus, sed metaphoricè, ita sc. mota ut liberè moveant semetipsa. D. Ames Bellarm. Eneru. t. 4. c. 2. Hominis voluntas est quodammodo Dei Instrumentum, non purum & merum, sed liberum, Alvartz. Disput. 68.5.  Such an Instrument is man in the hands of God. Being a reasonable creature, endued with understanding and will, what he doth, he doth it freely, there being no violence in any thing offered to his will. True it is, the will of man also is God's Instrument, but such an Instrument, not a mere, but a Ministerial, a free and voluntary Instrument. Being moved it moveth of itself, not being subject to coaction or compulsion. Voluntas si cogeretur desinit esse voluntas. If the will could be compelled it should cease to be a will; it ever acteth freely. And so did the Jews in putting the Lord of life to death, they were not mere Instruments, but voluntary Agents, and so cannot be excusable in what they did.  
2. The Jews were culpable in acting of that which God had decreed and determined, Answ. 2 inafmuch as they had no warrant, 
They had no warrant for what they did.  no rule for what they did. Nay, they went against the rule. What is the Rule by which all the actions of men ought to be squared? Why, 
God's secret will no warrant for man.  it is the Revealed will of God. As for his secret will, that is his own rule, not Mans. Secret things belong unto the Lord, but revealed things to us and to our children, Deut. 29.29.  
Obj. Why, Obj. but was not this will of God revealed to them? 
Whether this will of God was revealed to the Jews, that Christ, should die.  Caiaphas' the Highpriest by a Prophetical Spirit tells it them, that it was expedient for them, that one man should die for the people, Joh. 11.50. so prophesying, that Jesus should die for that Nation; and not for that Nation only, but that he might gather together in one the children of God that were scattered abroad, (as it there followeth) vers. 51, 52.  
A. 
Yet had they no word of command to put him to death.  But suppose they had understood this, (which yet Caiaphas himself did not; This spoke he not of himself, (saith that 51. verse.) God only made use of his Tongue, to utter an Oracle which he knew not the true sense and mystery of) yet could not this have been an excuse for them, inasmuch as they had no direction, no word of command from God to put their hands to this work. This it is which is man's warrant for all his actions, without which, actions which in themselves seem to be good and commendable, become evil and sinful. saul's sacrificing, take it with all the circumstances of it, and it seemeth at least not to be so great an evil, yet haing no rule, no such warrant for it, it was displeasing to God, and proved fatal to him, and his. And so Vzzahs' putting his hand to stay the Ark when it was in danger of falling, it was to the outward show a pious action, yet being irregular, without warrant, it became to him a mortal sin, he was struck dead for it. So on the other hand, Actions which seem to be, nay in some respects, are unlawful and sinful, yet if God's word of command come upon them, it is like the King's Stamp upon a base piece of Metal, which maketh it currant, it maketh them not only excusable, not sinful, but an acceptable service. If Judas and the High-priests, and the rest who imbrued their hands in the blood of this sacrifice, who had a hand in putting Christ to death, had had but a word of command from God for the doing of what they did, and in obedience to that command had done it, this had been no more sin in them then it had been in Abraham to have actually offered up his Son, which he intended to have done; or than it was in the Israelites to spoil the Egyptians, as they did, by borrowing what they never intended to pay, Exod. 3. vers. last; or than it is in an Executioner, to execute that sentence upon a Malefactor which is passed upon him, which another might not do. It was their swerving from the Rule, acting without a Warrant, which made this act of theirs so horrid and sinful. It matters not what God had purposed and determined in his secret Counsel, that was no rule to them, nor can it be any plea for them.  
3 And again, (in the third place) however, A. 3 herein they did nothing but what God had decreed and determined, 
This Act of the Jews done by them,  yet was this evil and sinful in them, inasmuch as they did what they did out of an evil principle, and to an evil end.  
1. Out of an evil and sinful principle. 
Out of an evil Principle.  What was it that put them upon the doing of what herein they did? Why in some of them it was base covetousness, as in Judas. What will you give me, and I will deliver him unto you? (saith he) Matth. 26.15. In others it was malice; so it was in the High-priests, Scribes and Pharisees, and some other, His Citizens hated him, (saith the Parable) Luk. 19.14. They have hated both me and my Father, Joh. 15.24. In some it was fear, as in Pilate, who being willing to content the people, released Barrabas unto them, and delivered Jesus, when he had scourged him, to be crucified, (as St. Mark sets it forth) Mar. 15.15. Out of a base servile fear he would comply with a giddy, enraged multitude, doing what they would have him, though against his own conscience. And others out of a blind and furious zeal. So was it in many of the vulgar, for whom our Saviour in his Passion puts up that charitable Prayer, Father forgive them, for they know not what they do, Luk. 23.34. Now this Evil principle rendered the Action sinful in them, though it had been warrantable in itself.  
Secondly, it was also evil in the End. What was it that herein they aimed at? 
To an evil End.  it Not the Glory of God, not the fulfilling of his will, not the salvation of his Elect people, but the executing of their own covetous, ambitious, malicious purposes, in taking that great Prophet out of the way, and so extirpating of that Doctrine which he had preached amongst them. As for God's ends they never came into their thoughts. 
Unde nec excusantur, quia nec ea intentione Christum occiderunt quâ pater voluit eum mori. Carthus. Enar. in loc.  As it was with Sennacherib the King of Assyria, (of whom I spoke before.) God sendeth him against the people of the Jews, that he might be a scourge unto them, to punish them for their sins. This was God's end, but this was not his end. Howbeit (saith the Text) he meaneth not so, neither doth his heart think so, but it is in his heart to destroy, and to cut off Nations not a few. Isa. 10.6. His intent and purpose was, not to obey God in executing of his will, but to satisfy his own cruel and ambitious desires. Even so was it here. God delivereth his Son into the hands of the Jews to be crucified, which he did for just and righteous ends. But this came not in their thoughts. The ends which they propounded were sinister and wicked. As it was with joseph's Brethren in selling him into Egypt, However God meant it unto good, to save much people alive, yet they thought evil against him, (as he tells them) Gen. 50.20. they thought to make him away, that they might never see, or hear of him more. So here, however God had a gracious purpose in this delivering up of his Son, even the saving of many people, of all his Elect, yet the Jews thought evil against him, thinking by this means to take him out of the way, that they might never hear of him, nor of his Doctrine any more. Now where the end is evil, the Action cannot be good. Thus were they guilty of sin in executing of what God had decreed and determined. Being voluntary Instruments, acting without warrant, against the revealed will of God, out of an evil Principle, to an evil End. Thus you have the former of these Questions resolved. Pass we to the latter.  
How cometh God to be free from this sin of theirs, so as not to be the Author of it, Q. 2 
How God was free from this sin.  or a Partaker in it?  
A scruple of great intricacy. Answ. Give me leave a little to wade into the depth of it, so far as I shall conceive you able to follow me. 
The Protestant Doctrine vindicated, that God is not the Author of sin.  Which I shall the rather do, for the vindicating of the true Protestant Doctrine from that odious Charge which Papists and Arminians would fasten upon it, viz.  
That it should at least by necessary consequence, make God to be the Author of sin.  
A Doctrine which all our Divines have with one consent disclaimed, as a Doctrine to be abhorred. And so it is, being directly contrary to Scripture, which every where asserts God to be a just, a holy God, free from all iniquity. The Lord is a God of truth, and without iniquity, just and righteous is he, (saith Moses, in that his Swanlike Song) Deut. 32.4. And we find the Apostle seconding him, What shall we say them? Is there unrighteousness with God? God forbidden. Rom. 9.14. And so St. John, 1 Ep. 2.16. All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not in the Father.] He is not the Author of any sin. Let not any think to charge their sins, in whole, or in part upon him. Let not any man say, (saith St. James) when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man, Jam. 1.13. Sin is no ways Gods work. At the first his works were all good, very good. And God saw every thing which he had made, and behold it was very go●d, Gen. 1. last. He did not then create Evil; neither hath he done it since. The evil of sin I mean. As for the evil of Punishment, that he challengeth to be his Creature. I create evil, Isa. 45.7. the evil of Punishment. Not so the evil of sin. That was the Devil's Creature, having him for the Author of it. Thence it is that our Saviour tells the malicious Jews; Ye are of your Father the Devil, and the lusts of your Father you will do, Joh. 8.44. And St. John layeth it down as an universal truth, He that committeth sin is of the Devil, 1 Joh. 3.8. So much of sin as there is in a man, so much of Satan; he being the proper Author of it. When he speaketh a lie he speaketh of his own, for he is a liar, and the Father of it, (saith our Saviour in the former of those Texts) Joh. 8.44. And the like may be said of all other sins; they have Satan for their Father, their proper Author. Whence it is that he is called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The, (or that) evil one, the wicked one, 1 Joh. 2.13. and elsewhere. As for God, he being absolutely good, evil is inconsistent with him, it cannot dwell with him, (as the Psalmist hath it) Psal. 5.4. Being holiness itself, he hateth sin, cannot behold it without abhorrence. Thou art of purer eyes then to behold evil, and canst not look on iniquity, (saith the Prophet) Hab. 1.13. Such an utter Antipathy there is betwixt the pure and holy nature of God, and Sin, that he cannot look upon it without detestation. It is the only thing which he perfectly hates; so hating it, as that he hateth the Workers of it, for its sake. So it there followeth, Psal. 5.5. Thou hatest all workers of iniquity. So hateth them as that he will not let their sins go unpunished. 
Fulgent. l. ●. ad Monym.  Now (as Fulgentius rightly) Deus non est ejus rei Auctor cujus est ultor. God cannot be the Author of that whereof he is the Avenger. This is the true Protestant Doctrine, which as it hath been, so let it ever be held and maintained, that God neither is, nor can be the Author of sin, any sin, or yet a partaker in it.  
Q. But what say we then to the case in hand? 
The case in hand cleared.  Was not he the Author of this sin, the horridest sin that ever was committed, the putting of the Lord of life to death, which if he so concurred in as hath been declared, how can he be free from it?  
A. For answer hereunto, 
The Evasion of some Romish Doctors. Actum Judaeorum non voluit Deus, passionem vero Christi voluit. Et p●steà] Voluit itaque tota Trinitas ut Christus pateretur, nec ta●en voluit ut Judaei occiderent; quià voluit poenam Christi, sed non voluit culpam Judaeorum. P. Lumb. Sent. l. 1. Dist. ult. Cap. 2. 〈◊〉 Non volebat Deus actionem Judaeorum quae mala erat, sed volebat passionem ●●n●m, Idem. cap. 3. ibid.  if we will consult with some of the Romish Doctors, they will here help us with an Evasion. God the Father (saith P. Lombard) did indeed will the death and suffering of his Son Christ, but not the Act of the Jews in putting him to death; the one whereof was good, the other evi●. That Christ should suffer, it was good, but that they should lay hands upon him, was evil. 
In malis operibus saepe accidit ut actio sit mala, & passio bona. Bellarm. lib. 2. De Amiss. Grat. c. 11.  And to the same purpose Bellarmine, treading in his steps, determines the case after the same manner. God (saith he) did indeed will and determine that Joseph should be sold into Egypt, and that Christ should be slain, but the wicked Acts of those who sold the one, and crucified the other, he neither decreed nor willed, but only foresaw and permitted. Thus would they here have it, that God gave this Cup to his Son to drink, 
Deus igitur voluit ac praedefinivit opera ista virtutum quae in passione consistunt, cum voluit ac praedefinivit ut Jeseph venderetur, & Christus occideretur. Opera autem mala vendentium Joseph, & occidentium Christum, non voluit, nec praedefinitiv, sed praescivit & permisit. Idem. ibid.  but not to Judas, and Pilate, and the rest, that they should hand, and reach it unto him. He willed that he should bear this punishment, not that they should inflict it: His passion being good, their Action evil.  
But as for this, 
Retracted and rejected.  we find it ingenuously retracted by some of their own. Suarez, a late learned Jesuit, states and concludes the point generally and confidently; 
Dicimus tàm esse certum Deum influere immediatè, ac per se in omnem actionem creaturae, ●t id negare erroneum sit in fide. Suarez Metaph. tom. 1. disp. 22. Sec. 1. num. 7.  and that not as his own private opinion, but as agreed upon by the most approved Schoolmen, that God hath an immediate influence upon every action of the Creature, and that to deny this, is E●roneum in fide, an Error in the Faith. Yea it is positively laid down by another of them, as the common Tenent of the Schools (though the Pope could never be brought to determine it one way or other) that the very Act of sin, as it is an act, 

Thom Cajer. Ferrar. Capreol. Albert. Alexand. Greg. Scotus, ibid. citati.  
Actus peccati in quantum ●ctus est, à Deo est tanquam à Causâ. Alvarez. Disp. 24.   is from God as the Cause of it. And it must needs be so, inasmuch as the Creature, as it hath its being from God, so also its motion, Man living in him also moveth in him, and from him, according to that of the Apostle, In him we live, and move, and have our being, Act. 17.28. And therefore to leave them.  
For the returning of a full satisfactory Answer, 
Two things here cleared up  I shall clear up unto you these two things, (which I shall do with as much plainness as I can.)  
1. How God willed the death of his Son: And  
2. How he concurred with Judas and the rest in putting him to death, and yet both without sin.  
For the First. God gave this Cup to his Son, he willed that he should suffer, and die. 
God's willing that his Son should die, which he might do  And this he might do, in as much as  
1. He hath jus Supremi Dominii, a right of Supreme and absolute Dominion and Sovereignty over his Creatures; so as he may dispose of them as it pleaseth him. This may not Man do, 
In respect 〈◊〉 his supreme & absolute deminion.  in as much as he is not such an absolute Lord over what he enjoys. It is not properly his own. He is but usu fructuarius, having only the use of what he possesseth, not properly a Proprietary of any thing. Neither his life, nor estate are his own. He is but God's Steward, and so must be accountable. But God is an absolute Lord, and so may dispose of all his Creatures according to his own pleasure; and who shall challenge him of injustice? This is that which warranteth all those actions which we read of in Scripture to have been done by his command, being in themselves against the Rule. As that act of the Israelites in spoiling the Egyptians of their goods. This they did by an Order from God, with his allowance, which made it warrantable, inasmuch as he hath a Supreme and absolute right to the goods and estates of men, and so may dispose of them at pleasure, giving them from one to another. Is it not lawful for me to do what I will with mine own? (saith the Lord of the Vineyard to his Labourers) Matth. 20.15. And so again for Abraham's slaying of his Son, this was no more than what God might require him to do: Inasmuch as he is the absolute Lord, as over the estates, so over the lives of men, which he only lends them to use and improve for him, and so may without any injustice call for them at what time, and in what way he pleaseth. And so for the Case in the Text, Gods delivering his Son to the death, it was no more than he might do, being his Sovereign and absolute Lord. This maketh the act in him not to be unjust.  
2. 
God's giving his So● to die an act of justice.  Nay Secondly, this was in him not only not unjust, but it was an act of Signal justice. Christ having taken upon him the sins of the World, become a Surety for his Elect, engaged himself to make satisfaction to the Justice of God his Father, it was no other but Justice to exact this Debt. Christ being now become a Malefactor, a sinner by Imputation, made sin for us, (as the Apostle hath it, 2 Cor. 5. last) yea, the greatest sinner that ever was, having a world of sin charged upon him, for God not to spare him, but thus to deliver him up, was (as I say) signal justice.  
3. And thirdly, as this was an act of Justice, 
An act of grace & favour.  so of grace and favour. As of Justice towards his Son, so of Grace and Favour towards his Elect people, for whose sake he did what he did, in giving up his Son, that so by the giving up of one, many might be saved; which the Highpriest judged to be a thing most expedient; It is expedient for us that one man should die for the people, and that the whole Nation perish not, Joh. 11.50. These were the motives and ends which God had an eye at in thus giving up his Son: Which being far different from those which the Jews propounded to themselves, maketh that to be sinful in them, which was not so in him. But not to insist upon this, which will be yielded at all hands. For God thus to dispose of his Son, thus to give this Cup to him, to will his suffering and death, it was no more than he might do.  
But what was it for him to concur with Judas and the rest, Q. 2 
How God concurred in this Act, yet without sin.  in such a manner as hath been declared, not only to foresee what they would do, and to permit them to do it, but to will, decree, determine whatever they should do, and to give them power for the executing of it, how shall we here free him from concurring and partaking with them in the sin? yea from being the Author of that their sin? here lieth the main difficulty.  
For the clearing hereof, A. 
The former particulars reflected upon.  let me briefly reflect upon every of these now mentioned particulars, showing you, how that there is not that in any of these which can fasten any such charges upon God.  
1. For the first, his foreseeing of this; 
His foreseeing of the sin, no cause of it.  this he might do, and yet be no cause of it. The Sun shineth upon noisome Dunghills and Kennels, yet is it neither the cause of those offensive Vapours which are exhaled from them, nor yet infected with them.  
2. 
Nor his permitting of it, which he might do. being not bound to hinder evil.  He permitted that wicked act to be done, which he could have bindered; so he doth all other; and it is no more than he may do, inasmuch as  
1. He is not bound to hinder what evil he can, which man is; and that maketh this to be sinful in man. For him to permit sin, when he can hinder it, is all one as to act it. Malum qui non impedit, quando potest, facit. Inasmuch as the Law requires it from him. But so is it not with God. He is not bound to hinder sin, to afford his restraining grace unto his Creature, to hold it up from falling into this or that sin, though he could do it.  
2. 
And knowing how to bring good out of it.  And again, he certainly knoweth how to order it, how to dispose both of the sinner and sin, so as to bring good out of evil. And therefore he may permit it. A man that rideth upon a mettalled Horse, so long as he holdeth the Bridle in his hand, he may let lose the reins, and so suffer him to fly out, because he knoweth how to check, and take him up, or turn him at his pleasure. Such a Bridle hath God upon all the Sons of men, (I will put my book in thy nose, and my bridle in thy lips, (saith the Lord to Sennaeherib, Isa. 37.29.) He can restrain or turn them at pleasure, knowing how to dispose of them and all their sinful actions, how to turn them to good. This cannot Man do. And therefore as he may not upon this account act sin, for any to say, Let us do evil that good may come, this Paul chargeth as a most desperate and damnable Doctrine, Rom. 3.8. so neither may he willingly permit it. But this God can do, and that certainly, infallibly. He who at the first brought light out of darkness, can bring good out of evil: This was his design in permitting joseph's Brethren to sell him, he meant it to good (as I have shown you.) And so it was in permitting the Jews to crucify his Son, he knew how to bring the greatest good out of this worst of evils, which also he did, and therefore he gave way to it; which upon this account he might do.  
3. And (thirdly) he not only permitted, but also willed this action of theirs. But how? 
God willed this not with a will of Approbation, but Permission, & Ordination. Alsted. Pos●m. p. 465.  Here we must distinguish. There is a twofold will in God, Voluntas approbationis & complacentiae, and Voluntas Decreti, Permissionis, & Ordinationis. A will of approbation, whereby he willeth that a thing should be done, as wellpleasing to himself. And a will of Permission and Ordination, whereby he willeth to permit a thing to be done, and to order it in the doing, and when it is done. Now in this latter way did God will this wicked act of the Jews; not by way of approbation, giving them any allowance for what they did, but only by way of permission and and Ordination, he willed to permit them to do it, and then to order what they did, making use of it for those righteous and gracious ends which he had propounded to himself.  
Fourthly and lastly. He did conour in the very act itself, as in delivering his Son into their hands, 
God's concurring in this Act not sinful.  so in powering them for the executing of what he had decreed.  
Quest. But how could this be without sin? 
Bellarmine left to his shifts.   
To this Bellarmin and some of the later Jesuits return Answer. 
Deus non efficit actionem illam quae homini est peccatum, ut causa particularis, sed ut causa universalis, praebens vim, & influxum quendam indifferentem & communem ad illam actionem, & ad contrariam, qui à concursu secundae causae Innita●ur. Bellarm. ●ubi suprà.  That God doth concur with the Creature in finfull actions, not as a particular, but as a general, an universal cause, affording to it only a kind of general influence and assistance, which in itself is indifferent to carry it this way, or that way, to the doing of this action, or the contrary to it, good or evil, the determining whereof is left to the Creature itself, to the liberty of man's own will.  
But as for this new device of theirs, 
God's concurrence in humane Actions more than general. Vid. Alvarez. Disp. 21.  we find it justly rejected by others of their own, who look upon it, (as well they may) as not a little derogating from the wise Providence of God, making it to be confused and imperfect, and altogether uncertain, which it must needs be, whilst it dependeth wholly upon the Creature for the determining of the event of it. 
Absit quod Deus quicquam velit in universali & consuse, & illud nolit in particulari & distinct. Bradward. l. 1. c. 34.  For a man to spur and put on his Horse, leaving him to choose his own way, all would conclude it to be no wisdom in the Rider. And for God thus to leave the Creature to itself for the determining of its own actions, whilst he only affords such a general concurrence, A. it derogates not a little from his Wisdom. 
In every sinful Action two things, the Act itself, and the Deficiency in it.  And therefore to leave them.  
More sound, for the resolving hereos, take we notice, that in every sinful Action there are two things, the Materiale and the Formale (as some call them) there is the Act itself, and the Inordination or Deficiency in that Act. A known Distinction, usually explained and cleared up to vulgar capacities by those plainer and obvious similitudes. In a horse that halteth there is his going, and his halting, the one is the act itself, the other is the deficiency in that act. So in a cracked Bell, when it is struck, there is the sound and the jarring. Even so in every sinful actien, in sins of Commission, (for in sins of Omission there is nothing but deficiency) there is the Act itself, and the inordination in that act. Instance in the case in hand, the Jews putting Christ to death, there was the Act, their crucifying of him, and the inordination in that act, the evilness of the action, which was their doing it without a warrant, and with such evil intents and purposes as they did. Now to apply the distinction.  
As for the Act itself, 
God the Author of the one, not of the other.  that action in the doing whereof the Creature sinneth, God hath a hand in it, and that not only in the ordering and disposing of it, but concurring in it, he being the principal Agent, and the Creature only his Instrument in acting of it. But for the deficiency, the inordination, wherein properly lieth the evil of the Action, and so the sin, that is the Creatures own, God is not the Author of that, nor any cause of it at all. This is a man's own work, the fruit of his own Corruption, which is properly the Mother of all sin, as Satan is the Father of it. How this may be, those forenamed similitudes do very fitly illustrate. A man that spurreth a lame horse, or strikes a cracked Bell, he is the cause of the motion of the one, and of the sounding of the other, but not of the halting or jarring; that is from themselves. So here, the motion or action is from God, without whom (as I told you) the Creature cannot move, but the deficiency therein is from man himself. 
Siene aer sole jucente per vitrum coloratum, lumen habet a sole, colorem a vitro, sic hominum actiones malae habent a Deo ut sint, ab hominibus ut malae sint. Alsted Theol. Polem. p. 402.  And so that other made use of by some later Divines expresseth it well. The Sun shining through a coloured glass, it is the cause of the light, but not of the colour, that is from the glass itself. Thus doth God make use of man as his Instrument in doing of this or that action, in acting whereof the man sinneth, the action here is Gods, the sin is the man's own. So is it with all sinful Actions, they have their existence, their being from God, their evilness from man.  
Now apply this general to the particular case in hand, 
Applied to the present c●se.  God did concur with Judas, and the High-priests, and the rest in all those acts which they did in putting Christ to death. They were herein but his Instruments, it was God that acted in them, and by them. Thus the Act was his, but the sin was theirs. So it is, No action in itself is simply evil, as it is an action. To put a man to death is not evil in itself. The Judge pronounceth sentence against a Malefactor, and the Executioner exeutes it, and it is evil in neither. But to put a man to death without Authority, or without cause; to do it wrongfully or cruelly, there is the evil. That Christ was put to death by the Jews it was God's action, and in him (as I have shown you) not unjust, but that they did it without warrant, without cause, maliciously and cruelly, that was their sin, 
How Gods Providence reacheth to the evil of sinful actions.  which God had no hand in.  
Q. But what then, doth the Providence of God reach only to the Actions, doth it not extend also to the evil of the action, to the sin itself?  
A. To this I have in part returned Answer already. Take it again briefly. It doth. However God be not the Author of the sin that is acted, yet his Providence is exercised about it. And that (as I said)  
1. In permitting it to be done. Which he doth not simply for itself, 
In permitting it.  but in order to those just and righteous ends which he propoundeth to himself.  
2. And secondly in Ordering it. God's permission is not a bare Negative permission, 
In ordering it.  a not hindering of the evil which is done, but an Operative, an Effectual permission, (so Melancton, 
Dicitur autem permissio efficax, non quod Deus peccatum efficient, sed Ordinem illius. Alsted. ubi suprà.  and Beza, and some other of our Divines call it,) Efficax permissio, not that God effecteth the evil of sin, but ordereth it. Thus did his Providence extend to this sin of the Jews in crucifying of Christ; which he so permitted, as that he ordered it, making it subservient to his own designs in effecting that great and good work by him intended, the redemption and salvation of his Elect people.  
And thus have I endeavoured to clear up unto you this important truth. Which if I have not done so clearly as you could have wished, let it be imputed to the depth of the matter, and not to any affectation of obscurity in my handling of it.  
To close it up with a word of Application. Applic. 
Three Attributes of God shining in this Glass.  Did God the Father thus give this Cup to his Son, here behold and admire 

Wonderful wisdom,  
Exemplary Justice,  
Unparalleled Love;   all clearly shining in this Glass, manifested and declared in this one Act.  
1. Wonderful wisdom. Such is the wisdom of God which he hath manifested, 
Won derfull wisdcome.  as in the work of Creation, so of Redemption, in finding out a way and means of restauration and salvation for lost Mankind. Which is effected in a wonderful way, such a way as all the wisdom of Men and Angels could never have thought of, viz. by giving this bitter, this deadly Cup unto his Son, which being drunk by him might be a Cup of salvation to all that believe on him. Were it so that a Physician could find out such a medicinable Cup as would cure all Diseases, who but would therein admire his skill? Of such virtue is this Cup which God the Father gave unto his Son, a true Catholicon, sufficient for the cure of all soul-diseases in them who shall apply it to themselves through faith. Herein admire we the wisdom of God in finding it out; in finding out such a means whereby, satisfaction being made to his Justice, there might be way made for the full exercise of his grace and mercy towards forlorn sinners. Never was the wisdom of God more wonderfully manifested in any act then in this. Thence is it that the Apostle speaking of Christ, and Christ crucisyed, he calleth him the wisdom of God. 1 Cor, 1.24. We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness, but unto them which are called Christ the Power of God, and the wisdom of God. A crucified Christ was, and is to the Jews a scandal, a stumbling-block. They having dreamt of a Temporal Messiah, that should be outwardly pompous and glorious, armed with power for their deliverance, they could not endure to think of a crucified Saviour. He who could not save himself was no Saviour for them. He saved others, himself he cannot save, (say some of them in a scoffing and deriding way, when they saw him hanging upon the Cross,) Math. 27.42. And in like manner he was to the Greeks foolishness, who could not by all their supposed wisdom see any Reason, why salvation should be expected in such a way, from such a Saviour. But to them that are called] called out of darkness into light, endued with a right understanding of this sacred mystery, to them is Christ the Power of God, and Wisdom of God,] so called, in as much as the Power and Wisdom of God were wonderfully manifested in him and by him; and that as in his Life, so in his Death, His Power in conquering his and his Church's Enemies, Sin and Satan, His wisdom in this way and by this means executing his most wise Counsel and Decree, touching the Redemption and Salvation of his Elect people. Here was wisdom. We speak the wisdom of God in a mystery, (saith the same Apostle speaking of the Doctrine of the Gospel) 1 Cor. 2.7. And hereof give we unto God the glory, admiring and adoring it; saying with that Apostle what he doth upon another account, Rom. 11.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! O the depth of the riches both of the wisdom and knowledge of God.  
2. And thus beholding his Wisdom, do we the like by his Justice, 
Exemplary Justice.  which was also in this act wonderfully declared and manifested, in God the Fathers thus giving this Cup to his Son. His Son having undertaken for his Elect, to make satisfaction for their sins, he being thus become their Surety, God his Father spareth not him, but delivereth him unto the death. So just, so impartial is God in the punishing of sin, not sparing it wherever he meeteth with it, but requiring satisfaction to his Justice; which because men of themselves are not able to make, therefore he required it of this their Surety.  
3. (in the third place) behold we here unparallelled Love, 
Unparallelled Love.  Herein is love (saith St. John) that God sent his Son to be a Propitiation for our sins, 1 Joh. 4.10. Herein is love,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that love. God hath in many other passages manifested his love to his Elect people, but in none like unto this, his sending his Son into the world for their sakes, and that not only to teach and instruct them by his Doctrine and Example, but to be a Propitiation for their sins, to redeem them by his blood, to die for them. Here was unparallelled Love, as in God the Son in thus giving himself, so in God the Father in thus giving his Son. Herein did Abraham express his love to God, in offering up his Son to him. And herein did God the Father express his love to us, in offering up his Son for us. Give we unto him the glory of this grace. Glory be to the Father, and to the Son, and to the Holy Ghost, saith the Church in that ancient Hymn, giving us to take notice that there is a peculiar glory which is due unto each of the Persons in the blessed Trinity. And so there is from this work of Redemption. Besides the glory which is due unto the whole Trinity, whose joint design this was, there is (as I may call it) a Personal glory due unto each Person. Glory to the Father for giving his Son, Glory to the Son for giving himself, and Glory to the Holy Ghost for revealing this mystery to us, and in us. Now give we to each what is their due. As to Christ the glory of his suffering, his drinking of this Cup, (of which I shall (God willing) speak hereafter,) so unto God his Father the glory of this act of grace in him, his thus giving his Son, giving him this Cup to drink for us. And thus have I done with this Second Particular in the former part of the Text. By whom it was that this Cup was thus presented, viz. by God the Father. The Cup which my Father hath given.] The third is yet behind, to which I now come.  
To whom this Cup is here said to be given. Partic. 3 
To Whom.  To Me.]  
God the Father gave this bitter Cup to his Son Christ; 
This Bitter Cup given to Christ.   
