The Fountain of Life

Inference 2.

Did Christ die the cursed death of the Cross for believers, then though there may be much of pain, there is nothing of curse in the death of the Saints. It still wears its dart, by which it strikes; but hath lost its sting by which it hurts and destroys. A Serpent that hath no sting, may hiss and affright; but we may take him in our hand without danger. Death poured out all its poison, and lost its sting in Christ's side, when he became a curse for us.

But what speak I of the innocence and harmlessness of death to believers. It is certainly their friend, and great benefactor. As there is no curse, so there are many blessings in it. Death is yours, 1 Cor. 3.22. Yours as a special privilege and favor. Christ hath not only conquered it, but is more than a conqueror; for he hath made it beneficial, and very serviceable to the saints. When Christ was nailed to the tree, then he said as it were to death which came to grapple with him there; O death I will be thy plagues, O grave I will be thy destruction ; And so he was: for he swallowed up death in victory. Spoiled it of its power. So that it drives but a poor trade now among believers; frighting some weak ones among them, though it cannot hurt them at all.

Inference 3.

If Christ died the cursed death of the Cross for us, how cheerfully should we submit to, and bear any cross for Jesus Christ! He had his cross, and we have ours; but what feathers are ours, compared with his? His cross was a heavy cross indeed, yet how patiently and meekly did he support it! He endured his cross, we cannot endure or bear ours, though they be not to be named with his. Three things would marvelously strengthen us, to bear the cross of Christ, and bring up a good report upon it in the world.

First, That we shall carry it but a little way. Secondly, Christ bears the heaviest end of it. Thirdly, innumerable blessings and mercies grow upon the Cross of Christ.

First, We shall bear it but a little way. It should be enough to me (saith a holy one) that Christ will have joy and sorrow halfers of the life of the saints. And that each of them should have a share of our days, as the night and day are kindly partners of time; and take it up betwixt them. But if sorrow be the greediest halfer of our days here, I know joys day shall dawn: and do more than recompense all our sad hours.

Let my Lord Jesus (since he will do so) weave my bit, and span length of time wi • h white and black; well and woe. — Let the rose be neighbor with the thorn. —

Secondly, As we shall carry the Cross of Christ but a little way, so Christ himself bears the heaviest end of it. There is a fellowship in sufferings, betwixt Christ and his saints. And as one happily expresses, he saith of their crosses half mine. He divideth sufferings with them and takes the largest share to himself.

Thirdly, As we have not far to carry it, and Christ carries the haviest part; yea, all the burden for us; yea, us, and our burden too: So in the last place it's reviving to think what an innumerable multitude of blessings and mercies are the fruit and offspring of a sanctified cross. Since that tree was so richly watered with the blood of Christ; what store of choice, and rich fruits doth it bear to believers?

Our sufferings (saith one) are washed in the blood of Christ, as well as our souls.

Inference 4.

Did Christ die the death, yea the worst of deaths for us? Then it follows, that our mercies are brought forth with great difficulties; and that which is sweet to us in the fruition, was costly and hard to Christ in the acquisition. Surely upon every mercy we have, this motto is written, The price of blood. Col. 1.14. In whom we have redemption through his blood : upon which a late neat Writer delivers himself thus.

Beware then you abuse not not any of the mercies that Christ brought forth with so many bitter pangs, and throws. And let all this endear Christ more than ever to you, and make you in a deep sense of his grace and love, to say,

DOCT. 1. That the dignity of Christ was openly proclaimed, and defended by an enemy; and that in the time of his greatest reproaches, and Sufferings.

To open this mystery of providence to you, that you may not stand idly gazing upon Christ's Title, as many then did: we must first consider the nature and quality of this Title. Secondly, what hand the providence of God had in this matter. Thirdly, and then draw forth the proper Uses and improvements of it.

[ 1] First, To open the nature and quality of Christ's Title or Inscription; let it be thoroughly considered and we shall find

First, That it was an extraordinary Title, varying from all examples of that kind; and directly crossing the main design and end of their own custom. For as I hinted before, the end of it was to clear the equity of their proceedings; and show the people how justly they suffered those punishments inflicted on them for such crimes. But Lo, here is a Title expressing no crime at all, and so vindicating Christ's innocence. This some of them perceived, and moved Pilate to change it, not this is, but this is he that said I am the King of the Jews. In that as they conceived lay his Crime. O how strange and wonderful a thing was this! But what shall we say! It was a day of wonders, and extraordinary things. As there was never such a person Crucified before, so there never was such a Title affixed to the Cross before.

Secondly, As it was an extraordinary, so it was a public Title, both written, and published with the greatest advantages of spreading itself far and near, among all people that could be. For it was written in three Languages, and those most known in the world at that time. The Greek tongue was then known in most parts of the world. The Hebrew was the Jews native Language. And the Latin the Language of the Gentiles. So that it being written both in Hebrew, Greek, and Latin, it was easy to be understood, both by Jews and Gentiles.

And indeed unto this the providence of God had a special eye, to make it notorious and evident to all the world. For even so all things designed, for public view, and knowledge were written. Josephus tells us of certain Pillars on which was Engraven in Letters of Greek and Latin. It is a wickedness for strangers to enter into the holy place. So the Soldiers of Gordian the third Emperor, when he was slain upon the borders of Persia, they raised a Monument for him, and engraved his memorial upon it, in Greek, Latin, Persick, Iudaick, and Egyptick Letters; that all people might read the same. And as it was written in three Learned Languages, so it was exposed to view in a public place; and at that time, when multitudes of strangers, as well as Jews were at Jerusalem : it was at the time of the Passover. So that all things concurred to spread and divulge the innocence of Christ, vindicated in this Title.

Thirdly, As it was a public, so it was an honorable Title. Such was the nature of it, saith Bucer ; that in the midst of death Christ began to Triumph by it. And by reason thereof the Cross began to change its own nature, and instead of a rack, or Engine of torture, it became a Throne of Majesty. Yea, it might be called now, as the Church itself is, the Pillar and ground of Truth ; for it held out much of the Gospel, much of the glory of Christ; as that Pillar doth, to which a Royal Proclamation is affixed.

Fourthly, It was a vindicating Title. It cleared up the honor, dignity, and innocence of Christ, against all the false imputations, calumnies, and blasphemies, which were cast upon him before, by the wicked tongues, both of Jews and Gentiles.

They had called him a deceiver, a usurper, a blasphemer, they rent their clothes in token of their detestation of his blasphemy; because he made himself the Son of God, and King of Israel. But now in this they acknowledged him to be, both Lord and Savior. Not a mock King, as they had made him before. So that herein the honor of Christ was fully vindicated.