He was the Subject of this Passion. Jesus Christ the Son of God. So Scripture every where asserts it. God so loved the World that he gave his only begotten Son, Joh. 3.16. He spared not his own Son, but delivered him up, Rom. 8.32. To him was this bitter Cup given.  
But how to him? Explic.  
And wherefore to him?  
The resolving of these two Questions will be sufficient for Explication and Illustration.  
For the former, Q. 1  
How is this Cup said to be given to Christ? 
Whether to Christ as God, or as Man, or both.  How was he the subject of this Passion, whether as God, or as Man, or both?  
To this take the Answer briefly.  
This Cup was given to the Person of Christ. A. Whole Christ was the subject of this Passion. 
Whole Christ the subject of this Passion.  It was that Person who was both God and Man which suffered, died. It was not the humane nature alone, as abstracted and separated from the Divine, which thus suffered, but whole Christ; Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ God and Man. It is a true Rule, that all the Actions and Passions of Christ, whatever he did or suffered as Mediator betwixt God and Man, they are all to be attributed unto his whole Person, as God and Man. And such was this work which he did upon the Cross, the satisfaction which he there made it was Opus Personale, a Personal work, wherein both the Natures were interested. Not the Manhood alone, or the Godhead alone, but both together in one Person, The Cup which my Father hath given me,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word is Personal. It was not given to him as God, or as Man, but as both God and Man in one Person.  
Q. 
Yet suffering only in his Humane nature. August de Haeres. c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deipassiarii, Superiore etiam saeculo in Germania nostra quidam ausi sunt asserere Christum secundum utramque naturam passum esse, Polan. Syntag. l. 6. c. 18. The Divine nature impassable.  But what then, did both Nature's drink of this Cup? Did Christ suffer in, and according to both natures?  
A. So indeed some Heretics of old asserted it, that Christ suffered not only in his humane nature, as Man, but also in his Divine nature as God. From whence they were called by the name of Theopassians; who have not wanted some to follow them in after-ages, and some of late times. But this is justly condemned as an Error, a gross one, asserting a plain impossibility. True it is, all things are possible with God, viz. to do them, but himself not passable in any thing, so as to suffer from his Creature. Christ as God he could not suffer, he could not die; the divine nature being impassable, as well as immortal. A Truth fitly illustrated by a familiar similitude. Whilst the Axe heweth a piece of Timber upon which the Sun shineth, the Wood is cut, but the Sunbeams not touched, they still remain impassable. Even so was it in the Passion of Christ; the humane nature suffered, but not so the Divine. Though united unto the humane whilst it suffered, yet it remained impassable. As it is with the soul and body in man, though both be united together whilst the man suffereth some corporal punishment, yet the Body properly feeleth the smart of it, the soul not suffering, save only by way of sympathy. So was it here in the sufferings of Christ, the Godhead and Manhood were both united in the Person suffering, but the Godhead suffered not. So as we must then conclude it, that the whole Person of Christ suffered, but properly in, or according to his humane nature. So Scripture explains itself. Christ suffered for sins, etc. being put to death in the Flesh, (saith St. Peter) 1 Pet. 3.18. And again, in the Chapter following, vers. 1. Christ suffered for us in the Flesh.] It was Christ that suffered. The Person of Christ, he who was both God and Man, but how? What, in his divine nature? Not so, but in his humane, in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, according to his humane nature. This is that which St. Paul meaneth, 2 Cor. 13.4. where he saith, that Christ was crucified through weakness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, through the weakness of his Flesh, his humane nature, which was subject to all humane infirmities, sin only excepted. In this nature it was that Christ suffered, in his humane nature, and only in that. As for his Godhead, it suffered not.  
Q. No, 
How God is said to have suffered and died.  (you may say) what then means that of the same Apostle, Act. 20.28. where he tells the Elders at Miletum, that God purchased the Church with his own blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that other Text, 1 Cor. 2.8. where he saith of the Jews, that they crucified the Lord of Glory. And so St. Peter, Ye have killed the Prince of life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Author of it, Act. 3.15. Texts made use of by those Heretics of old for the maintaining of the suffering of the divine nature in Christ.  
A. To this the answer is obvious and easy. In Christ there are two natures, which are so united as that they make but one Person. And from this union floweth a communication of properties, 
Passio Christi Divinae naturae tribuitur Dialecticâ tantum & verbali, (ut aiunt) praedicatione, non autem Physicâ & real, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Danaeus de Haeresib. c. 73. Vid. Engl. N. Annot. in Act. 20.28.  (as they call it) whereby that which is proper to one nature is sometimes attributed to the other, or rather (as some of our Divines do more warily and sound explain it,) that which is proper to one nature is attributed to the Person denominated from the other nature. 
In hoc utroque loco quod proprium est humanae naturae tribuitur Personae à divina natura denominata per communicationem Idiomatum. Polan. Syntag. ubi suprà.  And so look we upon it in those Texts. To shed his blood, to be crucified, killed, it was proper to the humane nature of Christ, but it is there attributed to the whole Person being denominated from his Divine nature. God shed his blood, that is, that Person who was ruely God, as well as Man, shed his blood, not as God, but as Man. Deus sed non qua Deus, God, but not as God. Deus sed non Deitas, God in the Concrete, not the Godhead in the Abstract. The Lord of glory was crucified, the Author of life was killed, that Person who was so in respect of his divine nature, was crucified, killed in his humane nature. That which is proper to one nature is attributed to the person. So is it with man, in whom soul and body are united, that which is proper to one of these is attributed to the Person. As when the Body is sick, wounded, buried, we say the man is so. So in the sufferings of Christ, it was his Manhood which suffered, not the Godhead, yet it is attributed to the person. Which is (as I say) sometimes denominated from the one nature, sometimes from the other. It was the humane nature of Christ, or the Person of Christ in and according to his humane nature, which properly suffered.  
And this he did in his whole man, 
Christ suffering in his whole man. In his Body.  both in his Body and Soul.  
1. In his Body. This it was which was bound, scourged, spit upon, Crowned with thorns, which first bore the Cross, and then was born of it, which was pierced by the Nails, and the Spear, which shed its blood. Thus did he bear our sins in his own body on the Tree, (as St. Peter hath it) 1 Pet. 2.4. And we are said to be sanctified, (that is, freed from the guilt of sin, and consecrated to the service of God) through the offering of the body of Jesus Christ, Heb. 10.10.  
2. But not his Body only, but his Soul also. 
In his Soul.  That also did bear a part in this suffering; which it did not only by way of sympathy with the Body, but immediately in and by itself. So it did in that Agony of his in the Garden, where he made that sad complaint to his Disciples, My soul is exceeding sorrowful even unto death, Matth. 26.38. And afterwards upon the Cross, where being under a sad Eclipse, the light of his Father's countenance being hid from him by that black Cloud, the sins of the World, in that conflict he cryeth out, My God, my God, why hast thou forsaken me? Matth. 27.46. Thus did he then suffer in soul. His soul being made an offering for sin, (as well as his Body, (as the Prophet Isai hath it) Isa. 53.10. Thus did he suffer in his humane nature, in his whole man, both Body and soul.  
Q. But (it may be said) what then, did not the Godhead also act a part in this Tragedy? Was that only a Spectator, a Looker on, whilst the Manhood suffered.  
A. 
The Godhead acting in the suffering of the Manhood.  Not so, the Godhead at this time was not idle, though it did not bear, yet it acted a part in this Passion. Though it did not suffer with the humane nature, yet it concurred with it in sufsuffering. Which it did in divers particulars. Take we notice of Four or Five of them.  
1. Voluit. It willed that suffering. Christ as God willed that his suffering as Man. 
Willing that it should suffer.  So much he intimates unto his Disciples, Joh. 10.17, 18. where he tells them, I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself. He laid down his life, how? why by the same power by which he took it up again, by the power of his divine nature, according to which he is properly called the Prince (or Author) of life, Act. 3.15. By this power it was that he raised up his body from the death, and by this power it was that he gave it up to death. It was not the power of his humane nature that could do this, to lay down his life, and take it up again at pleasure. This was an act of his divine nature, as well as his humane.  
2. Quievit. As the Godhead willed that the Manhood should suffer, 
Resting that it 〈…〉 suffer.  so it rested that it might suffer. The divine nature was not withdrawn and severed from the humane in the time of its passion, the union betwixt them being indissoluble, but it rested, not putting forth its power in any way of resistance, which if it had done, it was not all the Powers of Hell, all the Men and Devils in the World that could have brought him to the Cross. The Godhead rested, slept (as it were,) even as Samson did whilst his locks were cut off) which it did for those three days, during which time Christ seemed to be wholly left in the hands, under the power of those his bloody enemies, for them to execute their rage and malice upon him. Thus the Godhead though (as I said) not separated from the Manhood, (which it never was, even then when Soul and Body were separated the one from the other, the Godhead was severed from neither) yet it rested. Even as when a man is asleep, his soul is not departed from his body, yet it seemeth to have left it, inasmuch as it doth not exercise those operations which before it did, not looking out by the Eye, not speaking by the Tongue, not working by the Hand, etc. So was it here. The Godhead being still with the Manhood, dwelling in it, and that (as the soul doth in the body) Bodily, 
In ipso in●●hitat plenitudo divinitatis corporaliter, quià in Templo habitaverat umb●alite●. Grot. Ann●t. ex August. in loc.  (that is Paul's word, Col. 2.9.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non umbraliter, (as Augustine explains it) not in the shadow, as it dwelled in the Temple, but Corporaliter, Bodily, that is, Personally, substantially, yet it rested for a time, not showing itself, not exercising its wont operations. The Godhead rested that the humane nature might suffer.  
3. Sustentavit. Though the Godhead thus rested that it might suffer, 
Supporting it in suffering.  yet it secretly supported and bore it up in suffering, enabling it to drink this Cup, to suffer that which otherwise of itself it could never have been able to have done, viz. the wrath of God due unto the sins of the World. An insupportable burden. Such is the least drop of it; Who knoweth the power of thine anger? Psal. 90.11. What is then such a full Vial of it as was poured out upon Christ in his sufferings? This could his humane nature of itself never have borne. But it was secretly supported by the divine nature. As it is in Man, where (as the Wise man hath it, Prov. 18.14.) his spirit sustaineth his infirmities, the soul being of a cheerful temper beareth him up under his bodily ailments. So here that Eternal spirit, which dwelled in the humane nature of Christ, sustained and bore it up under those otherwise unsufferable sufferings.  
4. And not only bare it up under those sufferings, 
And making it a Conqueror.  but made it a Conqueror in them, and over them. Such was Christ, and that even upon the Cross. Having spoilt Principalities and Powers, he made a show of them openly, triumphing over them in it, (saith the Apostle) Col. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In and upon his Cross, that being to him as a Chariot of Triumph, where he conquered and triumphed over all the powers of Hell. This did he by the power of his Godhead. Which was to his Manhood (as one maketh the comparison) even as the hook is to the Bait, 
R●●●ous in Synibol. 〈◊〉 Cyp●●anum.  which not only keepeth it from being devoured by the Fish, but taketh the Fish which swalloweth it. Such a bait was the Flesh, the humane nature of Christ, a Worm, (as David saith of himself, Psal. 22.6. I am a Worm) frail weak flesh; and this bait was exposed to those Leviathans, Satan, Hell, Death, all which by't at it, ready to devour it, Hell opened her mouth upon him, the Grave swallowed him up, so as he seemed now for ever lost; I but there was a hook within this bait, the divine nature, which was (as it were clothed and covered over with this Flesh, and by the power hereof this Infirmity of Christ (as the Apostle there calleth it in that Text forenamed) his humane nature, though in itself weak and frail, was made not only able to suffer, but to overcome in suffering. So as to lead Captivity captive, even as the Fish is taken by the Hook which it had swallowed down.  
5. Efficaciam dedit. The Divine nature gave efficacy to the sufferings of the Humane, 
Giving efficacy to those sufferings.  making them effectual for the ends intended, for the satisfying of divine Justice, and the meriting salvation for his Elect people, which without the concurrence of the divine nature they could never have been. So Damascene rightly, Patienti carni conjuncta est divinitas. 
Patienti carni conjuncta erat Divin●●● menens imp●ssiblis, & 〈◊〉 u● 〈◊〉 essent sal●●●. Dama●c O●thod. Fid. 3. c. 15.  To the Humanity of Christ suffering was joined the Divinity, which in itself remained Impassable, yet gave virtue and efficacy to those sufferings, making them meritorious and saving▪ As for the humane nature alone, that could have merited nothing, at least not for others. Though it had fulfilled the Law, (as it did) yet could there not have been any super-erogation in that due obedience, so as the merit thereof should extend beyond itself. And whatever it had suffered, yet being in itself but finite, it could not have made an infinite satisfaction, such as the Justice of God required for the sins of the world. It was the divine nature concurring, which made this Obedience of his, both Active and Passive, so meritorious; which gave such virtue to these his sufferings, causing the merit thereof thus to overflow the banks, to extend to the whole world of his Elect. This it was which made this satisfaction in the value of it infinite, inasmuch as though it was made in a finite nature, yet by an infinite person, God shedding his blood, that Person who was so. The divine nature being personally united to the humane whilst it suffered, it gave efficacy to those sufferings.  
Thus did this our Highpriest, the Lord Jesus (as the Apostle telleth us, Heb. 9.14.) through the eternal spirit offer up himself unto God. His divinity offering up his humanity, (as Aaron did the sacrifices, who was therein a figure of Christ as God,) and giving efficacy to that sacrifice, making it to be of an infinite value and virtue for satisfying and sanctifying. Here have you an enumeration of five particulars; wherein the Godhead of Christ concurred with his Manhood in suffering.  
But I shall no longer insist upon this. Thus you have the first of these Queries resolved, How this Cup was given to Christ, how he was the subject of this Passion. The Second is yet behind, of which briefly.  

Why did God the Father thus give this Cup to his Son Christ? Q. 2 
Why God ●ave this Cup to his Son.   
Why to him? And  
Why only to him? So we may divide the Question into two.   
Q. Q. 1 1. Why did God the Father give this Cup unto him? 
Why to him.   
A. This he did, not for his own sake, A. not that he deserved any such thing, 
Not for his own sake.  not that there was any fault in him. As to this we have his Judge for his Compurgator. Pilate having throughly examined him, though (questionless) he sought matter against him, before he passeth sentence upon him, acquits him, declaring to his Accusers, that he found no fault in him, I find in him no fault at all, vers. 33. of this Chapter, whereof the Text is part; which he inculcates once and again in the Chapter following, Cap. 19 v. 4. & 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no cause at all why they should proceed against him in such a manner as they desired, nothing worthy of death. Man could find no fault in him, nor yet did God his father find any; who by a voice from heaven gave this testimony to him at his Baptism, This is my Beloved Son, in whom I am well-pleased, Mat. 3.17. He was then well-pleased with him. Neither had he any cause to be afterwards displeased with him, he being obedient to his Father in all things. So he was throughout his whole course; not being guilty of any sin, whether in his nature or life. He was that immaculate lamb of God, as St. Peter calls him, 1 Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lamb without blemish, and without spot.] Without blemish, free from Original corruption. That holy thing which shall be born of thee, (saith the Angel to Mary, speaking of her Son, Luk. 1.35. And without spot] Free from all actual sins and transgressions. He did no sin, neither was there guile found in his mouth, 1 Pet. 2.22. Thus was he, (as the Apostle describeth him, Heb. 7.26.) Holy, Harmless, undefiled, separate from sinners. So as there was no desert in him why his Father should give this Cup to him, why he should afflict and put him to grief in this manner that he did. This was not for his own sake.  
But it was for our lake. 
But ours.  He spared not his own Son, but delivered him up for us all, Rom. 8 32. Even as Joseph was sold into Egypt, that he might save much people alive; and Ionas was cast overboard, that the rest which were in the Ship might not perish. Thus was this bitter, deadly Cup given unto Christ, that it mgiht be a wholesome Cup, a Cup of salvation unto others: He suffered for us. So the Prophet sets it forth most fully in that known Text, Isa. 53. Surely he hath born our griefs, and carried ou● sorrows, vers. 4. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, vers. 5 all we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all, vers. 6. For the transgression of my people was he stricken, vers. 8. Thus did he suffer, not for his own sake, but ours. Christ hath once suffered for sins, the just for the unjust, 1 Pet. 3.18. Having taken upon him the sins of the World, he was now made sin, who knew no sin, a sinner by Imputation. And being so, God giveth this Cup unto him, as standing in the room of his Elect, requiring satisfaction to his Justice from him.  
Q. Q. 2 2. But why was this Cup given only to him, why not to any other but him? 
Why only to him.   
A. A. For this take a threefold Reason.  
1. No other was able to drink it but he. It is our Saviour's speech to the Sons of Zebedee, Matth. 20. 2●. 
No other able to drink it.  Are ye able to drink of the Cup that I shall drink of? So it is, others may taste of this Cup, sip of it, but none to drink it. Not this Cup. 
Mihi hic calix datus est, noa alteri, nemo enim ad hoc sufficit, praeter unum me, Ferus in Text.  As for the Cup of castigatory afflictions, Gods own people may, and often do drink deep of it. So did those two sons of Zebedee, to whom he there speaketh, James and John, whom he tells in the next verse, Ye shall indeed drink of my Cup, vers. 23. this accordingly they did, the one of them (James) being Martyred, Act. 12.1. the other (John) after many sufferings, banished, Rev. 1.9. But for the Cup of satisfactory punishment, which properly was Christ's Cup, none could drink that without perishing by it, but himself, none but he who was more than Man, God as well as Man.  
2. As none other was able to drink it, 
None 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 Jew's or Gentiles. The blood of Jesus Christ cleanseth us from all sin, (c. 1. v. 7. of that Epistle) from Original sin, Actual 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 kind to be given to any besides him.  
3. This Cup was given only to him, that he might have all the honour of this great work, 
That he might have all the honour of this work.  the work of Man's Redemption. I have tiodden the Winepress alone, and of the people there was none with me, (saith the Lord, speaking of the destroying of his, and his Church's enemies, which he would do by himself alone,) Isa. 63 3. And so did Christ in his Passion, (of which the greatest part of Expositors, (though not so rightly,) understand that Text,) he there trod the Winepress of his father's 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 find acknowledged by that Choir of Angels and Elders in that Song of theirs, Rev. 5. Thou art worthy, etc. for thou hast redeemed us unto God by thy blood, v. 9 And again, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing, v. 12.  
Thus have I dispatched the Doctrinal part of this other important truth, touching the subject of this Passion; wherein I have shown 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 ways, 
Applic.  By way of 

Information,  
Terror.  
Comfort.  
Instruction.    
1. Use. 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 strictness of God's Justice, the greatness of his love; both wonderfully appearing in this dispensation. 
The strictness of God's justice.   
1. The strictness 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 shown you) he had no sin of his own, whether Original or Actual, 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 connivance, 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, pouring out a full Vial of his wrath and indignation upon him. The most exemplary and signal piece of Justice that ever was. The drowning of the World with water, the destroying of Sodom 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 impartial, 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, etc. (say the Schools) he who loveth or hateth a thing for itself, loveth or hateth it wherever he finds it. And thus God hateth sin. It being contrary to his nature, he hateth it for itself, and therefore wherever he finds it, he will not spare it. Such is the strictness of his Justice.  
2. Behold the greatness 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 die; yet here God was pleased to find 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 laid his Son upon the Altar, ready to sacrifice him in obedience to God's 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 entireness of God's 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 lain under unto all eternity. Wonderful, unparallelled 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.  
2. By way of Terror. Use 2 Did the Lord thus deal by his Son, his dear Son, 
Terror to God's 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 dry? Christ himself was as a green tree, which having sap and moisture in it, is not so combustible, so apt to take fire, the Jews were as a dry 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 God's wrath to feed upon? And let it in like manner be applied to all wicked and ungodly persons, who being no better than dry trees, having no sap of grace in them, void and destitute of all goodness, 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 God's 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 Gospel 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 scarcely be saved,] pass 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 practices) 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 dreadful 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 thereof, and drink them. God hath terrible Judgements in store for them such as shall end in endless despair, and utter destruction. Upon the wicked he shall rain snares, fire and brimstone, 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 lie in a state, and go on in a course of sin, daring to give allowance to yourselves 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 pass by those sins, which you dare with so high a hand commit against him? It is that which the Prophet Jeremy 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 go altogether unpunished? Thou shalt not go 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 than others, much less 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 near 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 endureth 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 do. My spirit shall not always strive mith man, Gen. 6.3. No, this Cup here given to Christ showeth, what all those who are out of Christ, even all unbelieving and impenitent sinners, who stand chargeable with their own sins, must expect and make account of. The Cup of the Lords wrath shall be reached forth unto them, and they shall drink it; yea so drink it as the Prophet Jeremy saith the Church's 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. Use 3 Did God the Father thus give this Cup to his Son, his natural son, 
Consolation to God's 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 trials, this they must make account to taste of. That which our Saviour said to the Sons of Zebedee, Matth. 20.23. may be applied to all the Sons and Daughters of God, They shall indeed drink of Christ's Cup, and some of them drink deep of it, being thus made conformable to him in his sufferings, so filling up that which is behind 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 Christ's Cup, which being given to him, and drunk by him, there remaineth no more suffering of this kind 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 of Gods Chosen? vers. 33. who is he that condemneth? It is Christ that died, vers. 34. This will not God himself do. Nay, (with reverence may we speak it) this in Justice he cannot do. Justice requireth satisfaction but once. Now, shall not the Judge of all the earth do 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 Original hath it word for word, a Text which (as our late Annotator observes upon it) being so rendered, and rightly understood, maketh much for the vindicating of the Doctrine of Christ's 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 Christ's, 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 shown) 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 God's Elect, whose Iniquities were laid upon him, as the sins of the people were upon the head of the Scape-goat, Leu. 16.21. And being laid on him they were taken away by him, (as their sins were carried by the Scape-goat into the Wilderness,) taken away as to the Gild of them. So as justice being in this way satisfied, all true Believers may now come, and come with boldness 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, Use 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 natural 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 Christ's peculiar portion, and so belongeth not unto those that are Christ's, 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 than what they found. Shall we dare to give allowance to any known sin, how sweet soever it may seem to be for the present, it will be bitterness in the latter end. As Abner told Joab, when he was pursuing his brethren in such a revengeful way as he did, Knowest thou not (saith he) that it will be buter●esse in the latter end? 2 Sam. 2.26. So let it be said to all those who shall dare to pursue any sinful way or course; how pleasing soever for the present it may be to corrupted nature, yet let them know, it will be bitterness 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 sin.  
Nor yet spare it. 
Not sparing it,  This would not God do in his own Son. This let not us do; spare not sin wherever we meet with it.  
Not in others. 
In others.  Though the person be never so near, never so dear to us, yet let not that plead a toleration for his sin. Accursed is that affection, which so blindeth a man's 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 Original) 1 Sam. 2.13.  
And whilst we do not spare sin in others, 
Much less in ourselves, but taking vengeance upon it.  much less do it in ourselves. But here take we vengeance upon it; dealing by our sinful lusts, as the Jews did by our Saviour, crucifying them. This Paul maketh to be a Property of those that are Christ's, Gal. 5.24. They that are Christ's have crucified the flesh, with the affection's and lusts. And this dough. Looking up unto the Cross of Christ, and there taking notice how dear our sins cost him, let us crucify them, mortify them, not living in them. Which if we do, 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 mortify the deeds of the body, ye shall live, Rom. 8.13. Thus take revenge upon our sins.  
And taking revenge upon them, 
And upon ourselves for i●.  take we also a holy kind of revenge upon ourselves for them, and that by the renewing of the exercise of Repentance and Mortification; giving a bitter Cap to ourselves, afflicting ourselves with godly sorrow for them. Which will prove no less wholesome to our souls, than Cups of Wormwood, or other bitter Potions ofttimes are to our Bodies. Thus practising upon ourselves, we may escape the hands of God, which otherwise we must make account to feel of. If we would judge ourselves, we should not be judged, 1 Cor. 11.31. The only way to prevent God's judgements, Temporal and Eternal, is to forejudge ourselves, by examining, arraigning, and condemning ourselves at his Bar, and so humbling ourselves before him. Thus giving unto ourselves this Cup, we may hereby prevent Gods giving unto us some other bitter Cups, which otherwise we must expect to drink of.  
And thus have I done also with this Third Particular, the subject of this Passion, to whom this Cup was given, and so with the former part of the Text, the presenting of this Cup by God the Father to his Son Christ. Come we now to the latter, which is,  
The Son's submission in drinking of this Cup. 
Part. 2. The Son's 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 showing 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 metaphorical 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 find it plainly expounded in the 49 Chap. of the same Prophecy (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 go altogether unpurished? thou shalt not go unpunished, but thou shalt surely drink of it; the one explaining the other, To drink of the Cup is to seel the Judgements of God. So again in the New Testament. Are ye able to drink of the Cup that I am to drink of? (saith our Saviour to the Sons of Zebedee, Matth. 20.22.) that is, to suffer what I am to suffer. Thus they who worshipped the Beast, or received his mark (the followers of Antichrist) are threatened, 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 laid out for me.  
Shall I not drink it? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
This Interrogation containing a Reprehension & Resolution.  The Interrogation is emphatical, 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 find them both in the handling of them, which I shall do severally; beginning with the former.  
The Reprehension, or Check to Peter, which is here plainly intimated. 
A Reprehension to ●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 go about to cross the determinate Counsel 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 myself shall suffer, it is no other than what my Father hath appointed, who hath sent me into the world for this very end, that I should suffer and die, and so by this means purchase the Redemption of his Elect people. 
Non vis tu homo, Creatura, servus, quod vult Deus Creator, & emnium Deminus? Ferus Annot. in loc.  And what, wilt thou who art but a Man, a Creature, a Servant, dare to interpose, go 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 evil, 
A threefold Evil, each deserving Reprehension.  each deserving a just reprehension in whomsoever shall attempt them: 

1. To resist God's 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 do 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 Master's 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, tendered out of a loyal affection which he bore to him. But what saith David to it? You may read it 2 Sam. 16.10. What have I to do with you ye Sons of Zerviah? (speaking to him, and his Brother Joab, who, as is most probable, had given that counsel 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 cross God's design therein, but giveth Abishai a check for that his proffered service, which otherwise in itself 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 success. 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 than 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 than I, (saith Jeremy,) Jer. 20.7. Alas, compare man with God, and there is no compare. The very weakness of God is stronger than men, (as the Apostle hath it) 1 Cor. 1.25. And as the former part of that verse hath it,) The foolishness of God is wiser than men; that is, that which the men of this world count foolishness and weakness. In vain is it then for any, whether by power or policy, to think to frustrate his Counsels, to cross his designs, to resist his will; Why do the Heathen rage, and the people imagine a vain thing? Psal. 2.1. So is it for any to take counsel against the Lord, and against his Anointed, to oppose themselves against God and Jesus Christ, thinking to resist their will. Such was this attempt in Peter here, a vain attempt.  
2. 
Impious.  And as such attempts are vain, so impious. God's 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 downright 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 Jew's with, Act. 7.51. Ye stiffnecked, and uncircumcised in heart and ears, ye do always 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 downright impiety, which let all, as they love their souls, beware of. But also of all unadvised opposing of it through rash and inordinate zeal. This was Peter's 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 God's 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 fanatical 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 fanatical spirits have conceived, who taking notice, that all things come to pass according to the determinate counsel 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 sickness they will not make use of Physic 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 days, determined, as that they shall die, so when, and where, and how they shall die. 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 aught to make use of means, and Remedies, knowing that God bringeth his purposes to pass 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 Plaster of Figs to his Sore, Isa. 38.21. Which however some look upon as no more proper for his trouble, than the Clay and spittle which our Saviour gave to the blind 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 applied to such a malignant Ulcer as his was. Means, where God either enjoins, or affords them for our good, whether spiritual or temporal, 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 Devil would have tempted him to cast himself down from the pinnacle of the Temple upon the assurance of a Divine protection, which he had the promise of, he repels 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 do. They not only may, but must use means for the diverting of evils. 
A threefold Provi●o.  Only take it with these few Prouisoes and Cautions.  
1. Provided 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 reprovable for making this resistance, inasmuch as his Master had before acquainted him herewith, showing to him, and the rest of his Apostles, that he must go up to Jerusalem, and there suffer and die, Mat. 16.21. and withal, 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 mind 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 pouring 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 do what he did in a way of resistance to that will, it was in him justly .  
2. Provided again that these means be not unlawful means. That also was Peter's case here. 
That they be lawful 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 unlawful. Inasmuch as he, being but a private person, ought not in such a way to have resisted public 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.  
3. And (thirdly) being lawful 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 useful unto men for self-preservation and safety, they are lawful 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 bless or blast. With these cautious means of preservation from, and deliverance out of temporal evils both may, and aught 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. Pass 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, etc. Ferus Annot. in Text.  which do any ways 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 harken not to them, but reject them. Peter here an Apostle, a faithful servant to his Lord and Master Christ, out of that entire affection which he bore to him, engageth for him, and that not without hazard of his own life, and this he did out of a pious intention. Yet inasmuch as this service of his tended to the interrupting and hindering 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 find 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 go 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 verse. hath it) he began to rebuke him, saying, It be far from thee, Lord, (or, spare thyself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) this shall not be unto thee. This did Peter out of a tender affection to his Master, as tendering his life. And if we look upon the Counsel itself, at the first hearing it may seem such as might deserve a kind 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 behind me Satan, etc.] 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, he reviled not again, when he suffered he threatened not, 1 Pet. 2.23. Whatever wrongs and injuries his enemies did unto him, he bore 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 Counsel, but the Counsellor also, whom he would not endure in his sight, bidding him Avaunt, Get thee behind me,] Language one would think fit for a Dog then a Disciple, an Apostle, a chief Apostle. Nay more, Get thee behind 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 term (than which he could not have found a worse) doth our Saviour give unto Peter for his suggesting of this counsel 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 a-work 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 do. And thereupon he rejecteth his counsel, and that with indignation, though to flesh and blood never so acceptable. Never should the counsels, suggestions, attempts, endeavours of any find 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 near, whatever the Affection be from which they proceed, though never so dear, whatever the Intention be, though never so good, yet herein harken not to them, but looking upon them as Instruments of Satan, actuated and set a-work by him, reject their endeavours. So did holy Job, when his Wife gave him that counsel which we meet with, Job 2.9. bidding him, Curse God and die, or (as it may be read) Bless 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, seldom 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 shown 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 counsel 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 counsel 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 it 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 counsel 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 reject such counsels and endeavours in whomsoever.  Never giving better entertainment to such suggestions, such counsels, such attempts or endeavours as tend to such an end, whoever be the conveyors of them, or actors in them. Such is Satan's policy that he often insinuates himself into the bosoms of men, through the mediations of such as are near and dear unto them. Thus did he at the first convey that poisonous 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 find the readyer acceptance. Poison reached forth by the hand of a friend is least suspected, and so more easily swallowed down. And so do poisonous suggestions, being conveyed by a friend, a familiar, and so mixed with declarations of affection and love, they find 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 Instrumental in deceiving of others. And therefore bring we them to the Touchstone, to the balance of the Sanctuary, trying and examining whether they be for God, or against him; whether they persuade obedience to his will, or dissuade 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 Satan's speaking and acting i● them, and by them. If they persuade any thing contrary to the mind 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 Christ's eye still, when he dissuaded him from going up to Jerusalem, that he was before, still he loved Peter, I, but Get thee behind me Satan. Take we heed of so respecting our Friends, as to hearken to Satan in them. An usual 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, cries, heart-breaking entreaties and supplications of Wife, Children, and other near and dear Relations? every one crying out in Peter's language, Master, Friend, Brother, Father, Husband, favour thyself, these things shall not be unto thee. It was Paul's 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 Caesarea, they come about him, earnestly beseeching him that he would not go up thither. God having made known his mind and will what service he had for Paul to do for his name, they presently persuade 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 God's 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 die at Jerusalem for the name of the Lord Jesus. See how this service of carnal love in them (for such it was) meeteth with a check, a rebuke from him. And no better entertainment let those unfriendly services of such as out of the like carnal affection, shall endeavour to hinder us in our duty to God, from doing or suffering his will, meet with at our hands. Do they go about to withdraw our necks from his yoke? shake them off. It is our Saviour's 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 offence can there be to a Christian then to go about to hinder his obedience unto his God? Get thee behind 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, remembering 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 than men. If Equals, and so advise, regard them not; If Inferiors, and so entreat, 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 Peter's 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 Man's Redemption, so as had he had his will, himself and all others must have perished, and been for 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 ways Instrumental 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 Kingdom of Heaven themselves, nor suffer them that were entering to go in. A heavy charge.  
Take we all of us heed of any ways coming under the guilt of it, Applic. 
Christians to beware of doing this, whether  of being any ways accessary to such a disservice, of hindering the salvation of any. Which may be done divers ways.  
1. By evil counsel provoking others unto sin. As Jobs Wife there did him, 
By evil counsel.  (if the words be rendered as our Translation readeth them,) bidding him, Curse God and die. And so David in the matter of V●iah, whom by his Letter he advised Joab to murder. 2 Sam. 11.  
2. 
By evil 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 Murder, gave great occasion to the enemies of God to blaspheme, 2 Sam. 12.14. to think and speak evil of God, and of his people, and Religion. A thing which the Apostle chargeth upon the Jews, who by their walking unanswerably to their Profession, made the name of God to be blasphemed among the Gentiles, Rom. 2.24.  
3. By False Doctrine, seducing others, drawing them aside from the truth into error. 
By fall Doctrine.  A thing which the Lord complaineth of against the Shepherds of Israel, Jer. 50.6. My people have been lost sheep, their Shepherds have caused them to go astray. Which we find elsewhere more plainly expounded, cop. 23. vers. 13. of the same Prophecy. I have seen fo●y in the Prophets of Samaria, they prophesied in Baal, and caused my people to err,] drawing them into Idolatry. And the like we find charged upon that wicked Woman Jezebel, who calling herself a Prophetess, she by her teaching seduced the servants of God to commit fornication, both Corporall and Spiritual, Idolatry and Adultery, (which too go oft times together) Rev. 2.20.  
4. By laying stumbling-blocks in the way of others, giving them occasion of falling and miscarrying. 
By scandals.  This we find expressly 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 beautiful women before them, which being Idolaters, enticed them to Whoredom and Idolatry. And thus did the sons of Ely lay a stumbling block before the people, whom by their lewd practices they made to abhor the offering of the Lord, (as we find it 1 Sam. 2.17.) utterly to neglect his Worship and Service, when they saw it so polluted and profaned 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 wickedness giving occasion to the people to daisdain 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 practice, 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 enticing them to do the like, though against their own consciences) and so through thy knowledge shall thy weak brother perish for whom Christ died? his salvation may hereby be endangered. 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 died.  
Fifthly and lastly (to name no more) This may be done by hindering others from the means of salvation, 
By 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 Kingdom 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 Scriptures, 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 God's Word in a dark Lantern; 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 withholding from them the Cup in the Sacrament. Even as Peter would have withheld from his Master this Metaphorical Cup, so do 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 ways so especially in this. By keeping the means of salvation from them, (which (though unwittingly) was Peter's attempt here.) Or by keeping them from the means. Which Parents are guilty of in keeping their children from Baptism, 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 yourselves guilty of this, 
A Cavil answered.  (may some say) whilst you keep men from this Sacrament, which is a means of salvation, are not you therein hinderers of their salvation.  
A. 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, whilst 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 endangered, who by eating and drinking at the Lords Table unworthily, might eat and drink their own Damnation. This we must profess we would not willingly be accessary to. But as for those to whom this Sacrament might be a hopeful 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, entreating, beseeching, nay in the name of God requiring and commanding them, and that under a threatened 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 laid 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.  
Come we now to the second, to look upon them as expressing our Saviour's Rosolution, 
Christ's 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 Father's 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 do? Yet will he drink it, and drink it off. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 wisdom should think fit.  
Thus was the Passion of Jesus Christ in him a voluntary act. Obs. 
Christ's 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 myself, vers. 18. Thus was this offering of his a free offering, his suffering a voluntary act. Upon the Doctrinal part, whereof I shall not now enlarge, having had occasion lately to insist upon it.  
Only inquire 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 die, 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 myself, (saith he) but wherefore? Why, This Commandment 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 laid 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 Cross. Phil. 2.8. Such an absolute and universal compliance 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. Being 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 mine 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 pass from me. There was the will of his humane infirmity, Nature being desirous to preserve itself, which it might do without sin. But this will he submits, and resolves into the will of his Father. Nevertheless 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 pass 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 will 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 ways available unto them. The Justice of God required further satisfaction, even the suffering of death. This was that which the Law had threatened, In the day that thou eatest thereof, thou shalt surely die, (saith the Lord to Adam) Gen. 2.17. thou shalt die the death, be subject, and bound over unto death, not only temporal, but eternal. And under this sentence do all the Sons of Adam by nature lie, being bound over unto death, not only in their Bodies, but in their Souls, bound over unto eternal 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 natural, but to that which was equivalent to an eternal 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, etc. 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 willingness; even that ardent affection which he bore to his Elect people.  
This will love do. 
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 Sevenyears Apprenticeship for her, And (saith the Text) they seemed to him but a few days 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 do, or suffer for them.  
Applic. Where, before we pass any further, Applic. 
This Love of Christ to be admitted.  make we a stand a little, suffering our thoughts to be taken up with an holy Contemplation, and high admiration of this matchless love which our blessed Saviour doth herein express, in showing 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 endure 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 less than a thirsty man doth after a Cup of drink to quench his thirst withal. Thus was he carried 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 metaphorical Cup, (whereof that was a forerunner and a sign,) his Death and Passion, this was a thing which he was carried to with the like earnest desire. This is that which he tells his Disciples, Luk. 12.50. I have a Baptism to be baptised with, (so he calls his Passion,) and how am I straitened till it be accomplished? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quomodo constringor? how am I pressed? (viz. in spirit) how earnestly do I desire the accomplishment thereof? So we find that word used, Act. 18.5. where it is said of Paul, that He was pressed in spirit, and testified to the Jews, that Jesus was Christ. 
Intus 〈◊〉 apud se astuabat prae ●tli ardore. Beza Gr. Annot. in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he had a strong motion upon his spirit, which put him upon that service. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 Annot. in loc.  And so is the same word here looked upon by some. How am I straitened? 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I have a Cup to drink, and how do I hasten to the drinking thereof? And I have a baptism to be baptised with, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot, ad loc. ex Iren.  and how do I wish that I were even now baptised with it? And to the same purpose Irenaeus, (taken notice of by Grotius,) who citeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have another Baptism to be baptised with, and I am carried on with an earnest desire to it. And what he there tells them, he here maketh it good, by not enduring that any should hinder, or delay his drinking of this Cup. And what an unparallelled affection was this which the Lord Jesus bore to his Elect people, which should thus put him on upon this work, this service? That for their sakes he should thus endure the Crossed, and despise the shame, (as the Apostle saith of him, Heb. 12.2.) not so regarding whatever it was that attended 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 bore to his Church; it was not the fear of death, though a painful, shameful, and accursed death; it was not all the waters of Marah, bitter waters, nor the Floodgates 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 answer it. Use 2 But how shall that be? Why, 
Chri●ians to answer this love.  it is the nature of Love, it will be repaid in its own coin. And thus do we answer 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 express we, (as in other waves, 
Being willing to suffer for Christ.  so) in and by our readiness to suffer for him. Which if he shall call us to, do it willingly. Willingness in performance sets a marvellous gloss 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 kind 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 die at Jerusalem for the name of the Lord Jesus. And let the same mind be in every of us. Being ready even to die for him. This was Peter's 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 than 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 than all the most exquisite torments that cruelty itself 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, buffet, scourge, the piercing of his hands and side with the Nails and Spear, his sufferings in his body, (which we would 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. Christ's sufferings no Honour 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 equal with God, (being coessential, and so co equal with his Father as God) should make himself of no reputation, (which the Apostle tells us he did, Phil. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he evacuated, emptied 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 wonderful 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 Cross; to such a shameful, such an accursed death; and to do this for us, us poor worms, vile worthless creatures? Nothing less than honour in this service. Never was there suffering in itself so dishonourable, so ingi●rious.  
Neither was there in it properly more Profit than Honour. To us indeed it was profitable, 
Nor profit.  as to our Holiness and Happiness, but not so to him? It is but a groundless 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 Kingdom 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 Christ's sufferings to him; Via ad regnum, non causa regnandi, the way to his Kingdom, not the cause of his reigning. He had no need to merit any thing for himself: For, as he was God, so he was coequal 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 laid 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 Controversy 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 righteousness and eternal 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 Paradise was against our first Parents. For all these Scripture is express. Thus all the profit is ours. Yet 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. 
Sufferings for Christ honourable to the Christian.  What service so honourable as to suffer for Christ? Wounds for his sake make honourable scars. Reproaches, revile, spittings upon, such base aspersions as are cast upon us for his sake, are honourable badges. Which (as Job saith he would do by whatever charge his Adversaries should bring against him, Job 31.36.) we may take upon our shoulders, and bind as a Crown to us. It is a mistake, if any shall 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 than David saith of his goods, or goodness, Psal. 16.2. It reflecteth wholly upon ourselves. The honour of whatever we do or suffer for God and Christ, is ours, not theirs. The Apostles when they had been beaten by the Jews, for preaching of Christ, they departed from the presence of the Council, (saith the Text) rejoicing that they were accounted worthy to suffer for his Name. Act. 5.41. This is an honourable service.  
2. 
And no less Profitable.  And no less profitable than 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, meeting 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 Christ's 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 Saviour's own insurance, Matth. 19.29. Verily, I say unto you, every one that hath forsaken houses, or lands, etc. 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 Cross of Christ so heavily, 
To bear the Cross of Christ heav●ly, a shame to Christians.  as for the most part they do. 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 ourselves? 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 rejoiced in their sufferings, taking pleasure in them. So did Peter and those other Apostles, of whom I spoke even now. And the like did Paul, who tells his Corinthians, that he took pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, 2 Cor. 12.10. And so did those Primitive Martyrs, who took joyfully the spoiling of their goods, Heb. 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 Cross, 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 cheerfulness? 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, Use 3 
Christians not to be unwilling to suffer for those that are Christ's.  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 tied to by many bonds. We profess ourselves 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 Nails for it? Such are our goods, our Estates to us, they are but as the Nails 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 Church, withhold 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 Church's 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 profess to walk in their steps, be willing to part with something out of their superfluity for the Church's 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 than 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Original) 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, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if I be pou●ed forth as a drink Offering) upon the sacrifice and service of your Faith, I joy and rejoice with you all. Thus should Christians prefer their brethren's souls before their own bodies. Such a mind we see there was in the Lord Jesus. And (as the Apostle exhorts) l●t the same mind 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 laid down his life for us, and we ought to lay down our lives for the Brethren, viz if God call us to it.  
Thus have I shown 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 bore to his Elect. There is yet one other behind, 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 Christ's 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 do as I have done unto you. And such also were his Passions, his sufferings being intended by him for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which is St. Peter's 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 do, 
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 suffering. 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, because cannot avoid it. But he doth it willing, the true, resolvedly. Thus doth he here profess 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, trials, sufferings, as he shall by his Providence lay out for any of them, not only patiently, and contentedly, but willingly, cheerfully.  
A point, 
A point of general and special concernment.  as of general, so of special 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 needful, 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 freedom this way, in comparison of others, yet no exemption for any. We must through much tribulation enter into the Kingdom of God, Act. 14.22. There are none of us here present (I suppose) who have not had our trials in some kind 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 say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldst, but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and carry thee whither thou wouldst not; which he spoke (as the next vers. explains it) signifying by what death he should glorify God; viz. by suffering upon the Cross, which (as Histories tell us) he accordingly did. And thus fareth it with many. In their younger times they enjoy many comfortable days, 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 trial 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 aught 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 than usual liberty to dilate and enlarge my meditations upon so useful and needful a subject as this, the Passive Obedience of a Christian, it being that which was chief in my eye when I first took this Text in hand.  
The Cup which my Father hath given me, Obs. 
An exemplary Resolution, to be taken up by every Christian, willing to suffer what God will have him.  shall I not drink it?] Behold here an exemplary resolution, fit to be taken up by every Christian concerning whatever Cups God at the present doth, or hereafter may present unto him, whatever trials, afflictions, sufferings he is or shall be pleased to exercise him with, be it in body, in soul, in Relations, in Estate, in good Name, in Liberty, in life, whatever they be, still in the purpose and resolution of his heart to say of all and every of them in like manner, The Cup which my Father hath given me, shall I not drink it? So submitting unto his will and pleasure, and that not only patiently, but willingly. 
A duty held forth by Pattern.  For this we have a Pattern here in him, whose practice for the most part is a Rule. And it is no other than what we find in some other of the Saints of God. This is that which Saint James saith of the Prophets, Jam. 5.10. whom he there propounds for an ensample of suffering affliction. In particular, the holy man Job (whom he there in the next verse instanceth in) how patiently, how willingly did he drink this Cup, submit to the will of God in his many and great afflictions? When his Wife gave him that pernicious counsel, to make a speedy riddance of his trouble one way or other, What (saith he) shall we receive good at the hands of God, and not evil? Job 2.10. A resolution not unlike unto this of our Saviour's in the Text. Jobs Cup, which he had tasted and drunk of already, was a bitter Cup, his sufferings many, and those sharp. In his Estate, in his Children, in his Body. Behold him bleeding (as I may say) in every vein already. And what greater trials might be yet behind, he knew not. Yet whatever for the present they were, or for the future might be, this is his resolution, he will receive evil at God's hand as well as good. He had received blessings from him joyfully, thankfully, and he will with the same hand take Crosses from him, not only patiently, but willingly. Thus should a Christian be ad utrumque paratus; ready to take a bitter Cup from God's hand as well as a sweet one, Adversity as well as Prosperity, Crosses as Blessings. As he receiveth the one joyfully, so the other willingly, both thankfully. 
By Precept.  And what we have thus held forth by Pattern, we shall find also seconded by Precept, and that by our Saviour himself in that obvious Text, Math. 16.24. where having given Peter that tart check for the counsel which he gave him to decline his sufferings, he presently subjoins as a Lesson for him and all other his Disciples, to take notice of. If any man will come after me, let him deny himself and take up his Cross and follow me.] If any man will come after me,] that is, take upon him to be a Disciple of mine, a Professor of the Gospel, or follow me to Heaven, whither I am going, Let him deny himself,] lay aside all carnal Interests, all worldly respects, as to any inordinate affection towards them. And let him take up his Cross.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The phrase is emphatical; 
Attollat crucem suam] i. e. Onere quantumvis duro & gravi in humeros alacriter sublato, etc. Bez. Gr. Annot. ad loc.  not only bear the Cross when it is laid upon him, but take it up. Not only suffer what he cannot shift, as the beast beareth the burden which is laid upon it, and it cannot shake off. But willingly and cheerfully submitting to God's dispensations, in suffering what he by his Providence shall call him to. Thus we see the Duty held forth both by Pattern and Precept. Christian's must subject themselves to their heavenly Father in drinking whatever Cups he presents to them, and that willingly, cheerfully.  
Obj. Why, but it may be said, Obs. 
Christ seemingly unwilling to drink this up.  did our Saviour so? do we not find him deprecating this Cup, praying against it, and that earnestly, wishing that it might pass from him? how then did he drink it willingly? And do we not find him telling Peter in that Text even now cited, Joh. 21.18. that when he should go to his Martyrdom, another should carry him whither he would not? And is it not so with the best of God's Saints, do not they suffer without, or against their wills?  
A. A. For answer to this briefly. There is a twofold will. 
A twofold will, Natural and Spiritual.  A natural, and a spiritual will; or two motions of the same will, the one from Nature, the other from Grace. Now it is true, the former of these, is averse to suffering, flieth from death, and all other like evils, which are destructive to itself. But the other in a regenerate person, it overrules this, carrying the soul contrary to the inclinations of nature, to yield obedience to the will of God, and that willingly. So it was with our blessed Saviour, in whom we find these two wills, or two motions. A natural motion inclining him to wish that this Cup might pass from him (as there we have it.) But then a spiritual motion overruling that natural will of his, bringing it off to a willing obedience to the will of his heavenly Father. Nevertheless, not as I will, but as thou wilt. And so it is with other of the Saints. However the stream of nature runneth one way, yet the wind of the Spirit carrieth them another. Nature seeking the preservation of itself, declines sufferings, but Grace submits to them, Reas. 1 and that willingly.  
This stone being thus removed, 
To suffer is part of a Christians obedience to God, which must be willing  I might now go on, and show you why Christians are thus to suffer. Great reason for it. This is part of their Obedience unto God, their suffering work, which must be performed willingly, without which it deserves not the name of Obedience. If ye be willing and obedient, (saith the Lord to his people) Isa. 1.19.  
And it is part of their Conformity to Christ, Reason 2 whom they are to imitate, as in his Active, 
Part of his conformity to Christ.  so in his Passive Obedience, suffering as he suffered. But it is not my purpose to insist upon the Doctrinal part. That which I aim at is the working of this Duty upon the heart by way of Application.  
That I shall direct only two ways; Applic. By way of Reprehension, And Exhortation.  
1. By way of Reprehension, Use 1 
Reprehension of 3 sorts.  under which fall not a few. Reduce them into three ranks.  
Such as despise the Judgements of the Lord;  
Such as murmur at them;  
Such as faint under them. All which are far from this disposition which here we meet with in our blessed Saviour. To speak a word to each of them severally.  
1. Sort 1 Some there are who despise the Judgements of the Lord: 
Despisers of God's Judgements.  As the Israelites are charged to have done by the Judgements of his mouth, his word, Ezek. 20.13. They have despised my Judgements. So do they by the Judgements of his hand, 
Of which 4 sorts.  his works of Judgement, they despise them: slight them, under which head come divers.  
1 Such as put this Cup far from them. So did they of whom the Prophet Amos speaketh, 
Such as put this Cup far from them.  6.3. They put far away the evil day. In the midst of their other Cups, whilst they were drinking Wine in Boles, (as the 6 vers. there hath it) quaffing and carousing, drinking by measure without measure, (as Drinkers of Healths (as they abusively call them) use to do) this Cup was far removed out of their sight. Whilst they were rioting and revelling, feasting and sporting, they little thought of the day of Calamity which was then coming upon them. And so is it with many. In the time of Prosperity, whilst they have the sweet Cup at their mouths, they never think of that bitter Cup, which sooner or later they may, nay must drink of. Never think of the day of Adversity, the day of Affliction, the day of Death. And so they go on securely in their sins, promising to themselves security, that they shall not feel of the Judgements of God. So was it (as with literal, Isa. 47.8. so) with Mystical Babylon, Rev. 18.7. She saith in her heart, I sit a Queen, and am no Widow, and shall see no sorrow. Being in a prosperous and flourishing condition, she promiseth to herself that she should never see a change. But mark what follows in the next Verse. Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be utterly burnt with fire, etc. See here what it is that all secure sinners may expect, such as putting this Cup, the Judgements of God, far from them, go on in their sinful provocations: certainly God hath a Bitter Cup for them, which sooner or later they shall drink; and that it may be sooner than they are ware of. Express to this purpose is that known Text, (which I wish all of this rank may take notice of,) Deut. 29.19, 20. Where the Lord telleth his people Israel, that if there should be amongst them a root that beareth Gall and Wormwood, (any wicked and ungodly person, whose sins are as distasteful unto God, as the bitterest Gall or Wormwood are unto man) And it come to pass (saith the Text) when he heareth the words of this Curse, that he bless himself in his heart, saying, I shall have peace though I walk in the imagination of mine heart, to add drunkenness to thirst, (one sin to another) then mark what follows. The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke like fire against that man. The Cup of God's wrath is not nearer to any than those who thus put it far from them.  
2. And others there are not much unlike them, 
Such as will not see it when it cometh towards them.  who when this bitter Cup is coming towards them, yet they shut their eyes against it, so as seeing they will not see it. Such the Prophet Isai speaketh of, Isa. 26.11. Lord (saith he) when thy hand is lifted up they will not see. Notwithstanding God was at work, wonderfully declaring and manifesting his power, as in working miraculous deliverances for his people, so in executing strange and remarkable Judgements upon his and their enemies, yet they shut their eyes against it, not regarding what he did. Even so deal many. When God's hand is lifted up, and his Judgements are abroad in the earth, this Cup is walking to and fro on every side of them, yet they shut their eyes against it, will not take notice of it so as to be at all affected with it. Though it be coming towards them, yet they hope it shall not come at them, so was it with those Edomites, whom I spoke of before: Though the Cup of God's fury went round among the Nations, so as all their Neighbours had drunk of it, yet they hoped they should not do the like. Even so is it with many secure sinners. In the midst of common calamities, they promise to themselves immunity and freedom, that this Cup shall pass by them. So did the Jews of old, though the Lord sent his Prophets to them one after another, every one with a Cup in his hand, (as the Prophet Jeremy there saith of himself in that Text forecited, Jer. 25.) a Cup of wrath and fury, which they held forth unto them, threatening them with the Judgements of God, yet few of them gave credit to what they said. But what saith the Lord to them for this? You may read it (as often elsewhere, so) Amos 9.10. All the sinners of my people shall die by the Sword, which say, the evil shall not overtake nor prevent us.] The Sinners of my people, presumptuous sinners, (such as the greatest part of them were) though God had threatened his Judgements against that Nation, yet they neither feared, nor cared for them, they would believe no more than they felt, still they flattered themselves, that the Judgements threatened either should not come, or not come at them, they should do well enough. Now as for such, the Lord there tells them what they should expect, they should be sure to die by the Sword, whoever escaped his Judgements they should not. And the like let all secure sinners look for. Such as make a Covenant with death, and with Hell they are at an agreement, (as the Prophet Isai sets forth the security of the Rulers of Israel, Isa. 28.15) saying in their hearts, (as it there followeth) when the overflowing scourge shall pass through, it shall not come unto us. Thus do they (as he goeth on) make lies their refuge, and under falsehood do they hid themselves. But let all such make account that this Covenant of theirs shall be disannulled. So the Lord there threatens it against those Rulers, vers. 18. Your Covenant with death shall be disannulled, and your agreement with Hell shall not stand, when the overflowing scourge shall pass through, than ye shall be trodden down by it. Secure sinners shall not escape the Judgements of God. They who when his hand is lifted up will not see, they shall see and feel. So the Prophet there threatneth them in that Text even now cited, Isa. 26.11. Lord, when thy hand is lifted up they will not see, but they shall see and be ashamed, yea the fire of thine enemies shall devour them.] The fire of thine enemies, the fierce wrath of God, wherewith he is wont to proceed against his enemies. When that should break forth upon them (as it should) than they should see what they would not see, they should feel the Judgements of God to their cost and smart. But I pass on.  
3. Others of this rank there are, 
Such as will not, let it down, are not affected with sufferings.  who notwithstanding God giveth this Cup into their hand, and even (as I may say) putteth it to their mouths, yet they will not drink it, they will not let it down. Whatever afflictions or sufferings God is pleased to inflict upon them they take them not to heart, they are not affected with them as they ought to be. Which ordinarily ariseth from one of these three heads. 
An evil arising from   
1. Sometimes from a kind of natural stupidity, that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Natural stupidity.  (as Philosophers call it) a stupid senselessness. When men are like cold Iron, not sensible of the strokes of God's hammer; Afflictions make no impressions upon their spirits. So is it with some. God strikes them (as it were) in every Vein, yet they bleed not, he followeth them with sundry kinds of afflictions and crosses, visits them in their Estates, in their Relations, in their Bodies, yet none of these reach unto the Soul, they are not moved thereby.  
2. Sometimes from Atheistical profaneness, a profane contempt of God, 
A heisticall profaneness.  and of his deal. Thus do some harden their hearts, and so bear up head against God himself, against his threaten, and against his Judgements, as if they were not worth the taking notice of. No, come what will come, they are resolved it shall never come near their hearts. And out of this Principle, they will not let down those bitter Cups, which are given them to drink.  
3. Or (thirdly) from a false and erroneous Principle. 
E●oneous Principles.  So is it with some, who conceive it is not for a Christian to be affected or moved with temporal losses, or crosses. Such was the conceit of the Stoics of old, who held that it was not for a wise man to be subject to such Passions. And such a Stoical Apathy hath, in the crowd of other errors, at this day crept in among some! Christians, and that under the name of Religion. To be affected with the loss of Estate, of Friends, of nearest and dearest Relations, Husband, Wife, Children, they look upon it as a thing below them, as unworthy of and dishonourable to their profession. An error, a gross and groundless one. Religion doth not stop the course of affections, or Passions, only it moderateth and rectifieth them. We find our blessed Saviour weeping over Lazarus' Sepulchre, Joh. 11.35. To make so light of the hand of God, as not to be affected with it, it is a kind of slighting and despising his Chastisements; which whoso stand guilty of, upon what pretence soever, deserve a just Reprehension.  
There are yet a fourth sort, who come within the compass of this Reprehension, 
Such as cast in up again.  such as drink this Cup, but they do not keep it. Like a queasy stomach, which having taken in a distasteful potion, presently casts it up again, not retaining it till it have had the effect for which it was intended. So they, when afflictions fall upon them, are for the present affected with them, but they suffer them not to rest upon the heart until the work be done for which they are sent. A usual case, when God strikes men in any kind, presently they deal as men who conceive themselves struck with the Plague, or some such other malignant disease, take something to drive it from the heart, which they do either by letting in Diabolical suggestions into the Soul, such as Satan is ready to dart into the hearts of men, for the hindering of the kindly working of Afflictions; of which kind are those common ones; Seeing it is no better, it is well 'tis no worse; in vain to grieve for what they cannot help; hereby they may hurt, but no way benefit themselves, etc. Or else, by seeking other ways and means of diverting and taking off their thoughts; perhaps, vain Company, unseasonable Recreations, sports and pastimes. As Saul, when the Evil Spiri was upon him, calls for David, that by playing upon his Harp, he might drive it away, 1 Sam. 16. v. last. At the best, by immerging and plunging themselves into the affairs and businesses of the world. As Cain did, when flying from the presence of the Lord, he betook himself to the building of a City, Gen. 4.17. Now this is also a kind of despising the Chastisement of the Lord; when men only taste: of the Cup which God giveth them, and having sipped of it cast it away. A thing which many times provokes God against his own people, causing him to double his strokes upon them, to renew and increase their sorrows and sufferings. Here is then the first rank of those who come within the compass of this Reprehension; such as despise the Judgements or Chastisements of the Lord; either putting this Cup far from them, or when it cometh nigh them, shutting their eyes against it, or when it is put to their mouth, not drinking it, or having drunk it, cast it up again. Pass we now to the Second.  
A second sort there are who do drink this Cup, Sort 2 but it is with a great deal of loathing, 
Rep●ners and Murmurers.  they suffer Affliction, but it is with a great deal of impatience and discontent, repining and murmuring at it. Such entertainment do Afflictions ordinarily find when they meet with an evil and unsanctified heart, especially if they be in any measure sharp and grievous. Presently what murmur, what grudge, what repine, what secret discontents arise in the soul? A usual thing I say, with wicked and ungodly persons. If the hand of God lie heavy upon them, presently their hearts begin to boil and swell within them, as if some hard measure were offered them. And many times this inward distemper breaketh forth in outward expressions, in gestures, words, actions, whereby either directly or indirectly they do blaspheme God himself. Thus we read, when the Angels were pouring out their Vials, men blasphemed the Name of God. So we find it thrice repeated in that one Chapter, Rev. 16 v. 9.11.21. looking at him, as having power over those plagues, (as the 9 verse hath it) instead of repenting and giving glory to him, (which they should have done, as it there followeth) they speak evil of him, and his deal with them.  
Yea a spice of this distemper may sometimes (too often) be found even in Gods own people. 