Fifthly, Moreover, it was a predicting, and presaging Title. Evidently foreshowing, the propagation of Christ's Kingdom; and the spreading of his name and glory, among all kindreds, Nations, Tongues, and Languages. As Christ hath a right to enter into all the Kingdoms of the earth by his Gospel, and set up his Throne in every Nation: so it was presaged by this Title, that he should do so. And that both Hebrews, Greeks, and Latins, should be called to the knowledge of him. Nor is it a wonder that this should be predicted by wicked Pilate, when Caiaphas himself, a man every way as wicked as he; had Prophesied to the same purpose, John. 11.51, 52. For being High Priest that year, he Proph • sied, that Jesus should die for that Nation, and not for that Nation only, but that also he should gather together in one, the children of God, that were scattered abroad. Yea, many have Prophesied in Christ's name, who for all that shall never be owned by him, Matth. 7.22.

Sixthly, And Lastly, it was an immutable Title. The Jews endeavored, but could not persuade Pilate to alter it. To all their importunities he returns this resolve answer, What I have written I have written ; as if he should say, urge me no more, I have written his Title, I cannot, I will not alter a Letter, a Point thereof. Surely the constancy of Pilate at this time, can be attributed to nothing, but divine special Providence. Most wonderful, that he, who before was as inconstant, as a reed shaken by the wind, is now as fixed as a Pillar of Brass.

And yet more wonderful that he should write down that very particular in the Title of Christ, This is the King of the Jews, which was the very thing, that so scared him but a little before, and was the very consideration that moved him to give Sentence. What was now become of the fear of Caesar? that Pilate dares to be Christ's Herald, and publicly to proclaim him The King of the Jews. This was the Title.

[ 2] Secondly, We shall next inquire what hand the divine providence had in this business.

And indeed, the providence of God in this hour acted gloriously, and wonderfully these five ways.

• First, In over ruling the heart and hand of Pilate, in that draught and style of it, and the contrary to his own inclination. I doubt not but Pilate himself was ignorant of, and far enough from designing that which the wisdom of Providence aimed at, in this matter. He was a wicked man, he had no love to Christ. He had given Sentence of death against him. Yet this is he that proclaimed him, to be Jesus, King of the Jews. It so over ruled his Pen, that he could not write what was in his own heart and intention, but the quite contrary; even a fair and public Testimony to the Kingly office of the Son of God, This is the King of the Jews.
• Secondly, Herein the wisdom of providence was gloriously displayed, in applying a present, proper, public remedy, to the reproaches and blasphemies which Christ had then newly received, in his name and honor. The superstitious Jews wound him, and Heathen Pilate prepares a plaster to heal him. They reproach, he vindicates. They throw the dirt, he washes it off. O, the profound and inscrutable wisdom of providence!
• Thirdly, Morever, providence eminently appeared at this time, in keeping so timorous a person, a man of so base a spirit, that would not stick at anything to please the people, from receding, or giving ground in the least to their importunities. Is Pilate become a man of such resolution and constancy? Whence is this? But from the God of the Spirits of all flesh. Who now flowed in so powerfully upon his Spirit, that he could not choose but write: and when he had written, had no more power to alter what he had written, that he had to refuse to write it.
• Fourthly, Herein also much of the wisdom of providence appeared, in casting the ignominy of the death of Christ upon those very men who ought to bear it. Pilate was moved by divine instinct, at once to clear Christ, and accuse them. For it is, as if he had said you have moved me to Crucify your King, I have Crucified him, and now let the ignominy of his death rest upon your heads, who have extorted this from me. He is righteous, the crime is not his but yours.
• Fifthly, And lastly, the providence of God wonderfully discovered itself, (as before was noted) in fixing this Title to the Cross of Christ, when there was so great a confluence of all sorts of people, to take notice of it. So that it could never have been more advantageously published, than it was at this time. So that we may say, how wonderful are the works of God! His ways are in the Sea, his paths in the great deeps; his footsteps are not known. His providence hath a prospect beyond the understandings of all Creatures.

DOCT. That Christ's dearest friends forsook and left him alone, in the time of his greatest distress and danger.

This Doctrine containing only matter of fact, and that also so plainly delivered by the pens of the several faithful Evangelists. I need spend no longer time in the proof of it, than to refer you to the several Testimonies they have given to it. But I shall rather choose to fit and prepare it for Use, by explaining these four Questions,

• First, Who were the Sheep that were scattered from their Shepherd, and left him alone?
• Secondly, What evil was there in this their scattering?
• Thirdly, What were the grounds and causes of it?
• Fourthly, And lastly, what was the Issue and event of it?

First, Who were these Sheep, that were dispersed and scattered from their Shepherd when he was smitten. It's evident they were those precious Elect Souls that he had gathered to himself, who had long followed him, and dearly Loved him, and were dearly beloved of him. They were persons that had left all and followed him, and till that time faithfully continued with him in his Temptations, Luk. 22.28. And were all resolved so to do, though they should die with him, Matth. 26.35. These were the persons.

Secondly, But were they as good as their word, did they indeed stick faithfully to him? No, they all forsook him and fled. These Sheep were scattered. This was not indeed a Total and final Apostasy, that's the fall proper to the Hypocrite the Temporary believer, who like a Comet expires when that earthly matter is spent that maintained the blaze for a time.

These were Stars fixed in their Orb, though clouded and overcast for a time. This was but a mist or fog which overspreads the earth in the morning till • he Sun be risen, and then it clears up and proves a fair day. But though it was not a total and final Apostasy: yet it was a very sinful and sad relapse from Jesus Christ, as will appear by considering the following aggravations, and circumstances of it. For

First, This relapse of theirs was against the very Articles of agreement which they had sealed to Christ at their first admission into his service, he had told them in the beginning what they must resolve upon, Luk. 14.26, 27. If any man come to me, and hate not his Father and Mother, and Wife, and Children, and Brethren, and Sisters, yea, and his own life also, he cannot be my Disciple. And whosoever doth not bear his Cross and come after me, cannot be my Disciple. Accordingly, they submitted to these terms and told him, they had left all and followed him, Mar. 10.28. Against this engagement made to Christ they now sin. Here was unfaithfulness.

Secondly, As it was against the very terms of their admission, so it was against the very principles of Grace implanted by Christ in their hearts. They were holy sanctified persons in whom dwelt the love and fear of God. By these they were strongly inclined to adhere to Christ in the time of his sufferings, as appears by those honest resolves they had made in the case. Their Grace strongly inclined them to their Duty, their corruptions swayed them the contrary way. Grace bid them stand, corruption bid them fly. Grace told them it was their Duty to share in the sufferings as well as in the glory of Christ. Corruption represented these sufferings as intolerable, and bid them shift for themselves whilst they might. So that here must needs be a force and violence offered to their light, and the loving constraints thereof, which is no small evil.