An infirmity to which Gods own people are subject.  Not only secret murmur arising in their hearts, but even sometimes breaking forth at their lips; Passion venting itself in undutiful and unbecoming expressions. So it was with the people of Israel, when they came to the waters of Marah, they presently fell to murmur against Moses, Exod. 15.24. and so against God in him, (as Moses tells them, Exod. 16.7. and the Lord himself interprets it, Numb. 14.29.) And the like they did upon other occasions, as in the want of bread, Exod. 16.2. Thus did they murmur in the Wilderness. And the like are the best of God's Saints subject to. If God bring them to the waters of Marah, bitter waters, giving them some bitter Cup to drink, exercising them with some sharp afflictious, their gestures, their speeches, their actions are too ready to bewray the secret discontents and impatience of their spirits. Those instances of Eliah, Jeremy, Job, Jonah, are all obvious. All eminent servants of God, and yet how were they surprised with this distemper? Now, O Lord, take away my life, for I am not better than my Fathers, (saith Eliah in the Wilderness) 1 King. 19.4. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? Wilt thou be unto me altogether as a Liar, or as waters that fail? (saith Jeremy to his God in a distempered Passion) Jer. 15.18. And again, O Lord thou hast deceived me, and I was deceived, thou art stronger than I, and hast prevailed, I am in derision daily, every one mocketh me, cap. 20.7. And again v. 14. Cursed be the day wherein I was born, let not the day wherein my Mother bore me be blessed; and so he goeth on to the end of the Chapter, in a great deal of passionate language, bewraying a strange distemper that was upon him by reason of the contempt and treachery, and ill use which he met with. And the like we find in Job. Though looked upon, and that deservedly, as a pattern of patience, yet we may hear him venting his Passion in the like language, cap. 3. where from the 3d verse to the 16th, he spends himself in such passionate expressions. Let the day be darkness wherein I was born, etc. And so Jonah, when his gourd was withered, and the Sun lay hot upon his head, he breaks forth in Passion, not sparing to tell God to his face, that he did well to be angry, even unto death. Jon. 4.9. Strange distempers to be found in sanctified hearts. Is it so that any of us have found, or at any time shall find any spice hereof in ourselves, (as who can say he is free) take we the reproof to ourselves; taking notice that it was far otherwise with our blessed Saviour, our heavenly pattern. Though his Cup was a bitterer Cup than ever any man upon earth tasted, yet we find him far from murmuring or repining when he was to drink it.  
There are yet a third sort who drink this Cup, Sort 3 but they faint in the drinking of it. 
Such as faint un●● afflictions.  As the first sort make their sufferings too light, so these make them too heavy, their spirits drooping and sinking under their burdens. A weakness very incident even to Gods own people, yea to the best of them. It is that which Jeremy saith of himself, Jer. 8.18. When I would comfort myself against sorrow, my heart is faint in me. And the like we may hear from the Church in her Captivity, Lam. 1. last: My sighs are many, and my heart is faint. Such deliquiums, such despondencies and faintings, the strongest of Saints (as I said) are subject to. It is that which David saith of himself, when he was in some eminent danger, My soul is bowed down, viz. through fear, Psal. 57.6. and elsewhere; being pursued by his implacable enemy King Saul, hunted as a Partridge in the Mountains, (as himself expresseth it) we find him giving up himself for a lost man; He said in his heart, I shall now perish by the hand of Saul, 1 Sam. 27.1.  
An infirmity arising partly from the weakness of nature, 
An Infirmity from whence arising.  which contributes much to these despondencies; but chief from the weakness of grace. If thou faint in the day of Adversity, thy strength is small, (saith the Wiseman) Prov. 24.10. thy spiritual strength, it argues Faith to be weak. This it is which supporteth and beareth up the spirit under afflictions, keepeth it from fainting. I had fainted (saith David) unless I bade believed to see the goodness of the Lord in the Land of the living. Psal 27.13. Faith in God, believing his Promises, and resting upon his power, mercy, truth, it boyeth up the soul, keepeth the head above water. Where Faith faileth, no wonder if the heart fainteth. And it is often helped forwards by looking upon afflictions through false Glasses, which represent them greater than they are. As also by neglecting or refusing means of Consolation and comfort. As it is said of Rachel (the Benjamit●sh women descended from Rachel,) when her children were carried into Captivity, she wept (saith the Text) and would not be comforted, because they were not, Mat. 2.18. Thus it is sometimes, when God withdraws one blessing, men overlook all others they enjoy, and will take no comfort in them. Like Children, who if one of their toys be taken from them, they presently throw away all the rest. But from what ground soever it ariseth, or by what means soever it is procured or promoted, it is a weakness, and that such a one as deserves a just Reprehension. It was not so with our blessed Saviour. Never was there Cup like this Cup, which he was now to drink, yet behold here how he beareth up under it, betaking himself to his suffering work with a holy and steadfast resolution. The Cup which my Father hath given me, shall I not drink it? Thus much by way of Reprehension.  
From which pass we (in the second place) to that which I principally aim at, Use 2 
Exhortation, to follow this Pattern.  Exhortation. Where let me set this pattern before you, propounding it for your imitation, exciting and stirring up all who profess themselves the Disciples of Jesus Christ that herein they would endeavour to show themselves conformable to this their Head. Conformity to Christ, is that which God hath predestinated all his Elect people to. So the Apostle infoms us, Rom. 8.29. Whom he did foreknow, he also did predestinate to be conformed to the Image of his Son, to be made like him, and that, as in glory, so in grace. Now as we desire the former, have we an eye to the latter, see that we imitate Christ in what was imitable in him, following his steps. 
So suffering as Christ did.  Which do we, as in his Active, so in his Passive Obedience, so drinking those Cups which our heavenly Father shall give unto us, as he here did this, which was given to him; not despising of, not murmuring at, not fainting under whatever Afflictions and Chastisements God shall please to exercise us with, but bearing and suffering them patiently, obediently, willingly. Every of which particulars give me leave to spend a little time upon. The three former whereof are Negatives, showing us what we are not to do; the three latter Positives, showing us what we are to do. Begin with the former, the Negatives, 
Taking heed of 3 things.  which show us what we are not to do, what to take heed of.  
The First whereof is Despising Gods Corrections and Chastisements. Caveat 1 
Despising Gods corrections, whether by  This is the counsel which wise Eliphaz giveth to his friend Job; Despise not thou the chastening of the Almighty, Job 5.17. And the same doth the wisest of men give to his Son, Prov. 3.11. (as also the Apostle, taking it from him, doth to all Christians, Heb. 12.5.) My Son despise not the chastening of the Lord. Despise not.] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fostid●●e, floccifacere.  Altimeas (saith the Hebrew,) a word which signifieth both loathing and slighting, each of which is a kind of despising. And both these let Christians beware of.  
1. Of loathing this Cup, so that word (Maas) is used by Job, cap. 7.16. 
Loathing of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abominatus sum.  where being weary of his life, he saith he loathed it. My soul chooseth strangling, and death rather than my life, I loathe it. [Maaseti;] Letoy not us do so by the Afflictions and trials wherewith God is pleased to exercise us. This flesh and blood, nature, is ready to do. Even as a weak stomach loatheth the Potion which is presented to it to drink, so doth nature loath, and (as it were) turn away the face from the Cup of Affliction which God reacheth forth. But herein let Grace correct, and rectify nature. So reason doth sonse in a wise Patient. When the Potion is first brought to him, it is offensive to his senses, to his sight, to his smell, and much more to his taste, but being informed by his Physician how needful and useful it is for him, now he taketh and drinketh it off. And thus doth the wise Christian by the Cups of Affliction which his heavenly Father gives him, however nature is averse to them, yet Grace taking notice, and that from the great Physician God himself, that they are both needful, and profitable, now it submits. So did our blessed Saviour. However, at his first entering into the Garden, his stomach (as I may say) risen against his Cup, which he saw coming towards him, he seemed to loathe it, the thought of it set him into a sweat, put him into an Agony, and thereupon he betook himself to his prayers, praying to his Father once and again, yea a third time, and that with great earnestness, that if it were possible this Cup might pass from him, (as we have it in that Chapter forecited, Math. 26.) yet taking full notice that it was his Father's will that he should drink it, and of what concernment it was to his Church, see here how be submits to it readily, willingly, resolvedly, not enduring to have this Cup kept from his mouth; The Cup which my Father hath given me, shall I not drink it? And the like work let grace have in every of our hearts for the rectifying of nature. Though Nature be averse to such afflictions as God seethe fit for us, let Grace submit. Which let it do upon this twofold consideration:  
The needfulness,  
And profitableness of them.  
1. Their needfulness. 
Afflictions needful.  Now for a season (if need be) ye are made heavy through manifold temptations, 1 Pet. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God never maketh his people heavy but where need is. As a wise Physician will never minister a churlish potion to his Patient, but where his necessity requireth it. No more doth the most wise God dispense any sharp afflictions to his people, but where he seethe they have need of them. This happily themselves apprehend not, not seeing the danger wherein they are, but God seethe it; and thereupon taketh this course with them for the preventing of some greater evil. When we are judged, we are chastened of the Lord, that we should not be condemned with the World, 1 Cor. 11.32.  
2. 
Profitable.  And as they are needful for the preventing of evils, so profitable. Such are sanctified afflictions, they bring forth many blessed fruits. No chastisement for the present seemeth to be joyous but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Heb. 12.11. But of this (God willing) I shall speak more hereafter. Upon these accounts, let not any of us loathe the Cup which our heavenly Father giveth us, so as to refuse the drinking of it, putting it from us, specially by the use of any indirect and unwarrantable means.  
2. And as we are to take heed of loathing, so of slighting it. 
Slighting of them.  So the Apostle (following the Seventy) renders the word in his citing of that Text of the wiseman's, Heb. 12.5. My Son despise not the Ghastening of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ne parvi ducas, do not set light by it, (the word coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, parvus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cura) do not disregard, and slight it, as a thing not worth the taking notice of. This do they (as I have shown you) who are not, will not be affected with the hand of God lying upon them, they shut the door of their hearts against their afflictions, and will not suffer them to enter there. This let not any of us do. When God layeth his hand upon us, upon what part, in what kind soever it be, he expects that we should lay it to our hearts. A Parent is not well pleased with his Child when it laugheth at his correction. 
God's hand ever to be laid to heart.  This beware we of. Is God angry with us, and doth he manifest his displeasure in any tokens of it, see that we take it to heart, so as to humble ourselves under his hand. So did the Church in her Captivity, Lam. 3.19, 20. Remembering my affliction and my misery, the Wormwood and the Gall; my soul hath them still in remembrance, and is humbled in me. And the like the Apostles, Peter and James, call for at the hands of all Christians in their afflicted conditions. Humble yourselves in the sight of the Lord, Jam. 4.10. Humble yourselves under the mighty hand of God; 1 Pet. 5.6. This is a thing which God looketh for, to be thus acknowledged in his Judgements, and Chastisements. Not to be sensible of his hand, not to be humbled under it, is no other but a high contempt. Which take we heed of. Afflictions are Gods Messengers, all sent by him, every one having an errand from him to us. Now this is a thing which Princes will not endure, to have their Messengers (how mean soever) despised, slighted, shut out of doors, sent away without a hearing. Do not we so deal by these Messengers, which are sent by God to us, but hear them, harken to them. Hear the rod, and who hath appointed it, Mic. 6.9. Suffer every affliction to enter into the heart; taking notice of God's hand in it, humble our souls under it.  
And let this our humbling be in measure proportionable to our sufferings. 
Great Afflictions call for great humblings.  Great afflictions call for great humblings. Thus it is said of Manasseh, When he was in affliction, he humbled himself greatly before the God of his Fathers, 2 Chron. 33.12. Not to humble the soul at all under the hand of God, or no ways proportionably to the measure of Afflictions, is a despising of them, and of God in them. Which (I say) let us beware of. Doth God knock at the door of our hearts by any Rod of his, open unto it, suffer it to enter, lay it to heart.  
And there let it lie, 
God's Messengers not to be sent away without their errand.  till it have had the work for which it was sent. Do not send any of these Messengers away without what they came for. Take heed of whatever it is that might hinder the kindly working of these medicinable Cups. Take heed of those and the like Diabolical suggestions, which I spoke of, which tend to the choking and stifling of godly sorrow in the soul. Which though some of them may be truths in themselves, and are capable of some good use that may be made of them, yet being now unseasonable and tending to such an end, they are hurtful and pernicious. Take heed also of such avocations as may unseasonably call the soul aside from the work it hath in hand; as of idle Company, vain Sports and Pastimes, and other unnecessary employments. All which are but as the Devil's Whistle, to call men aside from more savoury courses. It is a dangerous thing when men have taken a Purge to walk abroad. And no less dangerous is it to the soul; when it is in a course of Physic, under the hand of God, to suffer it to wander abroad in such avocations as may hinder the kindly working of afflictions, take it off from the work of Humiliation. And therefore as we suffer the Affliction to enter when God will have it, so suffer it to rest upon the soul, until it be kindly and throughly humbled, and broken in the sense of sin. A dangerous thing it is unseasonably to stop the course of godly sorrow in the soul occasioned by any afflictions, to hinder the working of Chastisements upon the heart. By this means we may think to ease our souls; but alas, all the ease that will be in this way gotten, will be but like cold water in a burning Fever, which cools for the present, but inflames the more afterward. The unseasonable casting away of the sense of an affliction will but make way for more and greater. This being God's design in sending afflictions, to humble his people, he will not be crossed in it. Here have you the first of these Caveats concerning the drinking of this Cup; Take heed of despising it, whether by loathing or slighting it. Pass we to the second.  
Take heed of Murmuring. Caveat 2 A Caveat which the Apostle giveth to his Corinthians, 
Take heed of murmuring.  1 Cor. 10.10. Neither murmur ye as some of them also murmured, (viz. the Israelites in the Wilderness,) and were destroyed of the Destroyer. Murmuring speeches, or thoughts, how ill do they become the mouth of a Christian? Especially to murmur against God. To seek revenge upon Instruments is too much; a thing which David would not hearken to (as you heard) when Abishai offered his service to him in that way. But to strive, to wrestle with God, what a Rebellion? Great need have Christians to watch over themselves in this particular, to watch over their hearts, and to set a watch before thee door of their lips, that so they may not do, what we find Job acquitted of; Job. 1. Last; Charge God foolishly; That rebellious thoughts may not arise in their hearts, or if they do, yet they may not break forth at their lips. To which end, to prevent the rising of them, or however, 
Murmur how to be prevented.  to stifle them in the birth, make we use of two or three Meditations. Look we upon God, look we upon ourselves, look we upon others.  
1. Look upwards, look upon God, Dir. 1 
See God in every affliction.  beholding his hand in every affliction. This once apprehended and believed, will stop the mouth and quiet the heart. This it was that silenced Aaron, when Moses told him, that what had befallen his sons was the Lords doing, This is that which the Lord hath said, Then (saith the Text) Aaron held his peace. Leu. 10.3. And so was it with David; Who so long as he looked at secondary causes in his sufferings, he had no rest in himself, His heart was hot within him, and he spoke with his tongue, (as he tells us) Psal. 39.3. But coming to take notice of God, as having the chief hand in ordering of his afflictions, Now (saith he) I was dumb, and opened not my mouth, because thou Lord didst it: v. 9 Thus when the soul cometh to see that it hath to deal with God, that it is he that reacheth forth the Cup to it, that hath an overruling hand in whatever befalls it, this quiets all. And well it may, if we consider in him, 
In whom consider  the Absoluteness of his Sovereignty, the unchangeableness of his Purpose, the Irresistablenesse of his power.  
1. The Absoluteness of his Sovereignty, He is the Potter, 
His absolute-soveraingty.  we are the Clay. So the Prophet tells the people of Israel, Jer. 18.6. O house of Israel, cannot I do with you as this potter, saith the Lord, As the clay in the Potter's hand, so are ye in my hand, O house of Israel. And who are we then that we shall dare to contest with him, to quarrel his dispensations? It is the Apostles argument which he maketh use of to stop the mouths of all those, who out of their profane curiosity shall inquire into the reason, and question the equity of God's eternal decrees of Election and Reprobation, why he chooseth some to be Vessels of Honour, electing them to Grace and Glory, whilst he passeth by others, appointing them to just condemnation for sin. Nay but O man (saith he) Who art thou that repliest against God, (or disputest with him about what he hath done, or shall do)? Shall the thing form say to him that form it, Why hast thou made me thus? Hath not the Potter power over the Clay? Rom, 9.20.21. Such is Man in the hands of God; Who having an absolute Sovereignty, and Authority over him, may dispose of him in respect of his eternal condition according to his own good pleasure, without giving any other reason for it but his will. He hath mercy on whom he will have mercy, and whom he will he bardneth. Rom. 9.18. Much more than may he do the like as to his temporal estate. However God is or shall be pleased to deal with thee or me, is it any otherwise then he may do? Is it not lawful for me to do what I will with mine own? Mat. 20.15. May not he dispose of our condition from whom we have our being?  
2. 
His unchangeable Counsels,  The unchangeableness of his purpose His counsels are immutable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The immutability of his Counsel. Heb. 6.7. My Counsel shall stand (saith the Lord) and I will do all my pleasure, Isa. 46.10. The council of the Lord standeth for ever, Psal. 33.11. Surely as I have thought shall it come to pass, and as I have purposed so shall it stand, Isa. 14.24. Such are all the counsels and purposes of God, all like himself, unchangeable. What do we then by our murmur and repine against the pleasure of his will, but even dash ourselves against a Rock, which may break us, but we cannot move it? To change or alter what he hath purposed and determined concerning us as a thing which we cannot do?  
3. Consider the Irresistablen●sse of his power, upon this account it is that the wise man saith that against a King there is no raising up, 
His  power.  Prov. 30.31. viz in regard of the prevalency of his power. So he elsewhere explaineth himself, Eccles. 8.4. Where the word of a King is there is power, and who may say unto him, what dost thou? It is not for a Subject to contest with his Sovereign, who as he hath Authority over him, so he is armed with power to execute his pleasure upon him. Much less than for Man to contest with his God, whom he cannot stop or hinder in his course. Behold he taketh away (saith Job) who can hinder him? who shall say unto him, what dost thou? Job. 9.12. Never did man get any thing by striving and struggling with God. W● be to him that striveth with his maker, Let the Potsheard strive with the Potsherds of the earth (saith the Prophet) Isai. 45.9. If frail man, who is but like a Potsheard, a pe●ce of brittle earth, will needs contend, let him cope with his equal, with man like himself, but take heed of contesting with his maker, how he entereth the lists with him who is infinitely stronger than himself, able to consume him with the breath of his nostrils. No striving with God. To repine at, murmur at him, at his dealing with ourselves, is no less foolish than impious, his Sovereignty being absolute, his Decrees immutable, his Power .  
2ly. Dir. 2 From God reflect upon ourselves. Where consider. 
Look upon ourselves.   
1. What we are, How base, how vile, how contemptible creatures in comparison of that God with whom we have to do. 
What we are.  Poor worms creeping and crawling upon earth. Man that is a worm, and the son of man which is a worm, Job. 25.6. And what are we then that we should lift up a hand, a tongue, a heart against the great God of Heaven and earth, who is able (as I said) to consume us with a touch of his finger, with the breath of his mouth?  
2ly. What we have deserved. Lay our sins and sufferings together, 
What we deserve.  and see how infinitely the one weighteth down the other. All the sufferings which here we meet with all are but temporal, the punishment due unto the least sin is eternal: Our Crosses may be many, but our sins more. So as looking upon our deservings, we shall find that which may well stop our mouths, and cause us quickly to submit to whatsoever chastisements God shall please to exercise us with. I will bear the indignation of the Lord, because I have sinned against him (saith the Church) Mic. 7.9. Whatever the affliction be, yet murmur not at it, taking notice of what the Church acknowledgeth, Lam. 3.22. 
What at Mercies we do still enjoy.  It is of the Lords mercies that we are not consumed.  
And 3ly. What mercies we do yet enjoy in the midst of all our miseries. Be our sufferings what they will, yet if we cast up our accounts aright, we shall find cause of thanksgiving, rather than of repining. It is two usual a thing with men to have their eyes wholly fixed upon what they want and would have, and that maketh them to overlook what they have. Lord God (saith Abraham) what will't thou give me, seeing I go childless? Gen. 15.2. And so is it with others. So long as they want some one mercy which they would have, all others which they enjoy are as nothing. But this is no other but high ingratitude. Whatever our condition be, yet if we look about us, we shall see some temporal mercies, or others, which we have cause to bless God for. However the spiritual blessings wherewith he hath blessed us in Christ (I speak it to believers) these are of that worth and value that they may well weigh down all our temporal sufferings. So they did in the Apostles balance, who had duly weighed them; I reckon (saith he) that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in us. Rom. 8.18. Thus looking upon ourselves, what we are, what our deserts, what our enjoyments and hopes are, we shall see that which may keep down all murmur.  
3ly. Look upon others, Dir. 3 what ever our Cup be yet we shall find some others whose cups are far greater and bitterer, whatever our affliction be, 
Look upon others who deserve better, but far worse than ourselves  we shall see or hear of some others, who though haply they deserve far better, yet they far worse, having an equal, nay a larger share of sufferings than ourselves. What is it that we complain of? Is it a scantness in estate, look upon Lazarus lying at Dives? gate, begging his bread, whilst the dogs being more compassionate than their Master licked his sores, Luk. 16. Is it the loss of a Child, one or more? Look upon Job, who lost all at once. Is it bodily sickness and weakness, look upon David, whom we may hear sadly bemoaning his condition unto God. (as elsewhere, so) Psal. 38. Thine arrows stick fast in me and thy hand presseth me sore, v. 2. There is no soundness in my flesh because of thine anger, neither is there any rest in my bones, because of my sin. v. 3. My wounds stink and corrupt because of my foolishness, v. 5. My loins are filled with a loathsome disease, and there is no soundness in my flesh, v. 7. And so upon others, who are cast upon their beds of languishing, lying it may be under most exquisite torments, in the mean time wanting many of the creature comforts, which we enjoy. The like I may say in other cases. Be our condition what it will, still we shall find some or other, with whom if we compare ourselves, we shall see little cause to repine and murmur. An error it is, and a usual one, in comparing ourselves with others; If it be in spirituals, than we are ready to look at them who are beneath us; If in temporals, then at those which are above us, and so the former of these breedeth in us contentation, where there should be a holy impatience, and the latter breeds impatience, where there should be a holy contentation. Taking notice of this error, in comparing ourselves with others, do it in a clean contrary way. In spirituals look at those who are above us, better than ourselves, that will breed in us a holy emulation. In temporals, look at those who are beneath us, in worse condition than ourselves, (of which fort still we shall find some or other,) this will breed in us a holy contentation. Thus stay we our hearts against all those repining, murmuring thoughts, which might arise in them at the drinking of this Cup. Which is the second Caveat that I propounded. Take heed of Murmuring.  
And so (in the third place) of Fainting. Caveat 3 
Take heed of fainting.  A needful Caveat, it being a thing which the best of God's Saints (as I have shown you) are subject to, in the drinking of this Cup to faint. This we find Eliphaz charging upon his friend Job, cap. 4. v. 5. Now it is come upon thee and thou faintest.] And there was a truth in the Charge. The evil which he greatly feared was come upon him, (as himself telleth us in the Chapter foregoing, v. 25.) great trouble and affliction was befallen him, and he was not able to bear it. Notwithstanding he had been a Comforter of others in their afflictions, (as the Verses here foregoing have it, Cap. 4. v. 3, 4.) Behold thou hast instructed many, and thou hast strengthened the weak hands; Thy words have upholden him that was falling, and thou hast strengthened the feeble knees; yet now that it came to his own turn, now that the Cup was put to his mouth, he fainted at the drinking of it. [Now it is come unto thee and thou faintest,] it toucheth thee, and thou art troubled.] And truly so fareth it sometimes with the best of Saints, though strong men in Christ, such as have been able to comfort others in their afflictions, yet when they come to act the same part themselves, (God leaving them to the experience of their own weakness) they droop, they cannot bear up head and heart, as they should do, they are inordinately affected, even fainting under their burdens. But this God's people are not to give way to, but strive against. My Son (saith Solomon in the Text forecited, Prov. 3.11.) despise not thou the chastisement of the Lord, neither be weary of his Correction.] Nor faint when thou art rebuked of him, (so the Apostle citeth that Text) Heb. 12.5. Despising, slighting of chastisements, and fainting under them, are two Extremes, like Scylla and Charybdis, a Rock and a Gulf, the one opposite to the other. Now where Satan cannot dash men against the one, he will endeavour to drive them into the other. Where he cannot bring them to sleight God's chastisements, he will endeavour to make them sink under them. Let Christians beware equally of both. Not despising Corrections, Chastisements, let them not be weary of them, faint under them. Which two words we find the Apostle putting together, vers. 3. of that Chapter, Heb. 12. Consider him that endured such contradictions of sinners against himself, lest ye be wearied and faint in your minds. Thus do men, being wearied in their bodies, they faint in their spirits. Let it not be so with Christians under their Afflictions. Though they be heavy, and long, yet let not them be so weary of them as to faint under them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Though they be broken in the outward man, in their Bodies, in their Estates, etc. yet let the Inward man be kept whole. Ne frangantur animo, let them not be broken in their minds, so as to faint under their burdens. This is the Apostles advise concerning well-doing, Gal. 6.9. Let us not be weary of well-doing, for we shall reap if we faint not. And make we use of it as to well-suffering. Be not weary under God's Corrections, so as to faint, when we are rebuked of him.  
To faint under any Trials, 
To faint under trials, a thing unbeseeming a Christian.  yea to be inordinately affected with them, it is a thing unbeseeming a Christian, being dishonourable, and unsuitable to his Profession. What is it? A loss in Estate, that thus affecteth him? Why, he professeth to have laid up his best treasure in heaven, where he hath a better, and an enduring substance, (as the Apostle calleth heavenly glory, Heb. 10.34.) Is it the loss of some near or dear Relation, Friend, Child, Parent, Husband, Wife, (a thing which often sitteth as near the heart as any other trial whatever?) Why, his Profession is, to believe the Doctrine of the Resurrection. And therefore, how is it that he or she should sorrow as others which have no hope? (as the Apostle saith of Christians immoderate mourning for the dead, 1 Thess. 4.13.) And so is it in other cases. Whatever the affliction be, yet to have the heart not only drenched (which it may be) but drowned in sorrow, so as thereby to be rendered and made unfit for the duties both of general and particular calling, (as often it is) it is a thing unsuitable to a Christians profession, and no small disparagement to God's Religion. Much it is that Nature, being well tutoured, is able to do in this way. Histories tell us of Heathens, such as knew not God, never heard of the name of Christ, what an excellent temper some of them had brought their Affections and Passions unto, so as not to be inordinately transported, distempered, by any accidents that could betid them. And we see it in daily experience, how mere civil men, such as know not what the work of Grace means, have nothing but Reason to steer their course by, yet what an evenness of spirit, what moderation and temper do they oft times show in bea●ing the burdens, the afflictions, which befall them? And shall Nature be able to bear up the spirit in such cases, and shall not Grace much more do it? Shall Reason moderate Affections and Passions, and shall not Religion do it? Great cause have Christians many times to check and shame themselves upon this account. Alas! with what shaking hands, what trembling hearts, do they often take those Cups which their heavenly Father holdeth forth to them? Their hearts even faint at the thought and apprehension of them before they come at them. So was it not with our heavenly Pattern here. Here was a bitter Cup coming towards him, which he had tasted of already, and was now to drink it off. And see with what a steady hand, what a strong and confident resolution doth he receive it? The Cup which my Father hath given me, shall I not drink it? Herein let it be the endeavour of all those who profess themselves to be his Disciples, to imitate him, to receive, and drink their Cups without fainting.  
Q. Q. I, (you may say) this is a thing indeed which Christians are to endeavour, 
How the soul may be kept from fainting under Afflictions.  but how shall they attain unto it? Sometimes, many times, it so falleth out that their burden far exceedeth their strength. So it fared with the Apostle himself, who tells his Corinthians, 2 Cor. 1.8. that by the trouble which happened to him in Asia, he was pressed out of measure, beyond strength; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so falleth it out sometimes with other of the Saints; There is a great disproportion betwixt their burden and their strength, the one great, the other small. Now how shall a Christian be able to bear up in such a case, so to fortify and strengthen his spirit, as that he may not faint in the day of Adversity?  
A. A great and difficult work I confess, A. 
Some sovereign Cordials prescribed.  yet through the help of Grace attainable. To help you therein, let me prescribe unto you some Sovereign Cordials, some spiritual Consolations, which may be, and being taken into the soul will be, very useful for this purpose, for the supporting and bearing up the spirit under whatever affliction this poor life of ours upon earth is subject to. These Consolations are many, as also our Afflictions are. I shall single out some of the choicest. Which I shall desire you carefully to lay up. Happily at the present you may have no great need of them, but how soon you may you know not. And therefore lay them up in the Closet of your hearts. They are not like the Apothecary's Drugs, some of which being long kept, lose their virtue. The day may come when some one of them may requite all your care and pains.  
In the First place then look at Afflictions themselves. Direct. 1 
Lo●k at Afflictions themselves, wherein consider.  The Israelites in the Wilderness were cured of the stinging of the Serpents, by looking upon the Serpent. And so may a Christian, by looking upon Afflictions, strengthen his heart against them. The Honey of the Bee is a medicine for the Sting: Afflictions, though never so bitter, yet will afford somewhat that may serve to allay that bitterness. In them cast we an eye upon 4 or 5 particulars, which may be useful this way.  

The Quality,  
Quantity,  
Continuance,  
Commonness,  
Issue of them.   