For though I grant it was a sudden surprizing temptation, yet it cannot be imagined that this fact was wholly indeliberate, nor that for so long time they were without any debates or reasonings about their Duty.

Thirdly, As it was against their own principles, so it was much against the honor of their Lord and Master. By this their sinful flight they exposed the Lord Jesus to the contempt and scorn of his enemies. This some conceive is imported in that question which the High Priest asked him, John. 18.19. The High Priest then asked Jesus of his Disciples, and of his Doctrine. He asked him of his Disciples, how many he had, and what was become of them now? And what was the reason they forsook their Master, and left him to shift for himself when danger appeared? But to those questions Christ made no reply. He would not accuse them to their enemies, though they had deferted him. But doubtless it did not a little reflect upon Christ, that there was not one of all his friends that durst own their relation to him, in a time of danger.

Fourthly, As it was against Christ's honor, so it was against their own solemn promise made to him before his apprehension, to live and die with him. They had past their word, and given their promise that they would not flinch from him, Matth. 26.35. Peter said to him, though I should die with thee, yet will I not deny thee. Likewise also said all the Disciples. This made it a perfidious relapse. Here they brake promise with Christ, who never did so with them. He might have told them when he met them afterwards in Gallilee. As the Roman Soldier told his General when he refused his petition after the war was ended, I did not serve you so at the Battle of Acteum.

Fifthly, As it was against their solemn promise to Christ, so it was against Christ's heart melting expostulations with them; which should have abode upon their hearts while they lived. For when others that followed him, went back, and walked no more with him, Jesus said to these very men that now forsook him at last, Will ye also go away? There is an Emphasis in [Ye] q. d. What ye that from eternity were given to me. Ye whom I have called, loved and honored above others, for whose sakes I am ready and resolved to die. Will ye also forsake me? John. 6.67. What ever others do, I expect other things from you.

Sixthly, As it was against Christ's heart melting expostulations with them, so it was against a late direful example presented to them in the fall of Judas. In him as in a Glass they might see how fearful a thing it is to apostatize from Christ. They had heard Christ's dreadful threats against him. They were present when he called him the Son of perdition, John. 17.11. They had heard Christ to say of him, good had it been if he had never been born. An expression able to scare the deadest heart. They saw he had left Christ the evening before. And that very day in which they fled, he hanged himself. And yet they fly. For all this they forsake Christ.

Seventhly, As it was against the dreadful warning given them in the fall of Judas, so it was against the Law of Love, which should have knit them closer to Christ and one another.

If to avoid the present shock of persecution they had fled, yet surely they should have kept together praying, watching, encouraging, and stengthening one another. This had made it a lesser evil: but as they all forsook Christ, so they forsook one another also; For it's said, John. 16.32. They should go every man to his own, and leave Christ alone (i. e.) saith Beza, every man to his own house, and to his own business. They forsook each other, as well as Christ. O what an hour of temptation was this!

Eighthly, And lastly, this their departure from Christ was accompanied with some offense at Christ. For so he tells them, Matth. 26.31. All ye shall be offended, because of me this night. The word is 〈 in non-Latin alphabet 〉 you shall be scandalized, at me, or in me. Some think the scandal they took at Christ was this, that when they saw he was fallen into his enemies hands, and could no longer defend himself; they then began to question whether he were the Christ or no, since he could not defend himself from his enemies. Others more rightly understand it of their shameful flight from Christ, seeing it was not now safe to abide longer with him. That seeing he gave himself into their hands, they thought it advisable to provide as well as they could for themselves, and some where or other to take refuge from the present storm, which had over taken him. This was the nature and quality of the fact. We inquire

Thirdly, Into the grounds and reasons of it. Which were three.

First, God's suspending wonted influences and aids of grace from them. They were not wont to do so. They never did so afterwards. They would not have done so now, had there been influences of Power, Zeal, and Love from Heaven upon them. But how then should Christ have born the heat and burden of the day? How should he tread the Wine Press alone. How should his sorrows have been extreme, unmixed and succourless (as it behooved them to be) if they had stuck faithfully to him in his troubles. No, no, it must not be. Christ must not have the least relief or comfort from any creature, and therefore that he might be left alone, to grapple hand to hand with the wrath of God, and of men; the Lord for a time withholds his encouraging, strengthening influences from them, and then like Sampson when he had lost his locks, they were weak as other men.

Be strong in the Lord, and in the power of his might, saith the Apostle, Eph. 6.10. If that be withheld, our resolutions, and purposes melt away before a temptation, as Snow before the Sun.

Secondly, As God permitted it, and withheld usual aid from them; so the efficacy of that Temptation was great, yea, much greater than ordinary. As they were weaker than they were used to be, so the temptation was stronger than any they had yet met withal. It's called, Luk. 22.53. Their hour, and the power of darkness. A sisting winnowing hour, verse. 46. O it was a black and cloudy day. Never had the Disciples met with such a whirlwind, such a furious storm before. The Devil desired but to have the winnowing of them in that day, and so would have sifted and winnowed them, that their faith had utterly failed, had not Christ secured it by his Prayer for them. So that it was an extraordinary trial that was upon them.

Thirdly, And lastly, that which concurred to their shameful relapse, as a special cause of it was the remaining corruptions that were in their hearts yet unmortified. Their knowledge was but little. And their faith not much. Upon the account of their weakness in grace, they were called little ones in the Text. And as their graces were weak, so their corruptions were strong. Their Unbelief and carnal fears grew powerfully upon them.

Do not censure them, Reader, in thy thoughts, nor despise them for this their weakness. Neither say in thy heart, had I been there as they were, I would never have done as they did. They thought as little of doing what they did, as you or any of the Saints do, and as much did their souls detest and abhor it: but here thou mayest see whither a soul that fears God may be carried, if his corruptions be irritated by strong temptations, and God withholds usual influences.

[ 4] Fourthly, and Lastly, Let us view the issue of this sad apostasy of theirs. And you shall find it ended far better than it began. Though these Sheep were scattered for a time, yet the Lord made good his promise, in turning his hand upon these little ones to gather them. The morning was overcast, but the evening was clear.

Peter repents of his perfidious denial of Christ, and never denied him more. All the rest likewise returned to Christ, and never forsook him anymore. He that was afraid at the the voice of a Damsel, afterwards feared not the frowns of the mighty. And they that durst not own Christ now, afterward confessed him openly before Councils, and rejoiced that they were counted worthy to suffer for his sake, Act. 5.41. They that were now as timorous at Hares, and started at every sound, afterwards became as bold as Lions, and feared not any danger, but sealed their confession of Christ with their blood. For though at this time they forsook him, it was not voluntarily, but by surprisal. Though they forsook, him, they still loved him; though they fled from him, there still remained a gracious principle in them, the root of the matter still was in them, which recovered them again.