1. Consid. 1 The Quality of them. Here we shall find, that in themselves they are a Curse. 
The Quality of them, as qualified by Christ.  Such are all Afflictions, all fruits and consequents of sin, and punishments of it, every one being an Appendix to that first Curse, The day thou eatest thereof thou shalt die the death; surely die, Gen. 2.17. that is, be subject to manifold evils, as in soul, so in body, tending to death, to the destruction of both. But by & through Christ their nature is now altered, the Curse is taken away. That was one, and the chief, of those Ingredients, which was put into this Cup, which was given to Christ to drink, and which he did drink upon the Cross. He being there made subject to that accursed death, that he might free us from the Curse of death, and of all its retinue. Christ hath redeemed us from the Curse of the Law, being made a curse for us, Gal. 3.13. So that what the Apostle saith of Death itself, 1 Cor. 15.55. O Death where is thy sting? We may say the same of whatever afflictions and crosses can befall the children of God upon earth; their Sting is gone. Surely the bitterness of death is past, (saith Agag, having (as he thought) armed himself against the fear of it, which is the greatest part of Death's bitterness,) 1 Sam. 15.32. And the like may all true Believers say concerning all their Afflictions, and sufferings. The bitterness of them is passed, as to them, the Curse being taken away from them by Christ, which is indeed the chief part of their bitterness. Even as Moses altered the quality of those waters of Marah, took away the bitterness of them, by casting into them that Tree which the Lord had showed him, so hath Christ taken away the bitterness of all the waters of Affliction by the Tree of his Cross, to which he was designed by his Father. The bitterness of Afflictions (as I said) was the Curse going along with them, they being in themselves all tokens of wrath. But now, that bitterness, that Curse is taken away. So as to true Believers they are no longer tokens of wrath, but rather Love-tokens. Whom the Lord loveth, he correcteth, Prov. 3.12. chasteneth, Heb. 12.6. Yea, Pledges of Adoption. So it there followeth, Heb. 12.6, 7. He scourgeth every Son whom he receiveth. If ye endure chastenings, God dealeth with you as with Sons. Not to know what Chastisements mean, it is no good sign. If ye be without Chastisement, whereof all (all God's children) are partakers, then are ye bastards and not sons, (so it there followeth) v. 8. For God to exercise his Children with afflictions, it is a sign that he owns them for his Children, and a demonstration of his fatherly love to them, and care of them. Thus do these Cups which Gods people drink of, they come from the hand of a Father, not of a Judge, being to them not satisfactory, but castigatory punishments. Not properly punishments, but Chastisements. Not tokens of wrath, but Love-tokens.  
A useful and comfortable meditation, for the soul of a Believer to feed upon in the midst of whatever distress. What is it that maketh these Cups so bitter unto the soul? Why, when it looketh upon them, as they are in themselves, as Cups of divine wrath and fury. Now, no wonder if it shake and tremble at the drinking of them. So long as a man apprehends these Arrows which he feeleth to stick fast in him, to be poisoned Arrows, shot at him by the hand of a revenging God, now no wonder if the soul have no peace, no quiet. But look upon them as they are changed and altered by Christ, having the Curse taken away, and as they are tokens and pledges of Adoption, (which being sanctified they certainly are) the soul being persuaded of this, this will be as a sovereign Cordial to it, to keep it from fainting.  
Q. Q. Yea, but (you will say) how shall a man know this, 
How Chastisements may be known from Punishments.  that they are so to him? that they are only Chastisements and not Punishments, and that they are tokens of love, and pledges of Adoption. When as they are tokens of wrath to some, how shall I know, that they are not so to me?  
A. A. To this I have in part hinted an Answer already. Take it a little more fully, yet briefly.  
1. How do you drink this Cup? how do ye suffer these afflictions? Do you quietly, patiently, 
By the manner of suffering them.  contentedly submit to the hand of God in them? If so, now hear what the Apostle saith to you in that Text even now cited, Heb. 12.7. If ye endure chastening, God dealeth with you as with Sons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not, if you suffer afflictions, for so do the worst of men. But if ye endure chastening, receive Afflictions from the hands of God as Chastisements, kissing the Rod, humbling yourselves under the hand of God, as dutiful Children under the hand of a Father, now may you conclude these to be tokens of your Adoption, that God dealeth not with you as Enemies, but as Children.  
2. What work have these afflictions in you? what effect have they upon your souls? 
By their effect.  do you find yourselves bettered by them? Hereby a sick patient may know that the Potion, which he hath taken was not poisonable, but medicinable; when, though for a time it wrought churlishly upon him he findeth himself the better for it, he findeth nature disburdened of these ill humours, which before distempered it and feeleth himself in some measure restored to former health. And thus may a Christian judge of his afflictions. If they have such a kindly working upon the soul, as to purge out corruption and to strengthen the inwardman, so as the soul is bettered by them, made more bumble, more watchful, more fearful of offending God, more careful of walking before him in well pleasing, hence may a Christian conclude that these are medicinable Cups, fatherly chastisements, intended for his good. So doth David concerning his afflictions. Psal. 119.75. I know Lord (saith he) that thy judgements are right, and that thou in faithfulness hast afflicted me, that God had therein a gracious purpose towards him, and that he intended his good. But how did he know this? why, by the working of those afflictions upon him, he found himself bettered by them. Before I was afflicted (saith he) I went astray, but now have I kept thy word, v. 67. And again, v. 71. It is good for me that I have been afflicted, that I might learn thy statutes? Thus where afflictions have such a kindly work upon the soul, where Nocumenta are Documenta, where Chastening and Teaching go together, this is a good and a sure sign that they are tokens of Love, and not of Wrath, Blessed is the man whom thou chastenest, O Lord, and teachest out of thy Law! Psal. 94.12. Do we find this effect in ourselves? Do we find such a kindly operation of our afflictions? Do we find them stirring up in us filial affections towards God? not a servile and slavish, but a filial, a childlike fear of his Majesty, a fear to offend, to displease him? a religious care of walking before him, and approving ourselves unto him? with an utter hatred and detestation of all sin? from hence conclude we our afflictions to be such, not Punishments, but Chastisements, not tokens of Wrath, but Love, which being rightly apprehended and believed, will be of great use to bear up the soul under them.  
Here is the first thing considerable in Afflictions, the Quality of them.  
2ly. Consid. 2 
The Quantity  Consider the quantity of them. And here, if rightly looked upon, we shall find them not great, not so great as they are commonly apprehended. How ever some of them are heavier than others, yet all light. So Paul looked upon his sufferings, and the sufferings of the Saints, giving them this Epithet, Our light affliction. 2. Cor. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Levitas afflictionis, 
Afflictions of God's children light.  the lightness of our affliction. Such are the afflictions of God's children, Light afflictions.  
Q. Q. But how are they so? what in themselves?  
A. 
How said so to be.  Not so, thus they may be, and often are great and heavy, none heavier. But they may be so called.  
1. 
Comparatively being compared ●●●h.  Comparatively, A Cup (saith the text) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drinking vessel, of which though some be greater than others, yet compared with other vessels, none of them are great. Thus is it with the afflictions of God's Saints, which they are exercised with, however some of them are heavier than others, yet all comparatively light. Such they are being compared,  
1. With that weight of glory, 
The weight of eternal glory.  which those afflictions (through grace) do work for them. So the Apostle there explains his meaning in that 2. Cor 4.17. Our light affliction, etc. worketh for us a far more exceeding and eternal weight of glory: Being put into the balance against this, they bear no proportion with it, they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the same Apostle elsewhere tells us. Rom. 8.18. I reckon (saith he) that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.  
2. And again, 
Their deservings.  compare them with our deservings, our sins, here again we shall find them infinitely outweyed, there being no proportion betwixt them.  
3. 
The sufferings of some others.  And (3ly) Compare them with the sufferings of some other of the Saints of God, and we shall find them (it may be) but drops to their Cups. Thus, though heavy in themselves, yet comparatively they may be said to be light.  
2. 
Made light by Grace supporting.  Which also they are made to God's people by the strength of grace supporting of them. Even as the Gates of Azzah and Posts belonging to them were to Samson, though another would have sunk under the weight of them, yet by the power of supernatural strength they were made light to him so as he taketh them upon his shouldierr, and carrieth them up to the top of the mountain, Judge, 16.3. So have many of God's Saints done, being strengthened in the inward man by the spirit of Christ, they have made light of those burdens, which to others would have been insupportable, I can do all things (saith Paul) through Christ that strengthenest me, Phil. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am able for all things, as for Actions, so for Passions, for sufferings, such as he there spoke of in the verse foregoing, to be abased, to hunger, to suffer need. And elsewhere, speaking of the greatest sufferings, Tribulation, Disiress, Persecution, Famine, Nakedness, Peril, Sword. In all these (saith he,) We are more than Conquerors through him that loved us. Rom. 8.35.37. Thus are afflictions, however heavy in themselves, made light to the people of. God through the power of the spirit of Christ dwelling in them, and strengthening of them. The consideration whereof may also serve to bear up their hearts and spirits, so as that they should not faint under their burdens, which, be they what they will, are comparatively so light, and by the power of grace can be made light to them.  
The 3 thing which I propound to consideration is the Duration, Consid. 3 
The Duration which is but short.  the Continuance of them, which, being rightly measured, will be found not to be long, A Cup (saith the Text,) which being but a draught, is soon put over. And such are the sufferings of God's people, but of a short continuance. For a time, a season. Now for a season (if need be) ye are made heavy through manifold temptations, 1. Pet. 1.6. Their winter doth not last all the year long, their suffering time is but for a season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the original,) Paululum nunc, for a while, a little while, a short season, A night, weeping may endure for a night, but joy cometh in the morning, Psal. 30.5. A night, nay an hour, The hour is come saith our Saviour speaking of his passion, Mark. 14.41. Joh. 17, 1. I will keep thee from the hour of temptation (saith Christ to the Church of Philadelphia) Rev. 3.10. An hour, nay a minute, a moment, His anger endureth but a moment, Psal. 30.5. our light affliction which is but for a moment, 2 Cor. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thus is the spirit of God in Scripture pleased to express and set forth the short continuance of the sufferings of God's Saints. They are but for a season, a little season, a night, an hour, a moment; At the most but for the present time, as the Apostle there hath it, Rom. 8.18. The sufferings of this present time; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the time that now is, or this now season, meaning this present life, which being compared with eternity, is but a moment. And herewith let all God's Saints comfort themselves in their suffering conditions. Though their sufferings may be great, yet they shall not be long. Si gravis brevis, Far carriage (we say) maketh a light burden heavy, and a heavy one intolerable. But the burdens of God's Saints shall not lie long upon their backs. What though at the present they lie under the pressures and oppressions of wicked and unreasonable men, either under their hands, or under their tongues, suffering by them in their estates, good names, liberties, Persons, yet let them bear up their spirits, taking notice of what the Psalmist tells them, The rod, (or Sceptre) of the wicked (of Tyrannical oppressors) shall not rest upon the lot of the righteous. Psal. 125.3. It may be for the present they feel a thorn in the flesh, conflicting with some satanical temptation, which is to their souls as a thorn sticking in their flesh, putting them to a great deal of smart and trouble, but let not this discourage them, taking notice of what the Apostle assureth them, The God of peace shall shortly tread down Satan under your feet, Rom. 16.20. At the present (it may be) they are under a cloud a black cloud of spiritual desertion, God, hiding his face from them, nay writing bitter things against them (as Job saith he did against him, Job. 13.26.) which of all them is the saddest trial. No affliction like unto this, The spirit of a man can sustain his infirmity (his bodily? infirmity, which is much born up by a cheerful spirit, specially when there is peace of conscience with it) but a wounded spirit who can bear? Prov. 18.14. When God himself seemeth to turn enemy to a man, withdrawing from him the sense and feeling of his love, yea letting fall some drops of wrath upon the soul, no trial, no Affliction like unto this. Tranquillus Deus tranquillat omnia, Where God is at peace with a man nothing can disquiet him; but where God maketh war against the soul who shall speak peace to it? Yet still let the true believer bear up, not giving way to despondency, to fainting of soul. The Sun is often under a cloud, yet it breaketh forth again, and that sometimes suddenly, unexpectedly, and shineth it may be, more clearly then before it was so clouded, God will not hid his face from his people for ever. It is but for a while, a little while. For a small moment have I forsaken thee; but with great mercy will I gather thee. In a little wrath I hide my face from thee, for a moment, but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer, (so runs that excellent promise made to the Church, which every true beleiver may apply to himself) Isai, 54. v. 7.8. Thus if Christ do withdraw himself from the believing soul (as he did from his Spouse in the Canticles, Cant. 3.) yet seeking after him, it shall find him again (as she there did, v. 4.) It was but a little that I passed from them (viz. the watchmen of whom she enquired for him) but I found him whom my soul loveth. His withdrawings are but for a little while. So he telleth his Disciples when he was to leave them, Joh. 16.16. A little while and ye shall not see me, and again a little while and ye shall see me. Though he withdrew his Corporal presence from them, (which he did by his death) yet he would appear to them again (which he did after his resurrection,) and they should enjoy his spiritual presence upon earth, and his glorious presence in heaven, whither he was going. Thus those who are once truly united unto Christ shall never be quite separated from him. If he estrange himself from them, it is but for a season. And therefore in these cases let them live by faith, setting that a-work to bear up the soul. Remember that whatever the affliction be, whether outward or inward, whether temporal, or spiritual, yet it is but temporary. Suppose it be for weeks, months, years, nay for the whole life time, yet (as I said) compared with Eternity, it is but a minute, a moment, our life itself is no more; our affliction then cannot be long. And shall we then faint at the drinking of this Cup? what, could ye not watch with me one hour? (saith our Saviour to his disciples) Matth. 26.40. And so let me here say, what, can we not suffer with Christ one hour, one minute, who look to reign with him to all eternity? what ever our affliction then be, yet hold up head and heart for a while, a little while. A while and for ever. Above the Moon there are no clouds, no changes in heaven. It will not be long ere God shall wipe away all tears from the eyes of his people, Rev. 7.17. There is the third Consideration, the short continuance of Afflictions.  
Fourthly, Consid. 4 
The Community.  consider also the community, the commonness of them. That will contribute somewhat to this purpose. Affliction is not our portion alone. This Cup goeth round the Table. Those sufferings which Gods people are here subject to, they are but humane temptations. So the Apostle calleth them, 1 Cor. 10.13. There hath no temptation taken you, but such as is common to man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tentatio humana, a humane trial. Such are the trials of God's Saints here, they are no other than what other of the sons of men are subject to, Man that is born of a woman is of few days, and full of trouble, Job 14.1. Yea the Sons of God. What Son is he whom the Father chasteneth not? Heb. 12.7. And upon this account they may the better be born. So St. Peter telleth the believing Jews, to whom he writeth, and he maketh use of it as an argument for this very purpose, that they should not faint under their sufferings for Christ, 1 Pet. 5.9. Knowing (saith he) that the same afflictions are accomplished in your Brethren that are in the World. The persecutions which they met with they were no new thing, no other then what others of their Brethren had felt of. So it is, Brethren in the flesh, Brethren in the spirit, all Brethren in affliction, companions in tribulation. Not the greatest, not the best exempted from drinking of this Cup. And shall we then faint at the drinking of it? We see, or hear, how those of the weaker Sex undergo their pangs and throws in Child-bearing. Though one of the bitterest Cups upon earth, yet how contentedly do they pledge their great Grandmother Eve in it, to whom it was first given to drink? which they do upon the account of that Law which hath made it common to all of that Sex, In sorrow shalt thou bring forth children, Gen. 3.16. And so may we look upon all other Cups, which God giveth us to drink, they are no other but common Cups, though not common to all individuals, all particular persons (as that is) yet to all sorts, all ranks and conditions of persons, good and bad, high and low, rich and poor, Prince and Peasant: Which may serve somewhat to alleviate our burdens, and mitigate our sorrows. Were it so that our case were singular, that we could truly say, what the Church in her Captivity maketh a Question of, Lam. 1.12. that there were no sorrow like our sorrow, no Cup like our Cup, that we had no partners in our sufferings, (which was the case of our blessed Saviour here, his Cup was, (as he here calleth it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Cup, such a Cup as was never given to any other of the sons of men, his sufferings peculiar to himself, being more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a humane tentation, wherein he had none to bear him company, He trod the Winepress alone, and of the people there was none with him, (saith the Prophet) Isa. 63. v. 3. which (however intended) may be (as by many, most of Expositors, it is) applied to the Passion of Christ, which was singular and peculiar to him) then might we have the more colour for our despondency. But lo here is Company.  
Yea and good Company too. 
Good company in suffering a comfort.  It is not all Company that will ease or comfort a man in his sufferings. It is no ease to the damned in Hell, that they have so many partners in their sufferings, as they have. Nor was it any abatement of our Saviour's sufferings, that he should be crucified (as he was) betwixt two thiefs. Such company rather aggravates, then abates the sorrow of sufferings. But good Company is a comfort. And such company have all God's Saints in their sufferings, the same Afflictions are accomplished in their Brethren. And therefore let none faint at the drinking of this Cup, which is a common one. Christ himself began it, and all his Saints have, or must pledge him in it, being conformed to his Image, as in other things, so in his sufferings.  
In the Fifth and last place look at the Issue, Consid. 5 
The issue and fruits of sanctified Afflictions.  the fruit of Afflictions. This it is that beareth up the spirit of the Child-bearing woman in her travel, even the fruit of the Womb, the Issue which she expecteth and looketh for; which when she is delivered of (as our Saviour tells his Disciples) she no more remembreth the anguish, for joy that a man is born into the world, Joh. 16.21. And this it was which made our blessed Saviour here so willing to drink this Cup, to have his soul made an offering for sin, even the assurance which he had of seeing his s●ed, of seeing the travail of his soul (as the Prophet Isai sets it forth) Isa. 53.10, 11. the blessed fruit and issue of those his sufferings. And like use let all the Lords people make of the same consideration, for the bearing up of their spirits in their sufferings. Being sanctified to them they shall see a blessed Issue of them, they shall reap precious fruit from them, receive great benefit by them. Upon this account it is that a sick person continues his course of Physic, taking Cup after Cup, Potion after Potion, he expects and hopes to receive some good and benefit by them. Afflictions may be bitter, but being sanctified they are profitable. Though they have a rough stalk (like the Rosetree) yet they bring forth pleasant fruit. To go about to show you all these fruits, would be a long, if not an endless work. Single out some of the principal. 
Reduced to two heads.  Which we may reduce to two heads.  
They are either in this life,  
Or in the life to come.  
In this life Afflictions bring forth the fruit of righteousness. 
In this life the fruit of Righteousness.  So saith the Apostle in that Text before made use of, Heb. 12.11. No chastening for the present seemeth to be joyous but grievous, nevertheless afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. This doth Chastisement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such Corrections as wherewith God as a Father is pleased to exercise his Children for their good, their amendment, (which that word properly signifieth) being sanctified, influenced by the spirit of Grace; now it brings forth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This peaceable fruit of righteousness, even that Righteousness which bringeth peace to the soul. A blessed Fruit, the fruit of righteousness. Did ever Tree bring forth better fruit than this? It was the highest commendation that the Devil could invent to give of that Tree of Knowledge, that the fruit of it would make those that eat it like unto God himself, they should be as Gods, viz. in Knowledge, knowing good and evil, Gen. 3.5. What he spoke falsely of that Tree, is true of this, of sanctified Afflictions, they will make men like unto God, bringing forth this fruit of righteousness and Holiness, which is a part, yea a chief part of the Image of God; (as the Apostle tells us, Eph. 4.24.)  
Q. 
How Affliction bringeth forth this fruit.  But how doth Affliction bring forth this fruit?  
A. Why this it doth by purging out Corruption, and strengthening of Grace. Even as it is with Physic, it first evacuates, and purgeth out those peccant humours which annoy the Body; and then by the removal of them it strengtheneth the natural operations of it. Even thus doth sanctified Affliction work upon the soul.  
1. 
By purging out corruption.  Purging out Corruption, sinful lusts, whatever is contrary to Righteousness. Hence it is that we find it compared to Fire, and to the Fining-pot. Zach. 13. last, I will bring the third part through the fire, and will refine them as silver is refined, etc. (saith the Lord of the remnant of his people.) The fire, the Fining-pot refine the Metal, taking away the Dross from the Silver and Gold. Such are Afflictions to God's people, they lose nothing by them but their dross, their corruption. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin, (saith the Prophet Isai, speaking of God's Chastisements upon his people the Jews) Isa. 27.9. When he hath tried me (saith Job) I shall come forth as Gold, 
Strengthening Grace.  Job 23.10.  
2. Corruption being thus in measure purged out, now Grace cometh to be strengthened. So Paul found it in his own experience. In his sufferings, (as he tells us) he fainted not, but though our outward man perish, yet the inward man (saith he) is renewed day by day, 2 Cor. 4.16. Thus did he gather strength in and from his sufferings. However the outward man, his Body, or the natural man, was thereby weakened and impaired, yet his inward man, his soul, or the spiritual man, was thereby confirmed and strengthened. And so fareth it with God's Saints. Like Palm-trees, (to which we find them compared, Psal. 92.12. The righteous shall flourish like the Palmtree,) the more they are pressed down the more they spread, and the higher they grow. That which the Poets feigned concerning their Antaeus, that in his wrestling with Hercules he gained new strength by every fall, is true in them. Nothing contributes more to their spiritual strength than their temporal weaknesses. Hereby God doth (to use Paul's word, 2 Tim. 1.6.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stir up that heavenly fire of grace in the hearts of his people; making use of their Afflictions as his bellows to blow up those sparks which otherwise were subject to die. 
Graces strengthened by exercise in Affliction.  And very useful they are in this way, for the stirring up, and thereby for the strengthening of every grace in the soul, by setting them a-work, exercising them.  
Thus do they strengthen Faith and confidence in God. Paul telleth us, 
Faith.  that he received the sentence of death in himself to this end, that he might not trust in himself, but in God, who raiseth the dead, 2 Cor. 1.9. And St. Peter tells the Saints to whom he writeth, 1 Pet. 1.6, 7. Now for a season (saith he) ye are in heaviness through manifold temptations, that the trial of your Faith being much more precious than Gold that perisheth, though it be tried with fire, might be found unto praise, honour and glery, at the appearing of Jesus Christ. Gold is not more advanced by fire, than faith by sufferings. These are but as shake to the Plant, which make it root the better, the deeper and surer. Thus the Christian being shaken by Afflictions, he taketh the firmer hold of Christ, and is rooted more and more in him.  
And as Faith so Patience. 
Patiene.  The trying of your Faith worketh patience, (saith St. James) Jam. 1.3. Upon which account in the Verse foregoing, he willeth Christians to be so far from fainting under afflictions, that they should rather account them matter of joy, of great joy. My Brethren account it all joy (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) great joy,) when ye fall into divers temptations, viz. in regard of the blessed fruits of them, among which this is one, Patience.  
And as Patience, 
Experience.  so Experience and Hope, which the Apostle joineth to the former, Rom. 5.3. where he declares how Christians have matter of rejoicing and glorying, as in their Crown, so in their Cross. We rejoice (saith he) in the hope of the glory of God; And not only so, but we glory in Tribulations also. But wherefore in them? Why, in regard of the blessed Fruit, which being sanctified they bring forth; Knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope. The first an immediate, the latter mediate Fruits of such sufferings.  
Such is experience, of which a man gets more many times by one days adversity then by many years of Prosperity, more experience of God and himself. Such was the fruit of Jobs afflictions, who when God had delivered him out of them, makes this acknowledgement unto him. I have heard of thee by the hearing of the ear, but now mine eye seethe thee. Wherefore I abhor myself, and repent in dust and ashes. Job 42.5.6. Thus that knowledge of his, both of God and himself, which before was notional, was now made experimental.  
And such is Hope, 
Hope.  which is much confirmed and strengthened by this experience. This I recall to mind, therefore have I hope, (saith the Church, speaking of her Afflictions) Lam. 3.21.  
And the like we may say of Humility. 
Humility.  Nothing more proper and effectual for the producing and increasing of it, than Affliction. Remembering 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 Prodigal upon his knees to his Father, his being reduced to extremities, Luk. 15.21. Paul's 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 enlarged by Afflictions.  so they also enlarge it. As they humble it before God, so also they enlarge 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 gins to be estranged from God, Afflictions bring it home again.  
And again, 
Obedience learned in this School.  nothing more useful 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Greek Proverb hath it, to which the Apostle may there seem 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, than 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 general head, the fruit of Righteousness.  
In the life to come take we notice of a double fruit. 
In the life to come preventting the greatest evil, & procuring the greatest good.  The former, the preventing of the greatest evil, Eternal 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 eternal weight of glory. Such shall the recompense be which Gods Saints shall meet withal 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 Eternal weight of glory, infinitely exceeding the weight of all their sufferings here. And this doth their Affliction work for them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 useful 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 Argument to induce us to bear whatever trials 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 holiness,] 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 endured the Cross, despising the shame. And did Christians more think of the one, they would be less 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, etc. 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 tells 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 do yield. All which, with the former considerations are as meat coming out of the eater, and sweetness coming forth of the strong (as he said of the honey in the Lion's belly, Judg. 14.14.) useful 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 remains.  
In the second place to keep the soul from fainting at the drinking of this Cup look upwards. Dir. 2 
In drinking this Cup look upwards.  This was David's course in all his troubles, to look upwards, I will lift up mine eyes unto the hills from whence cometh my help. Psal. 121.1. To the Hills, viz. Zion 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, heaven-wards. 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 itself, or upon the hand that reacheth it, the Instruments, and secondary causes, or else looking wholly at Creature succours, which failing, their hearts also fail. Would we bear up under our sufferings, look upwards, heavenwards. There shall we find that which we may cast anchor upon, which may serve to stay our souls in what condition soever. Where  
1. 
At god our Father.  Look we at God our Father. So doth our Saviour here, (as I have shown 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 ourselves in him. So did David in that great strait 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 David's Wives, of which we read 1 Sam. 30. A great strait 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, whom 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 strait whither doth David look? Now (saith the sixth verse) he comforted or encouraged 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 look; 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 always left him what ever befalls him. As for other things, estate, good name, liberty, near and dear Relations, yea and life itself, 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, than 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 aileth 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 encourage themselves in him. Such is Habacucks' resolution in that known Text. Heb. 3.17.18. Although the figtree shall not blossom, neither shall fruit be in the vines, the labour of the Olive shall fail, and the fields shall yield 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 not 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 sovereign use this way, His Power, Wisdom, Mercy, and Truth, etc. 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 ministering 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, 
His Cognizance of us.  beholding the evil, and the good, Prov. 15.3. Such a general Cognizance hath God of all persons and passages, in all places upon earth. But he hath a special Cognizance of his own people; the eyes of the Lord are upon the righteous, Psa. 34.15, Upon 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 special notice of the sufferings of his people. He seethe their tears, putting them into his Bottle, registering 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 may be knoweth not where our shoe pincheth us, but our God doth. Thou hast known my soul in adversities (saith David) Psal. 31.7. 
His 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 David's 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 encouragement 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 evil. 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 complains 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 showing himself to them, hiding himself from them. Of this David complains, Psal. 10.1. Why standest thou afar off, O Lord, why hidest thou thyself in times of trouble? God doth not always ways show himself unto his people, yet he is still present with them. Behold he standeth behind our Wall, (saith the Church of her wellbeloved) Cant. 2.9. Thus where sense doth not apprehend God's 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, whilst you are with him, and if ye seek him, he will be found of you, 2 Chron. 15.2.  
3. His compassion towards us. Afflictions do not abate God's affection towards his people, 
His Affection towards us.  but rather increase it. The sickness of the Child stirs up bowels of compassion in the natural 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 greatness of God's 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. His Providence over us. As God is truly 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 afflictions 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 rend 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 sat down with him upon the ground seven days and seven nights, and none spoke a word unto him; not ministering 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 do for them, and that for their comfort.  
1. To 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, exercising 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 seethe 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, Job 34.23. God is faithful (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, than (as he tells us) the Lord stood by him, and strengthened him, 2 Tim. 4.17.  
3. Turning them to good. Like as the skill of the Physician turneth Poisons into Medicines, 
Turning then to Good.  making a sovereign Treacle of the venomous Viper. Thus doth God bring good out of evil. joseph's Brethren thought and wrought evil 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will give an issue, find out an outlet for them one way or other: When God's people are beset on every side, yet he can find a door, or a window to let them out at. As in a literal sense he did for David, when his house was beset by saul's 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 Metaphorical 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 of them, he supplieth 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, 
Look 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. 
What he hath done for us, overcoming 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 hurtful 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 bitterness 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, being (as the Head in the natural Body is) sonsible of all the aylments of his Members. 
What he doth Sympathising with us.  We have not an Highpriest which cannot be touched with the feeling of our Infirmities, Heb. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cannot sympathise with us in our afflictions and sufferings, which he taketh notice of, and is affected with; (as before was shown.) 
Pleading for us.   
2. And sympathising with us he pleadeth for us. Sitting in heaven at the right hand of his Father he maketh continual 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, whilst 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 blood 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, frowns upon them, let's fly the showers 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. 
Look 〈◊〉 the Holy G●●●st our Saviour.  So we find him often styled in Scripture, a comforter, the comforter, and this comforter God's people have still with them. That is the promise which our Saviour maketh to his Disciples, when he was to withdraw his Corporal 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 withdraws 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 sovereign Consolations I might yet (●x abundanti) add many more; 
The Minstery of Angels.  As the Ministry of Angels, who are as Guardians to God's Saints. Are they not all ministering 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 Wilderness, he there wanting food and other accommodations, The Angels came and ministered 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 do to all God's Saints (many of which questionless they daily do, though in invisible ways, so as they are not taken notice of) being ever at hand, ready to step in to them with timely succours in their greatest straits.  
To which might be added (what is not to be slighted) the Communion of Saints, 
The 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 distasteful 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 sweetening of our mouths, and strengthening 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 aught to shun and avoid those three Rocks, upon which Christians in their sufferings are in danger of making shipwreck, viz. Despizing of God's Chastisements, Murmuring at them, Fainting under them.  
What then remains, 
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 conveniently may be. Thus did our heavenly Pattern, 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. He 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 Soldiers, or High Priests, or any other of the people did unto him. And thus do we suffer what Afflictions and Trials here we shall meet with, Patiently. A thing which in Scripture we are frequently put in mind of. Be ye patiented Brethren, (saith Saint James) Jam. 5.7. Which in the next verse he repeats and inculcates, Beye also patiented, v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Longanimi estote. Be long patiented, or suffer with long patience (as the Margin explains the word.) Be patiented in Tribulation (saith Paul) Rom. 12.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sustinentes, enduring it. So the same word is elsewhere rendered, Blessed is the man that endureth temptation, Jam. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signyfying to abide, or stand under some weight or burden, as the Ports doth under his load. And thus do 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.  