To conclude, though they forsook Christ, yet Christ never forsook them; he loved them still: go tell the Disciples, and tell Peter that he goeth before you into Galilee, Mark 16.7. q. d. let them not think that I so remember their unkindness, as to own them no more: no I love them still.

The use of this is contained in the following Inferences.

DOCT. That Jesus Christ supported the burden of his sufferings, with admirable patience, and meekness of Spirit.

It is a true observation, that meekness inviteth injury, but always to its own cost. And it was evidently verified in the sufferings of Christ. Christ's meekness triumphed over the affronts and injuries of his enemies, much more than they triumphed over him. Patience never had a more glorious triumph, than it had upon the Cross.

The Meekness and Patience of his Spirit amidst injuries and provocations, is excellently set forth in 1 Pet. 2.22, 23. Who did no Sin, neither was guile found in his mouth. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously.

In this point we have these three things to open Doctrinally. First, the burden of sufferings, and provocations that Jesus Christ was oppressed with.

Secondly, the meekness, and admirable patience with which he supported that burden. Thirdly, the causes and grounds of that perfect patience which he then exerc • sed.

First, The burden of sufferings and provocations which Christ [ 1] supported was very great. For on him met all sorts and kinds of trouble at once, and those in their highest degrees and fullest strength. Troubles in his soul, and these were the soul of his troubles. His soul was laden with Spiritual horrors and troubles as deep as it could swim, Mar. 14.33. He began to be sore amazed and very heavy. The wrath of an infinite dreadful God beat him down to the dust. His body full of pain and exquisite tortures in every part. Not a member or sense but was the • eat and subject of torment.

His name and honor suffered the vilest indignities, blasphemies, and horrid reproaches that the mal • gnity of Satan, and wicked men could belch our against it. He was called a Blasphemer, Seditions, one that had a Devil, a Glutton • a Wine-bibber, a friend of Publicans and Hariots. The Carpenters Son, this fellow. He that was God's Fellow as you heard lately, now this Fellow. Contempt was poured upon all his Offices. Upon his Kingly Office, when they crowned him with Thorns, arrayed him in purple, bowed the knee in mockery to him, and cried hail King of the Jews. His Prophetical Office, when they blinded him, and then bid him Prophesy who smote him. His Priestly Office, when they reviled him upon the Cross, saying, he saved others, himself he cannot save. They scourged him. Spit in his face. Smote him on the head and face. Besides the very kind of death they put him to was reproachful and ignominious; as you heard before.

Now all this, and much more than this; meeting at once upon an innocent, and dignified person. One that was greater than all. That lay in the bosom of God. And from eternity had his smiles and honors. Upon one that could have crushed all his enemies as a moth: I say for him to bear all this without the least discomposure of Spirit, or breach of Patience, is the highest triumph of Patience that ever was in the world. It was one of the greatest wonders of that wonderful day.

[ 2] Secondly, And that is the next thing we have to consider, even this almighty patience and unpattern'd meekness of Christ, supporting such a burden with such evenness and steadiness of spirit. Christian patience or the grace Patience, is an ability or power to suffer hard and heavy things, according to the will of God.

It is a power, and a glorious power that strengthens the suffering Soul to bear. It is our passive fortitude, Col. 1.11. Strengthened with all might, according to the glorious power, unto all patience, and long suffering with Ioyfulness, (i. e.) strengthened with a might or power, corresponding to the glorious power of God himself. Or such as might appear to be the proper impress and image of that divine power, which is both its principle and pattern. For the Patience which God exercises towards sinners that daily wrong and load him, is called power, and great power, Num. 14.17. Let the power of my Lord be great, as thou hast spoken, saying, the Lord is long Suffering, forgiving, &c. Hence it's observed, Prov. 24.10. That the loss or breaking of our patience under adversity argues a decay of strength in the soul. If thou faint in the day of adversity, thy strength is small.

It's a power or ability in the soul to bear hard, heavy, and difficult things. Such only are the objects of patience. God hath several sorts of burdens to impose upon his people. Some heavier, others lighter. Some to be carried but a few hours, others many days. Others all our days. Some more spiritual bearing upon the Soul. Some more external, touching or punishing the flesh immediately; and the spirit by way of Sympathy. And sometimes both sorts are laid on together. So they were at this time on Christ. His Soul burdened as deep as it could swim. Full of the sense, the bitter sense and apprehension of the wrath of God. His Body filled with tortures. In every member, and sense, grief took up his lodging. Here was the highest exercise of Patience.

It's a power to bear hard and heavy things according to the Will of God. The involving of that respect differs patience the Christian grace, from patience the Moral Virtue. So the Apostle describes it, 1 Pet. 4.19. Let them that suffer according to the will of God, &c. (i. e.) who exercise patience graciously, as God would have them.

And then our patience is, (as Christ's most exactly was) according to the will of God, when it is as extensive, as intensive, and as protensive as God requires it to be.

First, When it is as extensive as God would have it. So was Christ's patience. It was a patience that stretched, and extended itself to all and every trouble and affliction, that came upon him. Troubles came upon him in troops, in multitudes. It's said, Psal. 40.12. Innumerable evils have compassed me about. Yet he found patience enough to receive them all. It is not so with us. Our patience is often worn out. And like fick people we fancy if we were in another Chamber, or Bed it would be better. If it were any other trouble than this, we could bear it. Christ had no exceptions at any burden his Father would lay on. His patience was as large as his trouble, and that was large indeed.

Secondly, It's then according to the will of God when it is as intensive as God reuqires it to be, ( i. e. ) in the Apostles phrase, I am. 1.4. When it hath it's perfect work, or exercise, when it's not only extended to all kinds of troubles; but when it works in the highest and most perfect degree. And then may patience be said to be perfect (as it was in Christ) when it is plenum sui, & prohibens alieni, full of itself, and exclusive of its opposites. Christ's patience was full of its self, ( i. e. ) it included all that belonged to it. It was full of submission, peace, and serenity, full of obedience and complacency in his Fathers Will. He was in a perfect calm. As a Lamb or Sheep (saith the Text) that houls not, opposes not, but is dumb and quiet. And as his external behavior, so his internal frame and temper of soul was most serene and cal •• . Not one repining thought against God. Not one revengeful thought against man once ru •• led his Spirit. Father forgive them, for they know not what they do, was all the hurt he wisht his worst enemies. And as it included all that belonged to it, so his perfect patience excluded all its opposites. No discontents, murmurings, despondencies had place in his heart. So that his patience was a most intensive, perfect patience. And as it was as extensive, and as intensive, so it was,

Thirdly, As Pr • tensive as God required it to be, (i. e.) it held out to the end or his • ryal. He did not faint at last. His • roubles did not out-live his patience. He indeed was strengthened with all might unto all patience, and longsuffering. This was the patience of Christ our perfect pattern. He had not only patience, but Longanimity,

Thirdly, In the last place let us inquire into the grounds and [ 3] reasons of this his most perfect patience. And if you do so, you shall find perfect Holiness, Wisdom Foreknowledge, Faith, Heavenly mindedness, and obedience at the root of this his perfect Patience.