1. 
Not shrinking from their sufferings.  Not shrinking from them, not withdrawing our shoulders. This is one thing which the Levites in their Confession make acknowledgement 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 withdraw from the Law of their God, shrinking from their duty, not yielding 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 shoulders 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 patterns, 
Patterns of patience.  Patterns 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 and the Sheep (of which I spoke 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 blood, when ever their owner calls for it? And shall not we do the like to our God? Upon this account, (among other) it is, that our blessed Saviour calls his Disciples by the name of Sheep, rather than of any other Creature. The Sheep as it is an innocent and harmless, so a patiented Creature, not harming others, but suffering harms from them. And herein are Christians to be like unto them.  
2. Look a little higher, to mere Civil men, such as have nothing but Nature in them, 
Mere Civil men.  no light but that of Reason to guide themselves by, yet among them how many are to be found exemplary in this kind, eminent for their Patience, and that under great sufferings? Such were Seneca and Socrates, and divers other among the Heathen, whom Histories commend unto us upon this account. And such in all places we may meet with some, who whatever befalls 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 God's Saints. 
God's Saints.  Among whom we find some propounded to us for Patterns 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, the Martyrs of Christ, and other Saints of God, who with admirable patience have drunk these bitter Cups, which have been given to them. Look we on them.  
4. But above all (in the fourth place) look we upon the Captain of our salvation, 
Christ himself  the 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 endured the Cross, etc. And again in the verse following, Consider him that endured such contradictions of sinners against himself, lest ye be wearied and faint in your minds; v. 3. Thus did he endure 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 tells us) 1 Pet. 2.21. Which let it be our endeavour to do.  
To promote which work lay we to heart these few Considerations, 
Consideration promoting his Duty.  some Moral, others Divine.  
1. Morak, such as Reason will furnish us with. Such are those obvious and usual ones, 
Moral.  which may be useful in this way.  
1. The evil of impatiency. Magnum malum, non posse ferre malum, 
The evil of impaiience. Seneca.  (saith the Moralist.) Impatiency in suffering of evils is a great evil; no ways easing or helping, but aggravating or increasing our sufferings: what gets the bird by fluttering or struggling with the snare, or limetwig? or the fish by striving with the hook? Hereby they are more entangled; 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 struggling under the hand of God. Hereby those evils which before were only external, reaching to the outward man, become Internal, entering through into the soul, Even as the fish by struggling brings the hook into the bowels, which before was only in the Jaws. Great is the evil of Impatience.  
2. On the other hand great is the benefit and advantage of patience. Hereby. 
The benefit of patience.   
1. A heavy burden is made the lighter. Levius fit patientia, etc. Whereas impatience adds to the burden, patience detracts from it. Both which Reason and experience will tell us.  
2. To which add, hereby a man cometh to possess and enjoy 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Impatience doth (as it were) dispossess a man of his soul, so as he hath not the right use of the faculties thereof, understanding, Judgement, Will, Affections. Patience keepeth him in possession of it, so as whatever other enjoyments he is deprived of, yet still he enjoyeth, what is better than all, himself. These are Moral 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 patiented God is towards us, how 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, being 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 full of sheaves (so the Lord complains against his people Israel) Jam. 2.13. Such is every sin unto God, as a sheaf 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 speaks, Psal. 68.19.) Who load him with our daily provocations. And shall not we bear a little from him, who beareth so much from us?  
2. 
His 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 less than thine iniquity deserveth, Job 11.6. And thus may it truly be said to every of us. However God is pleased to deal with us, yet are our sufferings no ways proportionable to our sins. That is the acknowledgement which Ezra maketh in the name of the Jews, Ezra 9.13. Thou our God hast punished us less than our iniquities deserve. However the Judgements which had been inflicted upon them were great, the Sword, Captivity, and Spoil, (as the 7 Verse there hath it) yet were they no ways 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. If 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 day's chastened us after their own pleasure, but he for our profit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now with what patience do Patients submit themselves to the hand of the Surgeon, to have their Ulcers lanced and searched, yea and if need be, to have a Member cut off, whilst 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, whilst whatever he doth to us, is for our benefit, for the saving of our souls?  
4. To this add, that patience in suffering is a Duty, 
Patience in Affliction a duty require  which God requires at our hands. Be ye also patiented. Jam. 5.8. In patience possess ye your souls. Luk. 21.19. (as we heard before.)  
5. And requiring it of us, he 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, and that as with seasonable deliverance, 
Rewarded,  so with an ample reward here, or hereafter. The Cross being patiently born shall have a Crown set upon the head of it: Upon which account St. James pronounceth the patiented man a blessed man. Blessed is the man that endureth temptation, (that endureth it patiently) for when he is tried, 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 shown you) which is either Stoical, or merely Moral. Such was the Patience of those Heathens which I spoke of. And such is the patience of mere Civil men, who bear what they cannot help, upon the grounds aforesaid, merely out of the Principles of Reason. See we that our Patience exceed theirs. What our Saviour said to the Jews concerning the Righteousness of she Scribes and Pharisees, Ma●. 5.20. Except your righteousness exceed theirs, ye shall in no case enter into the Kingdom of Heaven. I may say the like concerning the Patience of mere Marall, Civil men: Except our Patience exceed theirs, it shall never find 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 moral.  Why, as in some other particulars, so principally in these two.  
It is obediential,  
And Voluntary.  
Thus doth the true Christian suffer, obediently, and willingly, which the moralist 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 behind. Of which briefly.  
Suffering Patiently, suffer Obediently, in obedience unto God. 
Christians to suffer Obediently.  So did not those Heathens, which knew not God: No more do mere 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 him 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Children of Obedience, doing what they do in an obediential 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. 
Willingly.  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 mere Moral, Civil 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, 
Sense.  What you cannot shift, rather hear then quarrel 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 special, that they should do their work, their Ministerial service, feeding the flock of God, not by constraint, but willingly, 1 Pet. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God requireth it generally at the hands of all his; people whatever service we do unto him, do 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 truly, though not fully.) Those bruit Creatures, Sheep and Oxen, etc. 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. Bind 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?  
A. 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, Trials, 
This they may do.  we may. For this we have our Saviour's practice 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 pass 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 do the like, putting in this for one of those six Petitions in that his form and pattern of Prayer which he hath left us, Led us not into temptation, but deliver us from evil. This a Christian may do, 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 find it in our Pattern. Christ prayeth that this Cup might pass from him, but his request herein is not Absolute but Conditional. If it be possible, let this Cup pass from me, Math. 26.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 God's decree, 
Si tua decreta ferunt ut alio modo tuae gloriae & homirum saluti aequè consulatur. Grot. Annor. ad loc.  and might not be prejudicial 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 subjoins this 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 pass 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 freedom from these evils which lie upon us, or threaten us, and may pray against them, yet let it be with submission of our wills to the will of our heavenly Father. Which in all our petitions and requests is still either 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 ourselves, 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 whilst we do we may pray against Evils incumbent or impendent, felt or feared.  
A 2. And so also use means to be preserved, or delivered from them. Q. Thus Christians (as you have heard) not only may do, but aught 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 means for the preserving and maintaining of Life and Livelihood, Neither doth our Saviour's practice here in the text make any thing to the contrary. A. True, he refuseth means offered for his rescue, 
This they both may and ought so do.  but this he did as being acquainted with the Council and purpose of God concerning himself. Being of Counsel with his Father, of his privy Council, he took notice what was decreed in heaven, and was now to be executed upon earth. He knew that his hour was come (as St John hath it, Job. 13.1. and he himself tells his Disciples, Matth. 26.45. Mark, 14.41.) the time precisly determined by his Father wherein he was to be offered up And thereupon it was that he resused all means of rescue. And the like might we do, yea ought to do, were we in like manner acquainted with God's secret will, as he was. 
〈◊〉  But this being hidden from us, we must walk by the Rule of his revealed will, which not only permits and allows, but requires and commands, that we should make use of means for the diverting or removing of evils present, or imminent.  
Only here again take we a Proviso, or two. 
With these Prouisoes.   
1. Provided that these means (as I said before) be lawful means Ahaziah in his sickness, is not blamed for advising with what Physicians or Surgeons he pleased, 
That they be lawful.  but that he should send to Baalz●bub the God of Ekron, to ask Counsel of that Idol: this was his sin, which proved fatal 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 doom.) 2. King. 1.2.6. And never let them look for a better issue, who in cases of sickness, or any other distress shall consult with Satan, or his Instruments, with witches, or wizards, or make use of spells or Charms, or any other unwarrantable means.  
2. And (Secondly) being lawful means see that they be used lawfully. 
Used lawfully.   
1 Not being sought to alone. This was Asahs' sin) In his disease he sought not to the Lord, 
Not sought to alone.  but to the Physician, 2. Chron. 16.12. Whilst we use means see that we take God along with them, who must either bless, or blast.  
2. Nor yet sought to in the first place. This is an honour due unto God, still to begin with him, 
Not in the first place.  to seek to him in the first place. And this do we, as in all our undertake and businesses, so in seeking deliverance from any evil, make our first address unto God, begging from him that he would direct to the use of means.  
3. Use means, but trust not in them, Thus David used his sword and his Bow, 
Not trusted in.  but not trusting in them. I will not trust in my Bow, 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 tells us.) Thus look at Means 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 means, and then seeking to him to bless those means. Thus look at means, 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 effectual 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 endeavour, in imitation of this our blessed Pattern, to submit to the drinking of whatever Cups shall be given to us, to suffer what afflictions and trials 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 General Lesson, which all Christ's Disciples are to learn, and practise. Which I might now prosecute in particulars, by showing 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 drink, 
Two bitter ingredients in our Saviour's 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 endured 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, slighted, 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 of a Sceptre, a Crown of Thorns 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 buffetted 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 Soul, and his suffering of death. Yet doth he thus submit to both these.  
And the like are Christians to do if ever God shall call them to the like trials. 
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. Thus 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 Sympathy, 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 Body, so in his Soul, Which he did by inflicting on him a double Punishment, such as the damned in Hell lie under, a Punishment of Loss, and a Punishment of Sense. Of Loss hiding and withdrawing himself from him, as to his sense and feeling. Which he did fully upon the Cross, where being left under a cloud of spiritual desertion, he cryeth out in the anguish of his soul, My God, My God, why hast thou forsaken me? Of sense pouring a vial 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 Cross, 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 agony, sweeting as it were drops of blood, 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 feel, 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 complains unto his Disciples, that his soul was exceeding sorrowful, Matth. 26.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beset and surrounded with grief and anguish. And St Mark reporting the same story, tells us, that he began to be sore amazed, and very heavy, Mark. 14.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Expavescere & gravissime ange, to be in great horror, and anguish. Now what could it be that should thus affect him? surely not barely the apprehension of those Corporal 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 enduring of far greater torments, more cruel deaths than 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 Cross. 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 blood 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 cometh 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 wring out the dregs thereof. But so shall not those that are Christ's. They being God's Children, and Children by Grace, the Grace of Adoption, they are freed and delivered from wrath. Yet not so, but that they also may taste of this Cup, which sometimes some of them do. Even the best of Saints being subject to spiritual desertions, soul sufferings; wherein God hiding his face, withholding 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 horror and terror. A bitter Cup, of all Cups the bitterest, of all trials 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 Trial, it seizeth upon the soul, and that immediately. As Hectic Fevers, and some other diseases in the body, which seize more immediately upon the spirits, and in that regard are more deadly: So doth this Trial 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 sustain his Infirmity, but a wounded spirit who can bear, (saith that Text forecited,) Prov. 18.14.  
2. Reason 2 And again in this Trial God himself seemeth to turn Enemy to a man. 
In this trial God appears an enemy.  Whereas in other Affliions he standeth by his people, comforting and strengthening 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 than 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 do, as not despising it, (which they do, who looking upon this Affliction of spirit only as some Melancholic Passion, slight 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 trial without fainting?  
A. A great and a difficult work to do, (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. By way of Consideration seriously meditate upon these three particulars. 
Considerations useful 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 taste 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 trial of a spiritual desertion, God hiding himself from them, seeming to have forsaken them, and to be turned against them. So we may hear Job complaining, Cap. 6. v. 4. The Arrows of the Almighty are within me, the poison whereof drinketh up my spirit, the terrors 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 iniquities 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 hid thy face and I was troubled, Psal. 30.7. Mine Iniquities have gone over my head; as an heavy burden, they are too heavy for me. Psal. 38.4. Mine Iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head, therefore mine heart faileth me. Psal. 40.12. And we shall find that holy man Homan the Ezrite joining 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 terrors I am distracted, v. 15. Thy fierce wrath goeth over me, thy terrors 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 souls 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 have heard.) Now where a Patient seethe his Physician but taste of his Cup, it is some encouragement 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we are, Heb, 4, 15.) having had experience of this soul-conflict, he knoweth, both how to pity, and how to secure those who are thus tempted, (as the same Apostle tells us) Heb. 2.18.  
Obj. Obs. I, But Christ had no sins of his own set before him, 
Christ had no sins of his own  which 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 means 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 bore our sins in his own body on the tree, (or to the tree) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tree of the Cross, 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 upon. 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 recumbency, 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In eum on him. Believe on the Lord Jesus Christ and thou shalt be saved, Act. 16.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,; 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 God's Saints it is subject to,) but thy faith; which where once it is truly begun it shall never utterly fail. In the paroxysm of his passion, Christ's 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 God's Affection towards his people, 
The unchangeableness o● God's 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; In the midst of this spiritual desertion yet Christ calleth God his Father. The Cup which my Father hath given me. Though God did for a time hid his face from him, yet did not this dissolve that Relation which was betwixt his Father and him; Noah nor yet make any alteration or change in his Affection towards him. Even then when his wrath broke 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. Doubtless 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 Eclipse, the moon interposing itself maketh a change of the face of it, but the Sun itself is not changed, which it soon showeth by shining again as formerly. Even so is it in these spiritual Eclipses. The light of God's 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 applied to the heart, will be of great use for the bearing it up even under this greatest of trials.  
In the second place by way of Practice, take only the like number of directions, 
Help● by way of practice.  because I am not willing to load your memories beyond their bearing.  
1. In this case make use of the judgements of others, 
Make use of the Judgement of others.  A man is not looked upon as a competent judge 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 Judgements 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 God's interpreters to show unto man his uprightness, Job. 33.23. To acquaint him with the truth of his condition, as also with his duty, to show him what state he is in, and what course he is to take. Thus are they God's mouth to his people, (as the Lord telleth Jeremy, Jer, 15.19.) And therefore, as at other times, so now specially to be harkened 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 do; Act. 10.6. Thus in matters of temporal Concernment, men being in a strait they will not rely upon their own Judgement, but will apply themselves to their Counselors, whose profession and practice gives them to be skilful in the Law. And the like let Christians do in their spiritual conflicts, intrusting themselves, harken to the Ministers of Christ, such as they judge to be able and faithful, and submit to their Judgement.  
2. In 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 spiritual estate, what we have seen and felt of God heretofore. This was David's practice (if that Psalm 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 days 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 calls 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. But above all (in the third place,) live upon the promises, 
Live upon the Promises.  casting ourselves upon them, as a shipwrackt man doth upon the razed 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 faithful; Against hope he believed in (or under) hope, Rom. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When natural 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 do. When sense faileth live by Faith, resolving, come what will come. not to let that hold go. That was Jobs resolution, Though he slay me yet will I trust in him, Job. 13.15. A truly heroical Resolution, which let all 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 sheat-anchor.  This is the sheate anchor which Christ is to ride by in whatever storms 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 fail, now it is in eminent danger, which before it was not. And therefore having once cast this Auchor within the veil, fixed our faith in heaven, now whatever storms 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 advice which the Prophet Hosea giveth to the people of the Jews, when God had a Controversy with them, and was turned enemy to them, Hos. 12.6. Turn thou to thy God (saith he) Keep Mercy and Judgement, 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 trials. Only turn thou to thy God, endeavouring to walk closesly with him, and then wait upon him, trust in him. That is David's counsel, 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 goodness 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. No 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. Whilst they wait for their God, he waiteth that he may be gracious unto them, (as the former part of that verse hath it,) only expecting a seasonable time to show 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 seem 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 darkness, 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 do, such as unfeignedly fear God, yielding obedience to his word, 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 trials, Soul-suffering. Pass we to the second.  
The suffering of death. This is the other Ingredient, which we find in the bottom of this Cup, 
The Suffering of death.  the last Act in this Tragedy, 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 than 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 die, to die that painful, shameful, accursed death upon the Cross. 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.  showing 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 self is not able to look this enemy in the face, no more than the Isralites were Goliath, who when he shown himself, and made that challenge of a single combat to whomsoever should dare to encounter 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 terrors, Job. 18.14. So it is to flesh and blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (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 encountered with it, but have been 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 itself? Nature cannot do it.  
No, 
Ye● above an ordinary measure of gerace.  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 coming towards them? David a man after Gods own heart, than whom none more daring in battle, yet in his cold blood he tells us of the sorrows, and terrors 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 terrors 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 man, 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 cometh and presenteth this Cup to him, bringing to him that message from the Lord, that he must die and not live: Now (saith the story) 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 tells us, v. 14. that he chattered like a crane or swallow. So unwelcome were those tidings unto him. And St Paul, though inferior to none in holy courage and resolution, which he shown when he told the Disciples weeping about him, that he was ready not only to be bound, but to die at Jerusalem for the name of the Lord Jesus, Act. 21.13. Yet being (as he thought) arrested by this sergeant, 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above the strength of nature, yea even above the strength of that grace which he had, which at the present (he being suddenly surprised) 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 die, and not live. Or should we here see such an hand writing upon the wall as Belshezar once did, giving us to take notice, that our days are numbered, and our course finished, put the question now to our own hearts, what entertainment we 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 far with some of us as there it did with Belshazar, of whom the story tells 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 loins 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 ourselves 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 blood it is not possible. Nature seeking the preservation of itself cannot readily and willingly embrace that which is the destruction of itself. 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.  
That which maketh mere natural men sometimes so willing to die 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 chains under darkness to the judgement of the great day, it is not possible that they should look upon it, or think of it without horror and astonishment. 
Yet by grace.   
But to Grace this is possible. This being one of those ends wherefore Christ died, that through death he might deliver them who through fear of death were all their life time subject unto bondage (as the Apostle tells 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 privilege 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 Natural, yet from the slavish fear of it. As for the Natural fear of it, that our blessed Saviour himself was not free from, no 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 departed 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 clothed upon 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 die 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 die.  it is a shame unto those, who professing themselves Christians, do not in some measure attain hereunto.  
1. In 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 Country that they desire a better Country, that is an heavenly (as the 16 verse explains it.) Such is the Christians profession. Now then for them to be unwilling to pass 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 calls him to it?  
Such practice doth not answer the Christians Profession.  
2. 
A disparagement to God's Religion.  Neither is it a small disparagement to God's Religion. What? shall Pagans and Heathens, who have nothing but false principles to ground their resolution upon, 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 eternal honour to themselves, so living when they are dead; or some vain dreams, such as those Poetical fictions of the Elysian fields, or of Mahomet's Paradise, an imaginary happiness after death; shall these (I say) upon such grounds be able to encounter 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 God's Religion? As also unto Jesus Christ, the Captain of their salvation, whose Soldiers they profess themselves to be. Which taking notice of, let all those who profess 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 yield up their Souls, 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 settled and established 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 Willingness.  
A. A point of great importance, A. being of a general, an universal concernment, 
Helps prescribed.  well worthy of my pains 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 stand upon such terms 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 myself therein, give me leave to present unto you some brief directions, which may be useful in this way. Of these we may meet with many, there being no one there more copious than this. I shall only glean (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 useful. These for the help of your memories, I shall (as in the former point) reduce to those two heads of 

Contemplation, 
By way of contemplation and Practice.  and  
Practise. Begin with the former.    
1. Contemplation, Where we shall find many useful truths, 
Contemplations.  which being wrought upon the heart, Seriously pondered and considered, may serve as so many Antidotes for the preventing, or expelling of that slavish and inordinate fear, which hinders this resolution. Of these some are 

Moral, others  
Divine.    
1. 
Moral.  Moral, or Natural Considerations, such as Sense and Reason hold forth. Of this kind are those two obvious ones, touching the Commonness of death, and the inevitableness of it.  
1. The Commonness of it. This is a Common Cup which all our Forefathers have drunk of; 
Death a common Cup.  A suffering, which daily experience tells us that all sorts and conditions of persons are alike subject unto. Be they young or old, rich or poor, Prince, or Peasant, Wise or simple, How dieth the Wiseman? Even as the fool, Eccle. 2.16. In this no difference. Do not all go to one place? Eccles, 6.6. And shall we see such crowds going before us, and yet be afraid to follow after them? Have those who have been before us gone off from the stage of this world, to make room for us, And shall we be unwilling to do the like for those that are to come after us.  
2. The inevitableness, unavoidableness of it. 
All must drink of it.  As this is a common Cup, so all must drink it. As all sorts so all individuals, every particular person. What man is he that liveth and shall not see death, and shall he deliver his Soul from the hand of the grave, Psa. 89.48. I know that thou wilt bring me to death, and to the house appointed for all living. Job. 30.23. Now (as the Moralist reasoneth.) Stultum est timere quod vitari non potest. A vain and foolish thing it is to fear what we cannot shun.  
Whereunto may be added two other of the like kind, viz. 

The Vanity, and  
Misery of Life.    
3. The Vanity of this life, there being nothing upon earth that can give any true contentment to the Soul. Vanity of Vanities saith the Preacher, 
The Vanity of life.  Vanity of Vanities, all is Vanity, (that is the Tekel which the wisest of men out of his own experience sets upon the world, and all things in it.) Eccl. 1.2. He had tried all things (as he there telleth us,) what ever might promise any contentment, but he could never find what he sought for. But the contrary. So he informs us, verse, 14. I have seen all the works that are done under the Sun, and behold all is vanity, and vexation of Spirit. Not only not giving any true contentment, but creating a great deal of trouble and disquietment to the Soul, which is inordinately addicted to them, or afflicted with them. So as there is nothing which this life affords which being weighed in a right balance, should make a man so in love with it, as not to be willing to part with it.  
4. Nay there is enough in it to, wean the soul from it, 
The misery of it.  viz. the misery of it. This Job renders as a Reason why he himself was not desirous to live but rather to die, I am made (saith he) to possess months of Vanity, and wearisome nights are appointed to me. Job. 7.3. He found not only no delight and contentment in his condition, but a great deal of trouble and misery, which made him even weary of his life, And the like troubles, in some kind or other are all men here subject to. Man is born to trouble as the sparks fly upward (saith Eliphaz) Job. 5.7. Man that is born of a woman is of few days, and full of trouble (saith Job) Job. 14.1. Few and evil have the days of the years of my life been (saith the Patriarch Jacob) Gen. 47.9. Few in comparison with many of his forefathers, and evil in regard of the manifold crosses which he met with. And the like, more or less, must every one make account to meet with upon earth, even a succession of troubles, like waves of the Sea, where depth calleth unto deep, one Cross following upon the neck of another. So as the more days the more sorrows. All which serve to wean the heart from this world, as the infant is from the breast by laying bitter things upon it.  
2. 
Divine.  But I shall not any longer insist upon these or any other Arguments of the like nature, The Resolution of a Christian must be built upon better grounds than these. If God shall please to open the eyes of a natural man to see death as it is, it is not any, or all of these, or whatever other Arguments Reason can suggest, that will bear up the soul against the terrors of it. They must be Cordials of a higher extraction that will strengthen the heart in this last conflict, divine Considerations, such as the word holdeth forth. Of these take a few among many.  
1. In the First place, 
Look upon God, who hath appointed and determined.  Let our eye be upon God our Father, whose Cup this is. So was our Saviour's here. The Cup which my Father hath given me, shall I not drink it? And so must theirs who would drink this Cup as he did, submit unto the stroke of death patiently and willingly, they must see God in the ordering and disposing of it, looking upon it as his appointment. Which it is, he having  
1. Appointed that men shall die. It is appointed to men once to die, Heb. 9.27. Appointed, viz. 
That men shall die.  by God, who as he is the Lord of life, so he is the appointer of death. Having passed a general law for it, Dust thou art, and to dust thou shalt return, Gen. 3. Which Law also he executeth upon particular persons, bringing them to death. I know that thou wilt bring me to death, and to the house appointed for all living, Job 30 23. So it is, however secondary Causes concur in bringing men to their Graves, yet God himself hath the principal stroke in it. Death being his Messenger, sent by him. He hath appointed that men shall die. Which taking notice of, look we upon it as our duty to submit hereunto when he calleth us to it.  
2. As he hath appointed that men shall die, so when they shall die. 
The time, when.  Is there not an appointed time to man upon earth? viz. how long he shall-live, Job 7.1. His days are determined, the number of his Months are with thee, thou hast appointed his bounds that he cannot pass, Job 14.5. So certain are God's decrees concerning the time of man's life, that he cannot go beyond the term limited; the Year, the Month, the Day, the Hour set down. Father the hour is come, (saith our Saviour, speaking of the time appointed for his suffering of death) Joh. 17.1.  
3. As the time, so the place. As the time when, so the place where, 
The place where.  that is also determined by God. Go up into Mount Nebo, and die there, (saith the Lord to Moses) Deut. 32.50. Our Saviour must go up to Jerusalem, and there suffer many things, and be killed, (so he tells his Disciples, Matth. 16.21.  
4. And appointing the time and place, he also appointeth the manner, 
The manner how.  how men shall die, what kind of death, whether natural or violent. So it was determined concerning our Saviour, that he should die upon the Cross, be crucified, which he acquaints his Disciples with, Math. 20.19. And so concerning Peter, to whom our Saviour foretells by what death he should glorify God, Joh. 21.19. And so is it determined concerning every of the sons of men, as when and where, so how they shall die. None of these are left to Chance and Fortune. Time, place, manner, all appointed by God. Which being seriously considered and believed, it will be of great use to bring the heart to a quiet and willing submission to the will of God in suffering what he hath so appointed. Thus look at God.  
In the Second place look we upon Jesus Christ, 
Look upon Jesus.  the Captain of our Salvation, (as the Apostle calleth him, Heb. 2.10.) Where behold we him  
1. Drinking of this Cup before us. 
Suffering death  And shall not we then pledge him? Shall the Captain go before, and shall not the Soldiers follow after? Malus miles qui Imperatorem gemens sequitur. He is but an ill Soldier that weeps when he is to march after his General. Shall our Joshua go before us over this Jordan, and shall not we go after him? It was a good Resolution in that man, that Scribe, (had he held to it,) who said to our Saviour, Master I will follow thee whithersoever thou goest, Mat. 8.19. Such should be the Resolution of every Christian, to follow Christ when he calls him, to go after him, though it be to Mount Calvary, or Golgotha, the place of a skull, (as both those words signify, and the latter of them is expounded Joh. 19, 17. and Mat. 27.33.) the Caemeterie, or Churchyard, (as we call it.)  
2. And whilst we behold him suffering of death behold we also the issues of this his suffering. 
Conquering it  as St James saith of Job; Ye have heard of the patience of Job, and have seen the end of the Lord, Jam. 5.11. What Issue God was pleased to give him, which was very joyful and comfortable. So here, looking upon Christ submitting to his Father in suffering of death, behold we the end of the Lord, the issue of this his suffering; which was victorious and glorious. Victorious. Even as David cut off the head of the Philistine with his own sword, so did this our David, by dying he conquered death; which he manifested in his Resurrection. Where he broke the bands of death, rising again by his own power, and so became the first born from the dead (as the Apostle calleth him.) Col. 1.18. Now the first born openeth the womb for those that come after him. And so hath Christ opened the grave for all true believers, so as it shall be no more able to hold them then it was him. Thus was the issue of this his conflict with this his last enemy victorious. And as victorious so Glorious, we see Jesus, who was made a little lower than the Angels, for or through, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the suffering of death crowned with glory and honour, Herald 2.9. In this way he entered into his glory, Luk. 24.26. Through this dark entry he went into his heavenly palace. And so shall they who do herein follow his steps, being obedient as he was, Obedient to the death.  
3. Look we upon death itself, But here look upon it in, 
Look upon death itself, Not in the glass of the Law but gospel.  and through a right glass. Not that of the Law, but of the Gospel. The glass of the Law presents the face of it as ghastly and terrible, holding it forth as a Curse, which in it own nature it is; being the issue and wages of sin, and the very Gate of Hell. But look we upon it in the glass of the Gospel; that we shall find representing it unto the believer under another shape, as being much changed and altered by Christ. 
New names put upon Death.  Whereupon it puts new names upon it. Calling it sometimes a sleep, Our friend Lazarus sleepeth, Joh. 11.11. Them which sleep in Jesus, 1 Thes. 4.14. Such is the grave to the true believer. Not a Prison, but a Bed sor the Body to rest in for a time. They shall rest in their beds, Isai. 57.2. Elsewhere we find it called a Departure, Lord, now lettest thou thy servant departed in peace (saith old Simeon) Luke. 
Vid-Leigh. Critica Sa●ra.  2.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dimitti●, thou losest, dismiss●st me, lettest me out of Prison. So the Syriack there renders the word, Now thou openest the Prison. And so we find it properly used, Act, 5.40. Where it is said that the Council let the Apostles go, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. out of prison. Such is this life to the believer, no better than a Prison, death is his dismission. A like word is that which we find used by the Apostle, Phil. 1.23. Where expressing his willingness to die, I desire (saith he) to be dissolved, or to departed (as the new translation hath it,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to return home. So the same word is used in his proper sense, Luk, 12.36. Where servants are said to wait for their Lord till he return to his home, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is this World to god's people, a strange Country, where they live as strangers and pilgrims, being from home. 