First, This admirable patience and meekness of Christ, was the fruit and offspring of his perfect Holiness. His nature was free from those corruptions, that ours groan and labor under; otherwise he could never have carried it at this rate. Take the meek Moses, who excel'd all others in that grace; and let him be tried in that very grace, wherein he excels, and see how unadvisedly he may speak with his Lips, Psal. 106.33. Take a Job, whose famous patience is trumpeted, and resounded over all the world; ye have heard of the patience of Job. And let him be tried by outward, and inward troubles meeting upon him in one day; and even a Job may curse the day when he was born. Envy, revenge, discontent, despondencies, are weeds naturally springing up in the corrupt soil of our sinful natures. I saw a little Child grow pale with envy, said Austin. And the Spirit that is in us lusteth unto envy, (saith the Apostle) I am. 4.5. The principles of all these evils being in our natures, they will show themselves in time of Trial. The old man is fretful and passionate. But it was otherwise with Christ. His nature was like a pure Crystal Glass full of pure Fountain water; which though shaken and agitated never so much, cannot show, because it hath no dregs. The Prince of this world cometh, and hath naught in me, Joh. 14.30. No principle of corruption, for a handle to temptation. Our High Priest was holy, harmless, undefiled, separate from sinners, Heb. 7.26.

Secondly, The Meekness and Patience of Christ proceeded from the infinite wisdom with which he was filled. The wiser any man is, the more patient he is. Hence meekness the fruit, is denominated from patience, the root that bears it, I am. 3.13. The meekness of wisdom. And anger is lodged in folly, as its proper cause, Eccles. 7.9. Anger resteth in the bosom of fools. Seneca would allow no place for passion in a wise man's breast. Wise men use to ponder, consider and weigh things deliberately, in their Judgments, before they suffer their affections and passions to be stirred and engaged. Hence comes the constancy and serenity of their Spirits. As wise Solomon hath observed, Prov. 17.27. A man of understanding is of an excellent (or as the Hebrew is) a cool Spirit.

Now wisdom filled the soul of Christ. He is wisdom in the abstract, Pov. 8. In him are hid all the treasures of wisdom, Col. 2.3. Hence it was that he was no otherwise moved with the revilings and abuses of his enemies, than a wise Physician is with the impertinencies of his distempered and crazy patient.

Thirdly, And as his patience flowed from that his perfect wisdom and knowledge, so also from his foreknowledge. He had a perfect prospect of all those things from eternity, which befell him afterwards. They came not upon him by way of surprisal. And therefore he wondered not at them when they came, as if some strange thing had happened. He foresaw all these things long before, Mark. 8.31. And he began to teach them that the Son of man must suffer many things, and be rejected of the Elders, and chief Priests, and Scribes, and be killed. Yea, he had compacted and agreed with his Father to endure all this for our sakes, before he assumed our flesh. Hence Isaiah 50.6. I gave my back to the siniters, and my cheeks to them that pulled off the hair. I hid not my face from shame and spitting.

Now look as Christ in Job. 16.4. obviates all future offenses his Disciples might take at sufferings for his sake, by telling them before hand, what they must expect. These things (saith he) I told you, that when the time shall come ye may remember that I told you of them. So he foreknowing what himself must suffer, and had agreed so to do, he bare those sufferings with singular Patience. Jesus therefore knowing all things that should come upon him, went forth and said unto them, whom seek ye? Joh. 18.4.

Fourthly, As his patience sprang from his foreknowledge of his sufferings; so from his Faith which he exercised under all that he suffered in this world. His Faith looked through all those black and dismal clouds, to the joy proposed, Heb. 12.2. He knew that though Pilate condemned, God would Justify him, Isa. 50.4, 5, 6, 7, 8. And he set one over against the other. He balanced the glory into which he was to enter, with the sufferings through which he was to enter into it. He acted Faith upon God for divine support and assistance under sufferings; as well as for glory the fruit and reward of them, Psal. 16.7, 8, 9, 10, 11. I have set (or as the Apostle varies it) I foresaw the Lord always before me, because he is at my right hand I shall not be moved. Therefore my heart is glad, and my glory rejoiceth. There's Faith acted by Christ for strength to carry him through. And then it follows, My flesh also shall rest in hope, for thou wilt not leave my soul in Hell, neither wilt thou suffer thine holy one to see corruption. Thou wilt show me the path of Life. In thy presence is fullness of Joy, at thy right hand there are pleasures forever more. There's his Faith acting upon the glory into which he was to enter, after he had suffered these things. This filled him with peace.

Fifthly, As his Faith eyeing the glory into which he was passing, made him endure all things; so the Heavenliness of his Spirit also filled him with a Heavenly tranquility, and calmness of Spirit under all his abuses, and injuries. It's a certain truth, that the more heavenly any man's spirit is, the more sedate, composed, and peaceful. As the higher Heavens (saith Seneca ) are more ordinate, and tranquil. There are neither clouds, nor winds, storms, nor tempests, they are the inferior Heavens that lighten, and thunder. The nearer the earth the more tempestuous, and unquiet. Even so the sublime and heavenly mind, is placed in a calm and quiet station

Certainly that heart which is sweetened frequently with heavenly delightful communion with God, is not very apt to be imbittered with wrath or soured with revenge against men. The peace of God doth 〈 in non-Latin alphabet 〉 appease and end all strifes and differences as an Umpire. So much that word, Col. 3.15. Imports. The heavenly spirit marvelously affects a sedate and quiet breast.

Now, never was there such a heavenly soul on earth, since man inhabited it, as Christ was. He had most sweet and wonderful communion with God. He had meat to eat, which others, yea, and those his greatest intimates, knew not of. The Son of Man was in heaven upon earth, John. 3.13. Even in respect of that blessed heavenly communion he had with God, as well as in respect of his immense Deity. And that his heart was in heaven, when he so patiently endured and digested the pain and shame of the Cross; is evident from Heb. 12.2. For the Joy set before him, he endured the Cross, despised the shame. See where his eye and heart was, when he went as a Lamb to the slaughter.