Ad remigrationem. Beza.  Now death is to them a Remigratio, (as Beza there renders the word,) a removing, a returning to their own Country, their home. The Soul leaving the Body, where it lodged for a time, returns to God that gave it. Eccles. 12.7. Elsewhere the same Apostle calls it the dissolving of a Tabernacle. If our earthly house of this Tabernacle were dissolved. 2 Cor. 5.1. Not destroyed. So is a house when it is pulled down, the materials of it being so broken as they can never be put together again, But not so a Tabernacle, or Tent, where the parts are only taken asunder for a time, but afterwards put together, and set up in another place. Such is death, only a dissolution of the parts whereof man is composed, a severing of the soul and Body for a time, which shall afterwards be reunited. And so St Peter making use of the same Allusion, he calleth it a putting off or laying down of a Tabernacle. 2 Pet. 1.14. Knowing that shortly I must put off this my Tabernacle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, depositio tabernaculi mei, (as the vulgar Latin renders it properly,) The laying down of my Tabernacle is at hand. Such is the Body to the Soul, like a Tent to him that carrieth it about with him, a burden, which being laid down he is eased. And so is the Soul by the deposition, the laying down of the Body in death. Which in the next verse that Apostle there sets forth under another name, calling it his Exodus, after my decease. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My Exodus. A word with the sound whereof you have been well acquainted, it being the Title given to the second book of Moses, which is so called from the departure of the Israelites out of Egypt, which is there fully described. Such an Exodus is death to the believer, a Translation of him from an Egypt, an house of bondage, into the Celestial Canaan, the glorious liberty of the Sons of God. Thus hath death now new names put upon it, The Gospel representing it after another manner, with another face, than the Law holdeth it forth.  
And well may it have new names, 
The nature of death changed by Christ.  when as the Nature of it is so changed, and altered, as by Christ it is. Who hath taken away the maliguity of it, that which was hurtful in it. Having pulled the sting out of this Serpent. O death where is thy sting? O grave, where is thy victory? so the Apostle triumpheth over this conquered Enemy, 1 Cor. 15.55. Bot the sting and strength of it are now gone. The sting of death is sin, and the strength of sin is the Law, but thanks be to God, who hath given us the victory through our Lord Jesus Christ: (so the Apostle there goeth on.) This hath Christ done for all that are in him, having made satisfaction for sin, and fulfilled the Law. So as now though death may threaten, (as the Serpent having lost the sting may hiss) yet it cannot hurt. And why then should we fear a conquered enemy? Which is not only disarmed, but lieth as it were dead, before us, l●ke that Philistine when his head was off. In Christi morte mors obiit. In Christ's death Death died. Being thereby abolished, as the Apostle hath it, 2 Tim. 1.10. Who hath abolished death: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made it of none effect. So is natural death, the fear and sting of it being taken away, it is now as a shadow without a substance. Thus is Death now qualified by Christ, as to all true Believers. Which being seriously considered, will be of special use to free them from the inordinate fear of it, and make them not unwilling to submit to God in the suffering of it. To pass on.  
In the Fourth place, thus looking upon death, 
Look beyond Death.  look beyond it. Even as the timorous Passenger in ferrying over a River, where the water is rough, by fixing his eye on the bank of the other side, settles his brain, which otherwise might be troubled: thus let the timorous Christian, whose nature inclines him to fear death, look beyond it, look to the issues, the fruits and consequents of it. Here taking notice of two things: The Evils which it freeth the Believer from, and the Good which it bringeth him to. Considering 1  
1. The Evils which it freeth him from. Which are of two sorts: 
The Evils which it freeth the Believer from.  

Temporal, and  
Spiritual.    
1. Temporal, (which I have touched upon already.) Such are bodily Infirmities, sicknesses, 
Temporal.  some of them very dolorous and painful; and such are losses and Crosses in Estate, with Reproaches and Ignominies, and many Vexations and Disquietments, with wearisome labours and Employments. All these is the life of a Christian here infested with, this world being to him (as I said) a troublesome Sea. But Death is the Havens mouth, which letteth him into a quiet Harbour, where he is at rest from all these. Blessed are the dead which die in the Lord, etc. that they may rest from their labours, Rev. 14.13. There the wicked cease from troubling, and there the weary be at rest. There the Prisoner's rest together, they hear not the voice of the Oppressor. The small and great are there, and there the servant is free from his Master, (so Job describes the state of the dead) Job 3.17, 18, 19 Thus doth God our heavenly Father make use of this as his Handkerchief, to wipe away all tears from the eyes of his Children (as we have it Rev. 7. last.) After death there shall be to them no more death, nor crying, neither shall there be any more pain, (as that other Text hath it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A chylus.  Rev. 21.4.) Death lets out the Christian (as it doth all men) from the sense and fear of all temporal Evils.  
2. Yea it freeth him from what is far worse, from Spiritual Evils, 
Spiritual.  giving a Quietus est, as to the Body, so to the Soul. Freeing him  
1. From Sin. He that is dead is freed from sin, Rom. 
From sin.  6.7. So it is indeed with a mortified soul, a regenerate person that is spiritually dead, dead to sin, (which the Apostle there chief aimeth at) he is freed from it, viz. from the guilt and power of it. But this is but a partial freedom, which is completed and perfected in and by natural death, by which the Believer obtaineth a perfect freedom. Being hereby so freed from sin as in this life he cannot be.  
Freed from the committing of it,  
From the inbeing of it,  
From the beholding of it. 
From the committing of it.   
1. From the committing of it; which while he is here, he is not, cannot be. However (as the Apostle hath it in the verse there foregoing, Rom. 6.6.) the old man being crucified with Christ, the Body of sin is so far destroyed, that henceforth the regenerate person doth not serve sin, he having thus suffered in the flesh, ceaseth from sin, (as St. Peter hath it) 1 Pet. 4.1. Corruption being in measure mortified he doth not now sin as before he did, so as to make a custom and practice of it, yet through weakness he doth commit some acts of sin, and that daily. There is not a just man upon earth that doth good and sinneth not, Eccl. 7.20. But Death giveth the Believer a perfect discharge so as thenceforth he sinneth no more. He that hath entered into his rest (saith the Apostle) he also hath ceased from his own works, as God did from his, Heb. 4.10. God upon the seventh day kept a Sabbath, resting from his works of Creation, such as he had wrought upon the six days before. So doth the Believer, in death he entereth into his rest, that Eternal Sabbatisme, where he ceaseth from his own works, such works as he here wrought in the flesh, specially from the works of the flesh, sinful works, 
Opera nostra vocantur labores & curas vocationis nostrae, tùm opera carnis, & noturae vitiosae, peccatae, quae vere sunt nestra, quia â nobis fiunt, nec probantur Dec, etc. Pareus Com. ad loc.  which (as Pareus there noteth upon it) may most properly be called a man's own works, inasmuch as he doth them of himself, without any approbation or allowance from God. From these works the Godly man after death wholly ceaseth. Which the wicked man doth not, who being in Hell ceaseth not to blaspheme God: Like as the followers of the Beast are said to do upon the pouring out of the Vials, They blasphemed the God of heaven because of their pains, etc. Rev. 16.9, 11, 21. so do the damned in hell, because of their torments they blaspheme God, and commit other sins, such as that their state is capable of. Which whether they be formally and properly sins in them not lying under a Law, as here they did, I shall not dispute, but Materially I am sure they are, being the same sinful acts which here they committed. But from such acts shall the believer now cease, so as never more to commit any sin. No nor yet to be in any possibility of committing it. Such a state doth death bring God's Children to, a state in this respect far more happy than that wherein our first Parents were in Paradise. There they were free from sin, but not from a possibility of sinning, which the event shown. But God's Saints by death are freed from this, being hereby put into an impeccable state, and so confirmed as that they shall never more have any will, or inclination to that which is evil. Thus are they freed from the acting, the Committing of sin.  
2. 
From the inbeing of it.  And so (Secondly) from the Inbeing, the Indwelling of it. So it is that the best of Saints, while they are here they have sin dwelling in them. It is no more I that do it (saith Paul) but sin that dwelleth in me. Rom. 7.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; thereby meaning, 
Innolita illa pridem peccandi consuetndo. Grot. Annot. ad loc.  not that Habit, and Custom of sin which is in an unregenerate person, (as Grotius expounds it) but that Natural Corruption, which still cleaveth to the Regenerate. This he found still dwelling in him. And so it will in the most sanctyfied soul upon earth. And there dwelling, it will also be warring, seeming sometimes to Conquer. So also that Apostle there out of his own experience complains, v. 23. I find another Law in my members, warring against the Law of my mind, and bringing me into Captivity to the Law of sin, which is in my members. Such a conflict there is, and will be in the best of Saints, Corruption striving against Grace. Yea and sometimes prevailing against it, Even as a strong tide carrieth the ship against the stroke of the Rowers. Which cannot but create a great deal of trouble to the Soul. So it did to that blessed Apostle, who upon this account looked upon himself as a miserable man, crying out in the next verse (verse 24.) O wretched man that I am! who shall deliver me from the Body of this death? That Body of sin (as he elswere calleth it, Rom. 6.6.) which he found living in him, was to him a Body of death, making his life miserable to him. So would it be to a Childbearing woman to have the Child lie dead within her, rotting and putrifying in her womb, whereof, notwithstanding all endeavours used, she cannot be delivered. Or to a living man to be tied to a dead karkesse. Even so is it with a regenerate person, whilst he is here, the living and the dead are tied together, Grace and Gorruption. And so tied together, as nothing can part them, but death. Like as it was with that fretting leprosy, (of which we read, Leu. 14.45.) which having eaten into the Walls, there was no cure for it, but by pulling down the house. Even so is it with this Leprosy of sin, having seized upon the soul, and eaten into all the powers and faculties of Soul and Body, there is no way to be freed from it but by death. And this will do it. The house being pulled down the Leprosy ceased. And so doth sin in death. The dissolution of the Body, is the Absolution of the Soul, freeing it from this impetuous inmate, which otherwise will not out, whatever warnings are given it. The death of nature is the death of sin, making that true, Filia devoravit matrem. The daughter devours the Mother. Sin which at the first brought forth death, is destroyed by it.  
And were there no other Argument, 
No perfect freedom from sin but by death.  how should this work upon the soul of a Christian, to make him not averse to the drinking of this Cup? it being the only Remedy for the perfect cure of this Malady. We see how it is in bodily diseases, having been long and painful, and all means having been tried for cure, but proving ineffectual, this continual conflict maketh the sick man weary of his life, so long for death, and to be glad when he can find the grave, (as Job describeth his condition, Job. 3.21, 22.) And such is sin to the Soul an inveterate, an uncurable malady, being an hereditary disease, which man brought into the world with him, and use what means he may, yet he cannot be freed from it; a continual Affliction. And so it will be, so long as life itself continueth. How willing then should this make a Christian to embrace death? So did this Consideration work upon the Apostle, who upon this account cryeth out, (as even now you heard,) O wretched man that I am, who shall deliver me? As if he had said, O that I were out of this miserable mortal life, during which, do what I can, sin will still dwell in me, and from the molestation whereof I cannot be freed but by death. So long as a Christian carrieth this mortal Body about with him, he shall never be freed from this Body of sin. O how willing should this make us to lay down the one, that we might be rid of the other? Which the believe shall be by death. Hereby he shall be freed, as from the acting, so from the indwelling of sin.  
3. 
From the beholding of it.  Yea (in the third place) from the Beholding of it. As he shall henceforth have no more experimenatll knowledge of it in himself, so he shall be no longer a be holder of it in others. Which is no small eye sore to a sanctyfied soul. So it was to righteous Lot, of whom St. Peter tells us. 2 Pet. 2.7. That being a just person he was vexed with the filthy conversation of the wicked, viz. Of those wicked Sodomites; among whom he lived. So the next verse explains it. For that righteous man dwelling among them, in seeing and hearing vexed his Soul from day to day with their unlawful deeds. To see God so highly dishoured, his Laws so shamefully violated, as by all kinds of abominations they were, this was a continual corrasive, and heart-breaking unto him. And so was it to David, who was in like manner affected with the sins of the times wherein he lived, as he sets it forth, Psal. 119. v. 136. Rivers of waters run down mine eyes because they keep not thy Law. And again, verse 158. I beheld the transgressors, and was grieved, because they kept not thy word. And it cannot be otherwise with a gracious spirit, to see the Abominations of the times and places wherein he liveth, to hear the name of his God blasphemed, to see his Ordinances profaned, his worship slighted, his messengers scorned, his truths affronted, his ways evil spoken of, etc. this cannot but affect it. This it was that made David cry out in his Banishment as he doth, Psal. 120.5. Woe is me that I sojourn in Mesheck, that I dwell in the tents of Kedar, that is, amongst a savage and barbarous people, who had no knowledge, nor fear of God, whose lives and conversations were wicked and abominable. And truly such is this world in a great measure, wherein a Christian shall meet with two many of this rank. The consideration whereof should make him the more willing to leave it, to embrace Death when it cometh; which is God's Fan, whereby he severeth his Wheat from the World's Chaff, the precious from the vile, his own people from others, so as they shall no longer be in danger of being seduced by evil doers, or yet be infested by them. The Goats being separated from the Sheep, they shall be no longer an annoyance to them, as here by the stinch of their unclean and filthy conversation they were. In that New Jerusalem, into which Death letteth all true Believers, there shall in no wise enter any thing that defileth, neither whatever worketh abomination, Rev. 21. last. Thus doth Death free them from this worst of Evils, sin, both from the committing, and inbeing, and beholding of it.  
To which may be added, that it freeth them also from the Temptations and molestations of Satan. 
Death freeth the Believer from Satanical temptations.  Which in this life the best of Saints are subject to. Paul complains of the buffet of Satan, which himself felt, 2 Cor. 12.7. And who but hath experience of his assaults some way or other? He being an unwearied Adversary, making it his work to go to and fro in the earth, and to walk up and down in it, (as himself giveth account of it to God) Job 1.7. As a roaring Lion walking about, seeking whom he may devour, (as St. Peter hath it) 1 Pet. 5.8. So as none can be secure from his attempts. He that spared not to set upon our Saviour, as he did in the Wilderness, plying him with Temptations one after another, will not spare to do the like to his Disciples. Simon, Simon, (saith our Saviour to Peter) behold, Satan hath desired to have you, that he may sift you as Wheat, Luk. 22.31. to shake him and the rest by tempting or troubling them, seeking by all possible ways and means to subvert and destroy them, in their bodies, or souls. And the like he doth to the best of Saints, having a special evil eye upon them, being ambitious to cast them down whom he seethe standing He maketh it his work either to draw them into evil, or to draw evil upon them, either to turn them out of the ways of God, or to make them as rough and troublesome to them as he may. But Death sets the Believer out of his reach. The God of Peace shall bruise Satan under your feet shortly, (saith Paul to his Romans,) Rom. 16.20. This God doth partly in this life, sometimes giving unto his people great victories over this their enemy, but he will do it fully in Death. By which they shall be carried in their Souls where Satan cometh not. This Old Serpent being once cast out of heaven, shall never enter there again.  
Thirdly, as it freeth them from Satanical, 
Also from divine tentations.  so also from divine temptations, such as God is pleased sometimes to exercise his people with; those Soul-conflicts (of which I spoke before,) where God hiding his face from his people, and letting in some apprehensions of wrath into their souls, maketh their condition for the present very sad and uncomfortable. Now from all these shall Death free the Believer. This gust shall blow away all those dark and gloomy Clouds, which here intercepted the light of God's countenance, so as from thenceforth he shall never know what doubtings or fears mean, but shall enjoy a constant Sunshine of God's grace and favour to all Eternity. Thus you see what evils Death freeth the Believer from: Generally, Universally, from the sense and fear of all Evils, both Temporal and Spiritual.  
And thus freeing them from Evils, Consid. 2 it bringeth great Good to them, 
The great good which Death brings the Believer to, letting him into Paradise.  or them to it. Letting them into Paradise. This day shalt thou be with me in Paradise, (saith our dying Saviour to that penitent Thief) Luk. 23.43. meaning the Celestial Paradise, Heaven, whereof the earthly Paradise was a Type and shadow, so called from those transcendent pleasures, delights and contentments which are there to be found. Paul being caught up into this Paradise, he heard (as he tells his Corinthians) unspeakable words, such as himself could not utter, 2 Cor. 12.4. And so shall the soul ascending thither, see and enjoy unspeakable things, such as the tongue of man cannot express. Eye hath not seen, ear hath not heard, neither have entered into the heart of man the things which God hath prepared for them that love him, 1 Cor. 2.9. What things are laid up in heaven for them. And these shall Death let the regenerate soul into the possession of, letting it into life. Mors Janua Vitae. Temporal death is the door which letteth into everlasting life. Of this Tree shall he eat, who hath overcome this his last Enemy. To him that overcometh will I give to eat of the Tree of Life, which is in the midst of the Paradise of God, Rev. 2.7. to partake of eternal life; of those everlasting Joys, to which Death is the Entry. Enter thou into the joy of thy Lord, (saith the Master, having reckoned with his good and faithful servant) Matth. 25.23. Thus doth Christ reckon with all his servants at the day of death, then giving to them according to their works. This is the Evening, wherein those who have laboured in his vineyard shall every one receive their Penny, Matth. 20.9. The reward of all the service which here they have done unto him; a superabundant recompense, infinitely exceeding whatever they have deserved. Even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that eternal weight of glory (as the Apostle calleth it,) 2 Cor. 4.17. Then shall the Crown be set upon the heads of all God's Saints, I have finished my course (saith St Paul,) henceforth is laid up for me the Crown of righteousness, 2 Tim. 4.8. All true believers they are Kings, while here upon earth, made so by Christ, who hath obtained that honour and dignity for them. He hath made us Kings unto God and his Father. Rev. 1.6. Spiritual Kings. But they are as yet but Kings, Elect, heirs apparent to the Crown, having a right to it, but Crowned they cannot be till death. Now what Prince would be unwilling to hear of his Coronation days? And such is the day of death to the true believer, his Coronation day. At which time, being divested of his rags, he shall have a Robe put upon him. A white Robe, He that overcommeth shall be clothed in white raiment, Rev. 3.4. Thus was Christ himself clothed in his transfiguration on the Mount, His raiment was white as the light, Matth. 17.2. And so shall his Saints be clothed after their departure hence having white raiment, a garment of glory put upon them. Then shall they be clothed upon with that their house which is from Heaven, when once they have laid down this earthly Tabernacle. The consideration whereof made the blessed Apostle to groan so earnestly (as he said he did) 2 Cor. 5.1, 2. desiring his dissolution upon that account. Then shall they enter into their Glory. So did our blessed Saviour, by suffering of death he entered into his Glory. Luk. 24.26. And so shall all they who follow his steps, imitate his obedience, death shall be to them, Porta Gloriae, The gate of glory, letting in the soul to the beholding and enjoying of that glory and happiness, which now cannot enter into it. Letting it into the presence of God, where it shall see him, Blessed are the pure in heart for they shall see God, Matth. 5.8. And see him as he is (as Saint John tells us) 1 Joh. 3.2. Have a full sight of him, see him after another manner then here it doth. Now we see through a glass darkly (saith the Apostle) but then face to face. 1 Cor. 13.12 Now we see God only in the glass of his word and works, which do but darkly represent him. But after death believers shall have a clear and full view of him. 
The beholding of God a beatifical vision.  Then shall their Faith be turned into Vision. Which shall be to them (as the Schools call it) a truly Beatifical vision, making the beholders happy. Happy, in as much as hereby they shall be transformed into the Image of God, made like him, we shall be like him, for we shall see him as he is, (saith St John there) 1 Joh. 3.2. This Believers in part are here upon earth. Whilst they behold as in a glass the glory of the Lord; they are changed into the same Image from glory to glory (As the Apostle hath it) 2 Cor. 3.18. Beholding God in the glass of his word, thereby they come by degrees to be transformed into his Image, to be made like him in holiness. But when they shall come to see him face to face, then shall they be made perfectly like unto him, 
Death brings the Soul to perfection.  so far as their finite natures are capable of partaking of his infinite perfections.  
Then shall they be perfect as their heavenly Father is perfect. Perfect with a perfection both of Grace, and Glory.  
1. Of Grace, Which is here imperfect. Such is Knowledge, and Love, 
Of Grace.  and all other graces in the most sanctyfied soul. But upon the dissolution of the Body, the soul coming into the presence of God it shall attain a full perfection. A perfection of Knowledge. Now I know in part (saith the Apostle) but than I shall know even as I am known. 1 Cor. 13.12. 
Of knowledge.  Many things there are which the most knowing men upon earth are ignorant of. Many mysteries in Nature, which by all their search they cannot find out the reason of. Much more Celestial Mysteries, concerning God and Jesus Christ. As the Trinity of Persons, in the unity of Essence. The Hypostatical union of the two Natures, The Godhead and Manhood in the person of Christ. Mysteries too sublime for any of this side heaven to pry into. so as to comprehend, or yet apprehend them, otherwise then by faith. But these, with whatever else may any ways conduce to the happiness of the soul to know it shall have a clear knowledge of after death Seeing God as he is, it shall see all in him, see all things after another manner then here it doth. When that which is perfect is come, then that which is imperfect shall be done away, 1 Cor. 13.10.  
And as perfect knowledge, so perfect Love. 
Love.  Seeing God as he is, it cannot be but the soul must be inflamed with Love to him.  
And so perfect Holiness This Christians are here called upon to endeavour after. 
Holiness.  Having therefore these promises, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, (so the Apostle exhorts) 2 Cor. 7.1. But this while we are here we shall never attain unto. But coming to see God, now shall we be like him, holy as he is holy, being perfectly restored to that Image of God, wherein man at the first was created, consisting in, Knowledge, Holiness, and Righteousness. Such is the perfection of Grace, which the soul attains by this beatifical vision.  
2. And as Grace, so of Glory. Like as silver or gold being set against the Sun, 
Of glory.  by the beams thereof cast upon it, it becometh radiant and shining. So shall it be with the soul, by beholding the glory of God it shall itself be made glorious. Such a glory had Moses put upon his face, when he beheld the glory of the Lord, having so near a communion with him upon Mount Sina, the skin of his face did shine (saith the story,) so as Aaron and the rest of the Children of Israel were not able to behold him. Exod. 34.29.30. Such shall be the glory of the glorified soul, having communion with God in Heaven, and there beholding his glory, it shall be made glorious. This office doth death perform unto the believer; it letteth in his soul into the presence of God, whereby it becometh perfect with perfection of Grace and Glory.  
2. 
The believer by death brought into the presence of Jesus Christ, to have a full communion with him.  To this add, It brings him also into the presence of Jesus Christ, from whom while he is here he is absent. While we are at home in the Body we are absent from the Lord. 2 Cor. 5.6. But now death brings the soul into his presence, to have a sweet communion with him. A consideration which made the Apostle not only averse to death, but desirous of it. I desire to departed and to be with Christ. Phil. 1.23. This it was that made him so confident and resolute as he was, not to regard life, or fear death, (as he there telleth his Corinthians) 2 Cor. 5 6.8. Therefore we are always confident, knowing that whilst we are at home in the Body, we are absent from the Lord. We are confident (I say) and willing rather to be absent from the Body; and to be present with the Lord, Which elsewhere he concludes to be far better for him, then to live here. Phil, 1.23. To see Christ, to be with him, to enjoy him, to have a full communion with him, what happiness shall this be to the soul? And this doth death bring the believer to.  
3. As also to Communion and Fellowship with blessed Saints and Angels. 
Also to Communion with Saints and Angels.  With them the believer hath Union whilst here upon earth. Ye are come unto mount Zion (saith the Apostle to his believing Heb●ews) and unto the City of the living God, the Heavenly Jerusalem, and to an innumerable company of Angels, to the general Assembly, and Church of the first born which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect. Heb. 12.22, 23. Being true believers they were now made members of the Mystical body, the Church, whereof the one part is upon earth, the other in heaven, they had union with Saints and Angels, being united to them by faith and Love, which all Believers are. But now by death they come to have a full Communion with them, to see them, to enjoy them, to have converse and society with them, joining with that heavenly Choir in singing hallelujahs to him that sitteth upon the throne, and to the Lamb for Ever and Ever. Here is now the good which death bringeth the believer to, and putteth him in possession of. The thought whereof being seriously set on upon the soul, it cannot but work it to a willing receiving and embracing of such a messenger as bringeth tidings of so great good unto it. 
Anticonsiderations, or Objections answered.   
I, but (it may be said) though it be thus with the Soul yet in the mean time what becomes of the poor Body? Obj. 1 
Though the soul gain by death yet the body looseth.   
Though the soul he a gainer by death, yet the Body is a loser by it. Though that return to God that gave it, yet this goeth to the grave, where it is subject to Corruption. Which maketh our Saviour's case and ours far different. As for him, he knew that though his Body, being severed from his Soul, for a time should lie under the power of death, yet it should not see corruption. So David had foretold it, Psal. 16.10. Where personating of Christ (as Peter expounds it. Act. 2.31.) He foretelleth what manner of death his should be, Thou wilt not leave my Soul in Hell, nor suffer thine Holy one to see corruption. And this our Saviour himself well knew; who foretold his Disciples how, though he were killed, yet he should rise again the third day. Mat. 16.21. And upon this account he might be more willing to die. But it is otherwise with other of the sons of men. That which Paul saith of David, that he saw Corruption, Act. 13.36. is no less true of others, Be their Bodies never so richly embalmed, yet will not that preserve them from putrefaction. So much the Psalmist willeth the great men of the world to take notice of, Psal. 49.6, 7. They that trust in their wealth, and boast themselves in the multitude of their riches, None of them (saith he) can by any means redeem his brother, (and so not themselves) that he should still live for ever, and not see corruption. Such is the common fate. None but must expect to have their bodies lie rotting in the grave, in that land of forgetfulness (as the Psalmist calleth it, Psal. 88.12.) Where as they forget all that was done upon earth, so they are forgotten by those they leave behind them. Being laid up in the earth, there the worm feedeth sweetly on them, and they shall be no more remembered (as Job faith of the cruel Oppressors) Job. 24.20. Now this is a thing which flesh and blood cannot but look upon with great reluctancy, the thought whereof may well make it loath to lay down the body upon such terms.  
To return an answer to this and some other Anticonsiderations, or Objections of like nature, which men are ready to take up and make use of in this way, as discouragements hindering them that they cannot so willingly drink this Cup, submit to the stroke of death as our Saviour here did.  
1. Suppose this to be the condition of the body, 
The Soul the kernel, the Body but the shell.  that it suffereth after this manner in and by death, yet what of that, so long as it reacheth not unto the Soul? So long as the kernel is safe, what matters it what becomes of the Shell? So long as the soul, the better part, is a gainer by death, so great a gainer, (as you have heard,) what matters it what becometh of the Body, being so vile as it is? That is the Epithet which St. Paul giveth it, Phil. 3.21. Our vile Body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Body of vileness. Corpus humilitatis nostrae (saith the vulgar Latin) he Body of our humbling. And it is no other than it deserveth. The Body being no other but a Lump of clay, which is little worth, and carrying that in it, or about with it, which may serve to humble the owner of it, and make him not to dote upon it as the greatest part do. Now being so vile as it is, why should men be so affected with what befalleth it.  
2. But (Secondly) the Body shall not ever continue in this estate. 
The bodies of God's Saints shall be changed  Whilst it lieth in the grave it is but a grain of Corn sown in the earth, (as our Saviour maketh the comparison, Joh. 12.24. As also the Apostle, 1 Cor. 15.36.) Which though it lie rotting there for a time, yet after a few months it springs forth. And so shall the Body in due time, it shall arise, and then it shall come forth after another manner then when it was laid down. It is sown in corruption, it is raised in incorruption, it is sown in dishonour, it is raised in glory, etc. (so the Apostle describeth the resurrection of the Bodies of God's Saints at the Last day,) 1 Cor. 15.42. &c, Thus shall the Body also be a gainer by death as well as the Soul.  
3. In the mean time consider that inseparable union that is between Christ and the Believer. 
The union betwixt Christ and the Bodies of his Saints  Death may separate his Soul and Body the one from the other, but separate either from Christ, that it cannot. As it was with Christ himself, when his Body lay in the grave, it was separated from his Soul, but still the Godhead was united to both. Such is the union betwixt Christ and the believer, an indissoluble union, death doth not dissolve it. That Body which was a member of Christ whilst living (which the Bodies of all God's Saints are, Know ye not that your bodies are the members of Christ, (saith the Apostle, 1 Cor. 6 15) it still retaineth the same relation when dead. And being thus united unto Christ it shall by his power be preserved, and by his virtue raised up again at the last day. Even as the branches of a tree which seem to be dead in the winter, yet having union with the root, by a virtue springing from it, they revive in the spring time. So shall it be with the bodies of God's Saints. Though they be unclothed by death (as the tree is of his leaves by the winter's cold,) yet shall they be clothed upon, having a vest, a Robe of eternal glory also put upon them; being changed by Christ, and made like unto his glorious body, (as the Apostle tells us) Col. 3.21. Thus is that first Objection readily answered.  
And so may most of the rest which are made use of to this purpose. Of which let me take notice of those which are most considerable. As for those carnal ones which sway much with the men of this World, viz, their parting with their Riches, 
Carnal allegations not worth the answering.  their Pleasures, their Honours, and such other contentments as this world affords, which maketh them so loath to leave it. I look upon them as not worth the answering, all these being but shadows, the substance whereof is to be found in that other world, to which death bringeth the soul that is weaned from this. The Considerations which I shall take notice of shall be only, such as may lay hold upon a sanctyfied soul, all which we shall find the text in hand meeting with.  
Such is that of parting with near and dear Relations, Wife, Children, Friends: Obj. 2 
Parting with near and dear Relations, and leaving them in an unsettled condition  Loath I am (may one say) to leave them behind me, specially to leave them in such a condition as I am like to do, not well knowing how they shall subsist when I am gone.  
But was it not so with our blessed Saviour here? When he was to leave the world, 
So did our blessed Saviour his Disciples and mother.  did he not leave his beloved Disciples, and dear Mother, and left them in a low and unsettled estate, therein not unlike himself, scarce having a house of their own to hid their heads in? As for his dear Mother, the story tells us how when he was hanging upon the Cross, he committed her to the care and custody of his beloved Disciple, Saint John, Joh. 19.27. not having of his own any subsistence to leave her. And for his Apostles he well knew in what condition he was to leave them, even as Sheep among Wolves, (as he told them when he sent them forth) Matth. 10.16. in a wretched World, where they should meet with Tribulation enough, (of which he had forewarned them, Joh. 16. Last.) Yet doth not the thought hereof take him off from this act of obedience to his Father in being willing to die when he will have him.  
Repl: Repl. I but (may some say) his case was herein different from ours. 
But he did not leave them Comfortless.  Though he did thus leave his Relations yet he did not leave them comfortless. That is his promise to his Disciples, when he had told them of his leaving them; I will not leave you comfortless, Joh. 14.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Greek.) I will not leave you Orphans, No, he promiseth that himself would have a care of them, and that after a time he would come to them; so it there followeth, I will come to you; Which he made good after his Resurrection. And though himself were gone, yet he sent his Proxy, the Comforter to them according as he promised them, Joh. 16.7. If I depart I will send him unto you, viz. the Comforter, the Holy Ghost, who (as he assures them) should abide with them for ever, Joh. 14.16. performing all needful offices unto them, (as the 26 verse there hath it.) But so cannot we do (may some say) to our Relations, if we be gone all is gone with them.  
What, all gone, Is your God gone too? A. Surely not so. Being your God he will be theirs. 
God a Comforter to the Widow and Fatherless.  I will be thy God and the God of thy seed, Gen. 17.7. And being so, a God in Covenant with them, he both can, and will take care of them. Many are the promises and assurances which we meet with in Scripture to this purpose. The Lord preserveth the strangers, he relieveth the fatherless and Widows? Psal. 146.9. A father of the Fatherless, and a Judge of the Widow is God in his holy habitation, Psal. 68.5. Leave thy Fatherless children, I will preserve them alive, and let thy Widows trust in me, Jer. 49.11. In thee the fatherless findeth Mercy, Hos. 14.3. Thus when Father and Mother forsake their Children (as in death they do,) now as (David speaketh it of himself, Psal. 27.10.) The Lord taketh them up; exercising a special providence over such. This will he do, being left a God in Covenant with them. And therefore no just ground why this consideration should so far prevail with any that are in Covenant with God, as to make them unwilling to die upon this account, which too often they are. In this obey God, and then trust in him.  
As for that other part of this Allegation p●rting with friends, and the loss of their society, 
Friends upon earth not to be compared with those, in heaven.  it cannot sway much. Alas, what are thy friends upon earth which thou art to leave, in comparison of thy friends in heaven whom thou art to go to; viz God, and Jesus Christ, his blessed Saints and Angels, with whom thou shalt now have an everlasting Communion? Besides, thy friends and thou are not by this means for ever parted. It is but for a time, a little time. Though thou shalt not return to them (as David said of his Child, 2 Sam. 12.23.) yet they shall come to thee, meeting where you shall never part.  
But (saith another) I am not unwilling to die upon any such account, Obj. 3 
Dying without issue to continue the name.  but rather the contrary. I have no issue to leave behind me, which might succeed in my place, inherit my estate, or continue my name. This was the thing which was conceived to have wrought so upon that good King Hezekiah, that made the message which the Prophet brought him concerning his death so unwelcome unto him, so as he wept when he heard it (of which we heard before,) this he did as having yet no issue to succeed him, to bear his name, and sit upon his throne after him. And the like consideration oft times after the like manner worketh upon others.  
But was not this also the case of our blessed Saviour here? A. 
The case of our blessed Saviour  When as he was now to leave the world, being a single person, he had no issue of his Body? none to succeed him, to bear his name, his natural name, after him. True indeed, as for his spiritual name he left enough to bear that, viz. his Apostles, and Ministers, whose office it is to bear the name of Christ, (as he tells Ananias that Paul should do, Act. 9.15.) By preaching and publishing of his Gospel. But as for his natural name, that died with him, he leaving neither Child, nor yet Brother, to succeed him. Yet was this consideration of no avail with him. Notwithstanding this he knew that his name should be continued upon earth, and withal that he should have a better name in heaven, even that name above every name (as it is called, 
The good name of God's Saints living when they are dead.  Phil. 2.9.) And the like may all Gods Saints assure themselves of. Having by their Godly and exemplary life and conversation got them a good name whilst they were alive, that shall be to them a precious ointment (as the Preacher makes the comparison, Eccl. 7.1.) preserving and perfuming their memories when they are dead. Such is the name of Jesus Christ, Thy name is as ointment poured forth, (saith the Spouse of her wellbeloved) Cant. 1.3. And such shall the names of his Saints be. When the name of the wicked shall rot (rot above ground as their bodies do under it, they having left nothing but a stinking savour behind them) the memory of the just shall be blessed, Prov. 10.7.  
But however, 
They have in heaven a name better than of Sons and Daughters.  though they be forgotten upon earth, yet they shall have a name in Heaven. Yea and that a name above every name, above whatever name upon earth. A name better than of Sons and Daughters, an everlasting name that shall not be cut off (as the Lord promiseth his people) Isai. 56.5. As for the name of Sons and Daughters, a name by issue continued, it often faileth, seldom lasteth to many generations. But the name of God's people is an everlasting name, being a name written in heaven. As for those names which are written in the earth, (which the names of worldlings are) they are written in the dust, and so shall perish. But so shall not the names of God's Saints which are written in heaven, written in the book of life. Having then assurance of such a name, let not them be over ambitious of any other.  
I, but saith another, Obj. I am not unwilling to die but I would not die yet. And why not yet? Why? 
Being in the flower of age.  as yet I am in the flower of my age, having lived but a little while upon earth, so as to me death seemeth untimely.  
A. A. 
T●e case of our Saviour.  And was it not thus also with thy blessed Saviour? was not he cut off in the flower of his age? about the thirty third or thirty fourth year of his life? And yet doth not he look upon his death as untimely, now that the hour appointed by his Father was come. Though thy time be not come, yet if Gods be, do not think it untimely.  
I, Obj. 5 But I might live to do God a great deal of service upon earth, 
Desire of doing more service to God.  and upon that account I desire a longer date of days.  
And might not thy Saviour have done so too? A. Yet when his Father calleth him from his work, 
So might Christ have done.  he is not unwilling to leave off.  
Repl: Repl. I, but he knew that his work was done. I have finished the work which thou gavest me to do, 
He knew that his work was finished.  (saith he) Joh. 17.4. And upon that account was he so willing to be gone. But so cannot I say.  
A. A. But this thou mayest say. If God calleth thee hence, 
So is ours when God calleth us from it.  the work which he hath given thee to do is finished; though not the work which thou wouldst do to him. And therefore be not averse to his call. He who setteth thee to do his work, knoweth how long it is fit for thee to be at it. And if he call thee off by that time thou hast wrought a few hours in his vineyard, and giveth thee thy penny, thou hast no cause to repine at it, or be unwilling with it.  
I, Obj. 6 but (saith another) I know not how bitter, how painful, 
The bitterness of Death.  my death may be. As for death itself, considering the miseries of life, and the gain that would come thereby, I am not unwilling with it. But the bitterness of it, which I fear, deters me from embracing it.  
And was not thy Saviour's such? A. was not his Cup a bitter Cup, 
Christ's death a bitter death.  his death a painful, yea a shameful and accursed death? And this he knew that it would be. And yet behold him not unwilling to drink it, to submit to it.  
But as for thee thou knowest not what thy death may be. Happily it may be easy and gentle. However, 
The pains of death misapprehended.  not so bitter as thou apprehendest it. Few there be but endure more and greater pains in their life, than they shall do at their death. Neither is it properly death itself which is so painful, but the forerunners of it. But suppose it bitter, yet shall this deter thee from the drinking of this Cup, which is so profitable unto thee?  
I, Obj 7 but I know not what conflicts I may there meet with. 
Fear of soul Conflicts in death.  I must expect that Satan will be then busy.  
And was it not so with thy Saviour The prince of this world cometh, Answ. 
The Case of our Saviour.  (saith he foretelling his death) Joh. 14.30. What conflicts had he; as in the Garden here, so upon the Cross? And did not the powers of Hell then surround, and assault him? Now is your hour and the power of darkness, (saith he to the Jews) Luke. 22.53.  
Repl: I, Repl. but he had strength to grapple with this Enemy, and to overcome him, 
He had strength which others want.  but my strength is weakness.  
A. Be it so, A. yet is not his power made perfect in weakness, (as the Apostle telleth thee? 2 Cor. 
He is able ●o strengthen others.  12.9.?) He that was able to bear up himself in these conflicts, is he not able to do the like for thee? Thou being his, one of his members, his Spirit is thine, in thee and with thee, and will be ready to secure and strengthen thee in this combat. Remember what Paul said of himself, When all forsook me, the Lord stood by me, and strengthened me, 2 Tim. 4.17. He that prayed for Peter, hath done the like for thee, that thy faith shall not fail.  
I, Obj. 8 But I want Assurance, assurance of God's love and favour to me, 
Want of assurance of God's Love and favour.  how then can I willingly submit to death? Not being assured how it standeth with me in reference to my future state and condition.  
Of all arguments I confess this is the strongest. A. But still was it not so also with thy blessed Saviour? 
The case of our Saviour in the Garden, and upon the Cross.  Did not he in his Passion, as also before it, lie under a spiritual desertion, God his Father for a time hiding his face from him, and seeming to have forsaken him? Yet in obedience to him he submits to what his will was. And the like do thou. However it standeth with thee as to Assurance; yet, acting thy faith, trusting in the mercies of God through the merits of this thy Saviour, show thyself obedient to the will of thy heavenly father, even obedient to the death.  
But in the mean time labour for Assurance. 
Directions by way of practice.  Let that be the first of those directions by way of Practice, which (having met with those Anticonsiderations, opposing the former Motives,) I shall now come to propound unto you.  
In the first place, Dir. 1 (I say,) that we may not fear death, 
Labour for Assurance.  but be willing to submit thereunto when God shall give this Cup to us, labour for Assurance.  
1. Assurance, First that God is our Father, This it was which sweetened this bitter Cup to our blessed Saviour here, 
That God is our Father by Regeneration and Adoption.  that it was given him by his Father. The Cup which my Father hath given me. And this it was which made him so willing to set upon this journey, to walk through the valley of the shadow of death, because he was to go to his Father (as he tells his Apostles, Joh. 14.12. and elsewhere.) O let every of us labour to make sure to ourselves this blessed Relation that God is our Father. And that (as before was said) not only by Creation, (which he is to all his Creatures) but by Regeneration and Adoption, that he hath begotten us again unto a lively Hope (which St. Peter saith all true believers are, 1 Pet. 1.3.) and that he hath Adopted us into the dignity of his Children. Both which we may rest assured of, when we find ourselves made partakers of that divine nature, of which St. Peter speaks, 2 Pet. 1.4. transformed into the Image of God, made like unto him in those divine qualities of Holiness, and Righteousness, wherein (as the Apostle telleth us) his Image doth chief consist, Eph. 4.24. And made partakers of that Spirit of Adoption, (whereof the same Apostle speaketh, Rom. 8.15.) Whereby we cry Abba Father. Owning God for our Father, and that not in word only but in deed, and in truth. As by making our addresses unto him upon all occasions, flying to him as Children to their Father, so by yielding unto him all such respects as are due to a Father, loving him as a Father, fearing him as a Father, honouring him as a Father, trusting in him and depending upon him as a Father, and in all things obeying him as a Father. Being thus affected towards him now may we lay claim to this Relation, being assured that God is our Father. Which whilst we are, what is it that should make us afraid of death? Which is but our Father's Messenger, sent by him to bring us into his presence. So our blessed Saviour looked upon it, who speaking of his death calls it as you heard) a going to his Father. And may we but once come so to look upon it, that death is our Father's Messenger, Not a Sergeant to arrest us at the suit of an offended God, and to bring us before him as a severe Judge, to be sentenced by him, and to receive according to our demerits. (Such is death to all wicked and ungodly men, and so no wonder if the apprehension of it be terrible unto them, as the Officer is to the guilty Malefactor.) But a messenger, our Father's messenger (such as Joab was to Absalon, 2 Sam. 14.) to bring us to our Father's house, into his presence, to see him and to be with him to all eternity, this would make it not unwelcome to us. Every of us then labour to make this sure to ourselves that we have such an interest in God, that he is our Father.  
2. To which end labour to make sure our interest in Christ, 
That Christ is our Saviour.  that he is our Saviour, never resting till we have got him in our arms. This when Simeon had done in a literal sense, than he cryeth out, Now Lord lettest thou thy servant departed in peace, Luk. 2.29. And the like do we in a spiritual sense, receive we the Lord Jesus being held forth unto us in the promise of the Gospel, and take hold upon him, clasping and embracing him in the arms of our faith, receiving him as our Saviour, and Lord. As our Saviour, believing on him for the pardon and remission of all our sins. As our Lord, yielding up ourselves to be guided and governed by him, by his word and Spirit. Which whilst we do, now shall we have no just cause to fear this Enemy, which is by this Captain of our Salvation, conquered, and disarmed, so as now it cannot hurt any of those that are his. O then let every of us make sure our interest in him. Upon which depends all our hope and comfort, both in life and death. Christ being once ours, now we may hear the Apostle telling us, that all things are ours, 1 Cor. 3.21. All things, among which he reckons Life and Death, with things present, and things to come. All ours, so is Life, even temporal life, so as it shall be continued to us whilst it is expedient. And so is Death, which when it comes shall not be hurtful, but advantageous, and beneficial. To me to live is Christ, and to die is gain, Phil. 1.21. So are things present, the concernments of this present life, as Crosses, so Comforts, both serving for our good. And things to come, Eternal glory and happiness. Which whilst a Christian is assured of, why should not he be as willing to die as live?  
3. Only (in the third place) look out also for the seal of the Spirit. 
Look out for the seal of the Spirit.  Thus are Assurances made among men, by setting seals to writings, to bonds and bills and other conveyances. And such Assurance labour we for, to get the promises sealed unto us, and that by this seal, the seal of the Spirit, which the Apostle calleth the earnest of our inheritance, Eph. 1.13, 14. An earnest confirms the bargain, and assures the payment of the whole sum. And so doth the earnest of the Spirit, (as he elsewhere calleth it, 2 Cor. 1.22.) the work of Regeneration and Sanctification begun in the soul, this is as God's seal, which confirmeth his promises to his people, and giveth them assurance of their heavenly inheritance. Which being assured off, what should make them unwilling to departed hence, when God calleth for them? Having now another house to receive them, when they are turned out of this, and that infinitely better, as the Apostle telleth them, 2 Cor. 5.1. We know that if our earthly house of this Tabernacle were dissolved, we have a building not made with hands, eternal in the heavens. Now what man would be unwilling to leave a poor ruinous Cottage, which he holdeth only at the pleasure of the Landlord, being subject to be turned out of it every day, when as he may have possession of a Royal palace, whereof also he shall have the fee-simple estate? And such is that heavenly house, that celestial glory and happiness, which Christ having purchased for those that are his, is gone before to take possession of, and to prepare for them; (I go to prepare a place for you, Joh. 14.2.) it infinitely excelleth all earthly glory, far more than the most princely palace doth the meanest cottage. O labour we but to make sure this our Inheritance in that other world, this will make us not unwilling to leave this. Here is a first Direction. Seek after Assurance, that we have an interest in God, and Jesus Christ, and so a right to eternal life.  
And being thus assured of Life, Dir. 2 now Prepare for death. 
Prepare for death by dying daily.  So did the blessed Apostle, who tells his Corinthians, that he died daily, 1 Cor. 15.31. I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. Apprehending death continually hanging over his head, he was daily preparing for it. And the like do we, that we may be willing to die once, when God calleth us to it, die daily.  
Q. But how shall we do this?  
A. Take the answer in three or four particulars.  
1. Dye daily to sin. This the Apostle telleth us Christ once did for us. 
To sin.  In that he died, he died unto sin once. Rom. 6.10. This he did not for himself, (for he knew no sin) but for us, for the expiating of our sins, the taking away the guilt of them. And what he did once, do we daily, daily die to sin for the taking away the power of it in ourselves. A work which will not be done at once, (as that of our Saviour was.) True, the Apostle speaking of believers, saith, they are dead to sin, Rom. 6.2.11. in as much as they are not now under the power of it, as sometimes they were. But this is but an imperfect work, not done at once. Though sin hath received its mortal wound in them, yet it is still alive. Though they be dead to it, yet it liveth in them. And therefore they must make this their daily, their continual work, to be dying to it, mortifying the body of sin, that it may die before them. The life of sin is the life of death. So long as a man liveth in any one sin, he will never be willing to die. And therefore set we upon the mortification of all our sinful Lusts. Specially our beloved Lusts, those which have been most near and dear to us, most strong and prevalent in us. Never resting until we find our hearts brought to an utter abhorrence, and detestation of them, and of all other sinful ways and courses, so as we can say with the Psalmist, that we hate every false way. Psa. 119.104. Thus Sin being dead, death will not be so terrible. As we get ground of the one, we shall get strength against the other.  
Secondly, Dye daily to the world, 
To the world.  So did the Apostle, who telleth us of himself that he was crucified to the world, and the world to him, Gal. 6.14. He had as little affection to the world as the world had to him, he was dead to that, and that to him. And it is the counsel which he giveth to others, 1 Cor. 7.31. that they should so use this world, as not abusing it. Not doting upon any thing here below, whether riches, o● pleasures, or honours. Not setting the heart upon them, If riches increase set not your hearts upon them, Psal. 62.10. And so for the rest. Not being inordinately affected with any contentments which this world can afford, but looking overly upon them, so using them as if they used them not. So run those foregoing directions of the Apostle there, 1 Cor. 7.29, 30. This I say brethren, the time is short, It remaineth that both they that have wives be as though they had none, and they that weep, as though they wept not, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not. And this let every of us strive to do, to bring and keep our hearts in such a temper as that we may not be inordinately affected with any thing here below, whether Crosses or Comforts. Not but that a Christian may be affected with both. He may both Weep, and Rejoice, and that upon the account of temporal concernments. But see that it be not in an inordinate manner. And so may he buy and sell, seek and endeavour to get an estate in the world, to purchase and possess houses and lands. But take we heed we do not make them our chief possession. It is a good distinction, which Augustine maketh use of, betwixt Vti and Frui, Using and enjoying. Which let all of us learn, that so we may not be guilty of what he chargeth as a great impiety, viz. Vti fruendis, or frui utendis, only to make use of what we ought to enjoy, or to enjoy what we ought only to make use of. As only to make use of heaven and heavenly things, by thinking or speaking of them sometime, which we ought to make our enjoyment; or to make the things of this world our enjoyment, which we ought only to make use of; and that so using them as if we used them not. Thus labour we so take of our hearts, that they may sit lose to the world. Which till a man do, he will never be willing to leave it. Surely this is it which maketh the men of this world so unwilling to hear of death, much more to see it, their hearts are glued and fastened to the world, to the profits, or pleasures, or honours of it; Some thing or other there is to which they are wedded. And no wonder then that this Apparatour, Death, which brings to them a Bill of divorce, should be so unwelcome a messenger. Get we our hearts then weaned and taken of from all these, so as we may leave this world before it leaveth us, leave it in Affection before we leave it in Person. Which having done death will not be unwelcome.  
Q. But how shall we get our hearts thus weaned from the world? Q. 
How to get the heart weaned from the world   
A. Briefly, 1. By a serious consideration of the vanity of it, even all things upon earth. The mutability, uncertainty, with the vacuity and emptiness of them, A. 1 
Consider the vanity of earth  how they are such things as a man can have to assurance of enjoying them, and whilst enjoyed, cannot afford any true contentment to the soul, but oftimes breeding worms in it, cares and fears vexations and disquietments. All which the wisest of men by his own experience found, as he sets it forth at large in that his Book of Retractions, Ecclesiastes.  
2. Consider the transcendency of those Riches, 
The happiness of heaven.  Honours, and Pleasures which are to be found in that other world, in Heaven. Which being put into the balance against these of this world, do infinitely outweigh them. Those being (as the Apostle calleth them, Heb. 10.34.) A better and an enduring substance, whereas these are only vain and vanishing shadows. Look we rightly, seriously and steadfastly upon the one, our eyes will be so dazzled with the splendour and brightness of them that they will never after be much taken with the glimmering of the other.  
3. Have no unnecessary society or familiarity with the men of this world, the world's minions and Favourites, men who mind nothing but earthly things. But associate and acquaint ourselves with such as are in their affections got above the earth, and have learned to contemn and make light of all things in it.  
4. Single out the particulars which our hearts are most taken with, and fastest linked to, and make it our daily work to wean our souls from them. But I hasten towards a conclusion. Thus die to the world daily.  
And thirdly, Dye daily as to the Death of nature. Which do we, 
Dye daily the death of nature   
1. By inuring ourselves to a quiet and patiented bearing and suffering of lighter afflictions and Crosses. 
Submitting to lesser Crosses which are as petty deaths.  Every of which is a kind of petty death; all of them deaths retinue forerunners of it and making way for it. Now inure we ourselves to a quiet submission to the will of God in drinking of these lesser Cups, in suffering of these lesser trials with patience and holy contentation, this will make us the more ready and willing to submit to this last stroke when it cometh, to suffer death itself. The new Cart in the Fable, which never bore any burden before, it made a noise at the first load whereas the old one, having been accustomed thereunto, was silent. The soul which never inurd itself to bear the Cross, to suffer lighter Afflictions with patience in obedience to God, will hardly be brought quietly to submit to his will in this last act. It is good (saith the Church for a man, that he bore the yoke in his youth, he sitteth alone and keepeth silence, because he hath born it upon him. Lam. 3.27. By being enured to the patiented bearing of lighter afflictions, he quietly submits to greater when they come and so to death itself.  
2. 
Seriously and frequently meditate of death.  And (Secondly) often acting this part with ourselves in private, before we come to do it upon the public stage. Dying daily by a frequent and serious meditation of death. Setting it continually before our eyes, often thinking of our latter end. Which is a great piece of true Christian wisdom. O that they were wise that they understood this, that they would consider their latter end (saith the Lord of his people Israel,) Deut. 32.29. Consider that we must die. And here, do not put far off from us this evil day. Do not look upon death, as they do who look through the Optic glass, at the wrong end, whereby things near at hand seem at a great distance from them. Do not thus look upon death as a thing afar of, but near hand. A practice of great use, (as to other ends, so) to make death familiar, and consepuently not so dreadful. It is the forgetfulness of death (saith one) that maketh life sinful and death terrible. And therefore, as he had his death's head every meal set upon his Table, and the guise of mourners is to wear them in their rings, so do we often set death before us, frequently and seriously thinking of it. And looking upon it as near hand, so living every day as if it were our last day. Continually standing upon our guard; waiting all the days of our appointed time till our change shall come (as Job saith he would do, Job 14.14.) By this means, having been made account of, and looked for before it comes, it will not be so terrible when it cometh. Thus prepare for death, by dying daily.  
And then (in the third place) work while our day lasteth. Dir. 3 
Work whilst our day lasteth.  So did our blessed Saviour, I must work the works of him that sent me, while it is day, Joh. 9.4. And the like do we, whilst the day of life lasteth, be we working the works of God, that so we may have finished our work before the night of death cometh. The labourer having wrought hard in the day, and finished his work, this maketh the night welcome to him, and his rest sweet and comfortable. And so will the night of death be to the soul that hath been working for God, it will now be to it a quiet rest. This made our blessed Saviour so willing now to die, he had finished his Father's work, I have glorified thee on earth, I have finished the work which thou gavest me to do, Joh. 17.4. And this made the Apostle so confident, as not to fear his departure, when he apprehended it at hand; I have fought a good fight, I have finished my course, I have kept the faith, 2 Tim 4.7. He had been faithful to his Lord and M●ster, in doing the work which he had committed unto him; And thence he concludes that he should now receive his Crown, that Crown of righteousness (as he there calls it,) an ample reward, which the righteous God would give him for all his service. Whereupon he is not unwilling to think of his departure. O that every of us may endeavour thus to approve ourselves to God, and Jesus Christ, thus to work his work whilst our day lasteth. Then when the evening of death cometh, we shall be sure to have our Penny. Which being assured of, it will make us not unwilling to go to receive it.  
4. Be frequent in casting up our accounts, Dir. 4 
Be frequent in casting up our accounts.  betwixt God and our souls. The day of death is the reckoning day, wherein every one must give up his account unto God. Give an account of thy Stewardship, for thou mayest be no longer Steward (saith the Master' in the parable to his Servant) Luk. 16.2. In this life we are all God's Stewards, being betrusted by him with many Talents, which we are to improve for him. And hereof at the day of death we must give an account to him. O that the thought of that day may not be terrible to us, make up our account aforehand. And this do we often. They who are frequent in casting up their accounts are not unwilling to be called to a general reckoning, which they who have been remiss & careless herein would be. Surely this is one thing which maketh men so unwilling to hear of death when it cometh, they have then all their accounts to cast up. Take heed it be not so with us. Be we strict and constant observers of our own hearts and lives. Often calling ourselves to an account, making it our daily work. Every night reflecting upon the day past, call we to mind (according to that trite direction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) wherein we have transgressed, what evil we have committed, what good we have done, or left undone. So making even betwixt God and our souls, by suing forth our discharge in the name, and upon the account of Jesus Christ. This exercise, being conscientiously performed, it will be of special use to make this great reckoning day not unwelcome to us, when it shall come.  
5. Dir. 5 That we may not be unwilling to departed hence, 
Lay up a stock in heaven.  and to leave this world, send somewhat afore us into that other world. Laying up a stock in heaven.  
1. A stock for ourselves. That is our Saviour's counsel, 
For ourselves a flock of good works.  Matth. 6.2. Say up for yourselves treasures in Heaven. This do we by doing of good works; as works of Piety, so of Charity. Sell that you have and give alms, provide for yourselves bags which wax not old, a treasure in the heavens that faileth not, (saith that parallel Text) Luk. 12 33. A man that hath his chief estate in another Country, which he hath made over by bills of exchange, or put into the bank there, he will not be unwilling upon a just occasion to follow it. Now such are acts of charity and mercy, being done for God's sake, they are as so many bills of exchange made over for heaven, a stock put into the bank, where he who hath so put it out, shall at his coming thither receive it again with abundant increase. He that hath pity on the poor dareth to the Lord, and that which he hath given he will pay him again, Prov. 19.17. O, that rich men, to whom God hath given abundance of this world's goods, and whose care it is to make the best improvement of what they have, would but take this Course thus to make themselves friends of their Mammon, (as our Saviour adviseth them. Luk. 16.9) that so when they fail (when they die;) they may receive them into everlasting habitations. This would make them not so unwilling to die, as for the most part they are, and that upon this account, because they must leave what they have in this world, and have no stock laid up in another.  
2. 
For others a stock of prayers  And thus laying up a stock in heaven for ourselves, do the like also for others, laying up a Stock, a Stock of prayer for them. Which whilst we do for all God's people whom we leave behind us, do it in a special manner for our near and dear Relations. So did our heavenly pattern here, The Lord Jesus, whom, in the Chapter before the text, we find upon his knees, putting up a devout prayer unto God his Father, as for his Church in general so for his Apostles in special, I pray for them, I pray not for the world, but for them which thou hast given me, Joh. 17.9. And the like let them do who are to leave near and dear Relations behind them, Wife's, Husbands, Children, kindred, friends, lay up a stock of prayers for them in Heaven, whereof they may reap the benefit, when themselves have left them. This will make them the less unwilling to leave those whom they have thus provided for.  
In the sixth place, Dir. 6 having thus laid up our best treasure in heaven, 
Set the house in order.  now set we our houses in order upon earth. That is the Counsel and charge which the Lord giveth to Hezekiah, when he sent him those tidings, that he must die, he bids him set his house in order, Isai. 38.2. Set thine house in order for thou must die and not live. A thing of great use, as in reference to the living, who shall be left behind, so also to him who is to departed hence, who having thus settled his temporal concernments in this world, will be more ready for his removal into another, when God shall call him to it. And therefore let not this be neglected by those who have aught to dispose of. Let them be careful to make their Wills and Testaments before hand. So also did this our heavenly pattern, the Lord Jesus, who at his last Supper, having ordered other things before, he then finished his Will and Testament, setting his Seal to it. Of such use was that Sacrament then and there instituted, the Sacrament of the Lords Supper, being as a seal set by Christ to his Testament, for the confirming of all his former grants, and assuring of whatever he had promised. Now what he did as to Spirituals, let those who would be ready to die when God will have them, do as to Temporals. Settling them aforehand. Not putting off this work (as too many do) to the death bed; which as it is attended with many other inconveniences, so it often proves no small disquietment to the spirit of the dying person, making him loath to leave this world in so unsettled a condition, as through this his former neglect in reference to his own relations, and concernments, he is like to do. Set thy house in order.  
Which being done, Dir. 7 now (in the last place, to close up all) what remains but to commit the Soul unto God? 
Commit the soul to God.  Which that we may do quietly and comfortably in death, (as our blessed Saviour did who breathed out his Soul in those words, Father into thy hands I commend my spirit, Luk. 23.46.) do we it before, do it in Life. So did David, Psal. 31.4. Into thy hands I commit my spirit. So did the Apostle who making a confession of his faith to his Son Timothy, 2 Tim, 1.12. there tells him, I know (saith he) whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. His precious soul, this was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Depositum, that which he had committed to the custody of God and Jesus Christ. And the like do we that we may be willing to departed hence, (as he was) commit we our souls unto God aforehand. Which do we, first by Faith, believing on him (which the Apostle there saith he did) casting ourselves into the arms of his free grace and mercy through Jesus Christ. Then by obedience, committing the keeping of our souls unto him in well doing, as unto a faithful Creator (as St. Peter exhorts, 1 Pet. 4. last.) endeavouring carefully and conscientiously to walk before him in all wel-pleasing all the days of our life. So doing, now as we shall have comfort in life, so when death cometh we shall have no cause to be afraid of it.  
And thus have I now (through a gracious assistance) preached this doctrine unto you, which I look upon as the hardest lesson in Christ's school. Now what remaineth but that we all beg it of our great Lord & Master, that he would so effectually teach it us, that as occasion is, we may practise what we have heard, showing ourselves conformable to this our heavenly Pattern, as in his Active so in his Passive Obedience; being obedient to our heavenly Father as in doing, so in suffering his Will, even Obedient to death. For which let us now pray.  
FINIS.