Sixthly, And lastly, as his meekness and patience sprang from the heavenliness and sublimity of his spirit: so, from the complete and absolute obedience of it to his Fathers will and pleasure. He could most quietly submit to all the will of God, and never regret at any part of the work assigned him by his Father. For you must know that Christ's death in him was an act of obedience, he all along eyeing his Fathers command and counsel in what he suffered, Phil. 2.7, 8. John. 18.11. Psal. 40.6, 7, 8. Now look as the eyeing and considering of the hand of God in an affliction, presently becalms and quiets a gracious soul; as you see in David, 2 Sam. 16.11. Let him alone, it may be God hath bid him curse David: so much more it quieted Jesus Christ, who was privy to the design and end of his Father, with whose will he all along complied; looking on Jews, and Gentiles but as the Instruments ignorantly fulfilling God's pleasure, and serving that great design of his Father. This was his patience, and these the grounds of it.

DOCT. 1. That ignorance is the usual cause of enmity to Christ.

These things (saith our Lord) will they do, because they have not known the Father, nor me, Joh. 16.3. What things doth he mean? Why, kill and destroy the people of God, and therein suppose they do God good service, (i. e.) think to oblige and gratify the Father, by their butchering his Children. So Ier. 9.3. They proceed from evil, to evil; and have not known me saith the Lord, q. d. had they the knowledge of God, that would check and stop them in their ways of wickedness, and so Psal. 74.20. The dark places of the earth, are full of the habitations of cruelty.

Three things must be inquired into, sc. what their ignorance of Christ was. Whence it was. And how it disposed them to such enmity against him.

[ 1] First, What was their ignorance, who Crucified Christ? Ignorance is twofold, simple, or respective. Simple ignorance is not supposable in these persons, for in many things they were a knowing people. But it was a respective particular ignorance, Rom. 11.25. Blindness in part, is happened to Israel. They knew many other truths, but did not know Jesus Christ. In that their eyes were held. Natural light they had. Yea, and Scripture light they had. But in this particular, that this was the Son of God, the Savior of the world; therein they were blind and ignorant.

But how could that be? Had they not heard at least of his miraculous [ 2] works? Did they not see how his Birth, Life, and Death squar'd with the Prophesies both in time, place, and manner? Whence should this their ignorance be, when they saw or at least might have seen the Scriptures fulfilled in him, and that he came among them in a time when they were big with expectations of the Messiah!

'It is true indeed, they knew the Scriptures, and it cannot but be supposed the fame of his mighty works had reached their ears; but yet,

First, Though they had the Scriptures among them, they misunderstood them; and did not rightly measure Christ by that right rule. You find John. 7.52. How they reason with Nicodemus against Christ, Art thou also of Galilee? Search, and see; for out of Galilee ariseth no Prophet. Here is a double mistake. First, they supposed Christ to arise out of Galilee, whereas he was of Bethlehem, though much conversant in the parts of Galilee. And secondly, they thought because they could find no Prophet had arisen out of Galilee, therefore none should.

Another mistake that blinded them about Christ, was from their conceit that Christ should not die, but live forever, John. 12.34. We have heard out of the Law, that Christ abideth forever; and how sayest thou the Son of man must be lifted up? Who is the Son of man? That Scripture which probably they urge against the mortality of Christ, is Esa, 9.7. Of the increase of his Government and peace there shall be no end, upon the Throne of David, &c. In like manner, John. 7.27. We find them in another mistake, We know this man whence he is, but when Christ cometh, no man knoweth whence he is. This likely proceeded from their misunderstanding of Mica. 5.2. His going forth have been from of old, from everlasting. Thus were they blinded about the person of Christ by misinterpretations of Scripture-Prophesies.

Secondly, Another thing occasioning their mistake of Christ was the outward meanness, and despisableness of his condition. They expected a pompous Messiah, one that should come with State, and Glory becoming the King of Israel. But when they saw him in the form of a Servant, coming in poverty, not to be ministered unto, but to minister: they utterly rejected him, We hid as it were our faces from him, he was despised, and we esteemed him not, Isa. 53.3. Nor is it any great wonder these should be scandalized at his poverty. When the Disciples themselves, had such carnal apprehensions of his Kingdom, Mar. 10.37, 38.

Thirdly, Add to this their implicit faith in the Learned Rabbies and Doctors, who utterly misled them in this matter, and greatly prejudiced them against Christ. Lo (say they) he speaketh boldly, and they say nothing to him. Do the Rulers know inde • d that this is the very Christ? They pinn'd their faith upon the Rulers sleeves, and suffered them to carry it whether they would. This was their ignorance, and these its causes.

[ 3] Thirdly, Let us see in the next place, how this disposed them to such enmity against Christ. And this it doth three ways,

• First, Ignorance disposes men to enmity and opposition to Christ, by removing those hindrances that would otherwise keep them from it. As checks and rebukes of conscience, by which they are restrained from evil; but conscience binding and reproving in the Authority and virtue of the Law of God; where that Law is not known, there can be no reproofs, and therefore we truly say, that ignorance is virtually every sin.
• Secondly, Ignorance enslaves and subjects the soul to the Lusts of Satan; he is the Ruler of the darkness of this world, Eph. 6.12. There is no work so base and vile, but an ignorant man will undertake it.
• Thirdly, Nay, which is more, if a man be ignorant of Christ, his truths, or people; he will not only oppose and persecute; but he will also do it conscientiously, (i. e.) he will look upon it as his duty so to do, John. 16.3. Before the Lord opened Paul's eyes, he verily thought that he ought to do many things contrary to the name of Christ. Thus you have a brief account what, and whence their ignorance was, and how it disposed and prepared them for this dreadful work. Hence we learn,

DOCT. 2. That there is forgiveness with God, for such as oppose Christ out of ignorance.

If all manner of sin and blasphemy shall be forgiven to men, then this as well as others. Matth. 12.31. We are not with Theophilact to understand that place of the certainty of pardon: much less with Origen of the desert of it: nor yet with Jansen of the facility of it, but rather of the possibility of forgiveness. It shall be so to some, it may be so to you: even those whose wicked hands had crucified Christ, receive remission by that blood they shed. Act. 2.23, 38. compared.

I have two things here to do, First, To open the nature of forgiveness, and show you what it is. Secondly, To evince the possibility of it, for such as mistakingly oppose Christ.

For the First, Forgiveness is God's gracious discharge of a believing [ 1] penitent sinner, from the guilt of all his sin, for Christ's sake.

It's God's discharge: There is indeed a fraternal forgiveness, by which one man forgives another; so far as he is interested in the wrong, Luk. 6.37. there is also a ministerial forgiveness, whereby the minister of Christ as his mouth, and in his name declares the pardon, or ministerially applies the promises of pardon to penitent offenders, John. 20.23. but none can absolutely, and properly forgive sin, but God only: Mark 2.7. the primary and principal wrong is done to him: Psalm 51.4. Against thee, thee only, (i. e.) thee mainly or especially, I have sinned. Hence sins are metonymically called debts, debts to God, Matth. 6.12. not that we owe them to God, or ought to sin against him; but as a pecuniary debt obliges him that owes it, to the penalty, if he satisfy not for it; so do our sins. And who can discharge the Debtor, but the Creditor?

It's a gracious act or discharge. 1, even I am he that blotteth out thy transgression for mine own name sake, Isai. 43.25. And yet sin is not so forgiven, as that God expects no satisfaction at all; but as expecting none from us, because God hath provided a surety for us, from whom he is satisfied. Eph. 1.7. In whom we have Redemption through his blood, the forgiveness of sins, according to the riches of his grace.

It's a gracious discharge from the guilt of sin. Guilt is that which pardon properly deals with. Guilt is an obligation to punishment. Pardon is the dissolving of that obligation. Guilt is a chain with which sinners are bound and fettered by the Law: pardon is that aqua-fortis that eats it asunder, and makes the prisoner a free-man. The pardoned soul is a discharged soul. Rom. 8.33. Who shall lay anything to the charge of God's Elect? It's God that justifieth, who shall condemn? It's Christ that died.

It's God's discharge of a believing penitent sinner. Infidelity and impenitency are not only sins in themselves, but such sins as bind fast all other sins upon the soul. By him all that believe are justified from all things, Act. 10.43. So Act. 3.19. Repent therefore, that your sins may be blotted out. This is the method in which God dispenseth pardon to sinners. Lastly,

It is for Christ's sake we are discharged; he is the meritorious cause of our remission. As God for Christ's sake hath forgiven you, Eph. 4.32. It's his blood alone that meritoriously procures our discharge.

This is a brief, and true account of the nature of forgiveness.

[ 2] Secondly, Now to evince the possibility of forgiveness, for such as ignorantly oppose Christ. Let these things be weighed.

First, Why should any poor soul that is now humbled for its enmity to Christ in the days of ignorance, question the possibility of forgiveness: when this effect doth not exceed the power of the cause; nay when there is more efficacy in the blood of Christ the meritorious cause, than is in the effect of it. There's power enough in that blood not only to pardon thy sins, but the sins of the whole world, were it actually applied. 1 John 2.2. There is not only a sufficiency, but also a redundancy of merit, in that precious blood. Surely then thy enmity to Christ, especially before thou knewest him, may not look like an unpardonable iniquity in thine eyes.

Secondly, And as this sin exceeds not the power of the meritorious cause of forgiveness; so neither is it anywhere excluded from pardon, by any word of God. Nay, such is the extensiveness of the promise to believing penitents, that this case is manifestly included, and forgiveness tendered to thee in the promises▪ Isai. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy on him, and to our God, for he will abundantly pardon. Many such extensive promises there are in the Scriptures. And there is not one parenthesis in all those blessed pages, in which this case is excepted.

Thirdly, And it is yet more satisfactory, that God hath already actually forgiven such sinners, and that which he hath done, he may again do. Yea, therefore he hath done it to some, and those eminent for their enmity to Christ, that others may be encouraged to hope for the same mercy when they also shall be in the same manner humbled for it. Take one famous instance of many; it's that of Paul in 1 Tim. 1.13, 16. Who was before a blasphemer, a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief — howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to everlasting life. It's no small encouragement to a sick man, to hear of some that have been recovered out of the same disease, and that prevailing in an higher degree, than in himself.

Fourthly, Moreover, It is encouraging to consider that when God hath cut off others in the way of their sin, he hath hitherto spared thee. What speaks this but a purpose of mercy to thy soul? Thou shouldst account the long suffering of God thy Salvation, 2 Pet. 3.15. Had he smitten thee in the way of thy sin and enmity to Christ, what hope had remained? But in that he hath not only spared thee, but also given thee a heart ingenuously ashamed, and humbled for thy evils; doth not this speak mercy for thee? Surely it looks like a gracious design of love to thy soul.

DOCT. 3. That to forgive enemies, and beg forgiveness for them, is the true character and property of the Christian spirit.

Thus did Christ, Father, forgive them. And thus did Stephen in imitation of Christ. Act. 7.59, 60. And they stoned Stephen calling upon God, and saying, Lord Jesus, receive my spirit: and he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. This suits with the rule of Christ, Matth. 5.44, 45. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which d • spitefully use you and persecute you: That ye may be the children of God your Father which is in Heaven.

Here I shall first open the nature of this duty, and show you what a forgiving spirit is; and then the excellency of it: how well it becomes all that call themselves Christians.

First, Let us inquire what this Christian forgiveness is. And [ 1] that the nature of it may the better appear, I shall show you both what it is not, and what it is.

First, It consists not in a stoical insensibility of wrongs and injuries. God hath not made men as insensible stupid blocks, that have no sense or feeling of what is done to them. Nor hath he made a Law inconsistent with their very natures that are to be governed by it. But allows us a tender sense of natural evils, though he will not allow us to revenge them by moral evils. Nay, the more deep and tender our resentments of wrongs and injuries are, the more excellent is our forgiveness of them: so that a forgiving spirit doth not exclude sense of injuries, but the sense of injuries graces the forgiveness of them.

Secondly, Christian forgiveness is not a politick concealment of our wrath, and revenge, because it will be a reproach to discover it; or because we want opportunity to vent it. This is carnal policy, not Christian meekness. So far from being the mark of a grati • us spirit, that it's apparently the sign of a vile nature. It is not Christianity to repose, but depose injuries.

Thirdly, Nor is it that moral virtue, for which we are beholding to an easier and better nature, and the help of moral rules and documents. There are certain virtues attainable without the change of nature, which they call Homilitical virtues, because they greatly adorn and beautify nature; such as temperance, patience, justice, &c. these are of singular use to conserve peace and order in the world. And without them (as one aptly speaks) the world would soon break up, and its civil scocieties disband. But yet though these are the ornaments of nature, they do not argue the change of nature. All graces in the exercise of them, involve a respect to God. And for the being of them, they are not by natural acquisition, but supernatural infusion.

Fourthly, and Lastly, Christian forgiveness is not an • injurious giving up of our rights and properties, to the Lusts of everyone that hath a mind to invade them. No: these we may lawfully defend and preserve, and are bound so to do; though if we cannot defend them legally, we must not avenge our wrongs unchristianly. This is not Christian forgiveness. But then positively;

It is a Christian lenity, or gentleness of mind; not retaining, but freely passing by the injuries done to us: in obedience to the command of God.

It is a lenity, or gentleness of mind. The grace of God demulces the angry stomach; calms the tumultuous passions; new-moulds our sour spirits, and makes them benign, gentle and easy to be entreated. Gal. 5.22. The fruit of the spirit is love, joy, peace, longsuffering, gentleness, &c.

This gracious lenity inclines the Christian to pass by injuries: so to pass them by, as neither to retain them revengefully in the mind, or requite them when we have opportunity with the hand. Yea, and that freely, not by constraint, because we cannot avenge ourselves but willingly. We abhor to do it when we can. So that as a carnal heart thinks revenge its glory, the gracious heart is content that forgiveness should be his glory. I will be even with him saith nature. I will be above him, saith grace. It is his glory to pass over transgression. Prov. 19.11.

And this it doth in obedience to the command of God: their own nature inclines them another way. The spirit that is in us lusteth to envy, but he giveth more grace, James 4.5. It lusteth to revenge, but the fear of God represses those motions. Such considerations as these, God hath forbidden me. Yea, and God hath forgiven me, as well as forbidden me, prevail upon him, when nature urges to revenge the wrong. Be kind one to another, tender hearted, forgiving one another, even as God for Christ's sake, hath forgiven you, Eph. 4.32. This is forgiveness in a Christian sense.

Secondly, And that this is excellent, and singularly becoming [ 2] the profession of Christ, is evident. In as much as,

This speaks your Religion excellent, that can mould your hearts into that heavenly frame to which they are so averse, yea contrarily disposed by nature. It is the glory of Pagan morality that it can abscondere vitia, hide and cover men's lusts, and passions. But the glory of Christianity lies in this, that it can abscind • re vitia, not hide, but destroy, and really mortify the Lusts of nature. Would Christians but live up to the excellent principles of their Religion, Christianity shall be no more out-vied by heathenish morality. The greatest Christian shall be no more challenged to imitate Socrates, if he can. We shall utterly Spoil that proud boast, that the faith of Christians is out-done by the infidelity of Heathens. O Christians, yield not the day to Heathens. Let all the world see the true greatness, heavenliness, and excellency of your represented pattern; and by true mortification of your corrupt natures, enforce an acknowledgement from the world, that a greater than Socrates is here. He that is really a meek, humble, patient, heavenly Christian wins this glory to his Religion, that it can do more than all other principles, and rules in the world. In nothing were the most accomplished Heathens more defective than in this forgiving of injuries. It was a thing they could not understand, or if they did, could never bring their hearts to it; witness that rule of their great Tully. It is the first office of Justice (saith he) to hurt no man except first provoked by an injury. The addition of that exception, spoiled his excellent rule.

But now Christianity teaches, and some Christians have attained it, to receive evil, and return good. 1 Cor. 4.12, 13. Being reviled, we bless, being persecuted, we suffer it, being defamed, we entreat. This certainly is that meekness wrought in us by the wisdom that is from above, I am. 3.17.

This makes a man sit sure in the Consciences of others, who with Saul must acknowledge, when they see themselves so out-done; thou art more righteous than I, 1 Sam. 24.16, 17. had we been so injured, and had such opportunities to revenge them, we should never have passed them by, as these men did.

This impresses and stamps the very image of God upon the Creature, and makes us like our heavenly Father who doth good to his enemies, and sends down showers of outward blessings upon them, that pour out floods of wickedness daily to provoke him. Matth. 5.44, 45. In a word, this Christian temper of spirit gives a man the true possession, and enjoyment of himself. So that our breasts shall be as the pacifique Sea, smooth and pleasant, when others are as the raging Sea, foaming, and casting up mire and dirt.

DOCT. That Christ's tender care of his Mother even in the time of his greatest distress; is an excellent pattern for all gracious Children to the end of the world.

There are three great foundations or bonds of relation on which all family government depends. Husbands and Wives, Parents and Children, Masters and Servants. The Lord hath planted in the souls of men, affections suitable to these relations, and to his people he hath given grace to regulate those affections appointed duties to exercise those graces, and seasons to discharge those duties. So that as in the motion of a wheel every spoke takes its turn, and bears a stress, in every manner in the whole round of a Christians conversation like affection, grace, and duty at one season or other comes to be exercised.

But yet grace hath not so far prevailed in the sanctification of any man's affections, but that there will be excesses or defects in the exercise of them towards our relations, yea, and in this the most eminent Saints, have been eminently defective. But the pattern I set before you this day, is a perfect pattern. As the Church finds him the best of Husbands, so to his Parents he was the best of Sons, and being the best and most perfect, is therefore the rule and measure of all others. Christ knew how those corruptions we draw from our Parents, are returned in their bitter fruits upon them again to the wounding of their very hearts, and therefore it pleased him to commend obedience and love to Parents in his own example to us.

It was anciently a Proverb among the Heathen, in sola Sparta, expedit senescere, It's good to be an old man or woman only in Sparta, The ground of it was the strict Laws that were among the Spartans to punish the rebellions and disobedience of Children to their aged Parents. And shall it not be good to be an old Father or Mother in England, where the Gospel of Christ is Preached, and such an argument as this now set before you urged; an argument which the Heathen world was never acquainted with? Shall Parents here be forced to complain with the Eagle in the Fable, that they are smitten to the heart, by an arrow winged with their own Feathers. Or as a Tree rived in pieces by the wedges that were made of its own body? God forbid.

To prevent such sad occasions of Complaints as these, I desire all that sustain the relation of Children into whose hands providence shall cast this discourse, seriously to ponder this example of Christ, proposed for their imitation in this point. Wherein we shall first consider what duties belong to the relation of Children, secondly, how Christ's example enforces those duties, and then suitably apply it

[ 1] First, Let us examine what duties pertain to the relation of Children. And they are as truly as commonly branched out into the following particulars.

First, Fear and Reverence are due from Children to their Parents, by the express command of God, Lev. 19.3. Ye shall fear every man his Mother, and his Father. The Holy Ghost purposely inverts the order, and puts the Mother first, because she by reason of her blandishments, and fond indulgence is most subject to the irreverence and contempt of Children. God hath clothed Parents with his authority. They are instrusted by God with, and are accountable to him for the souls and bodies of their Children. And he expects that you reverence them, although in respect of outward estate, or honor you be never so much above them. Joseph, though Lord of Egypt, bowed down before his aged Father, with his face to the earth, Gen. 48.12. Solomon, the most magnificent and glorious King that ever swayed a Scepter when his Mother came to speak with him for Adonijah, he rose up to meet her and bowed himself to her, and caused a seat to be set for the Kings Mother, and set her upon his right hand, 1 King. 2.19.

Secondly, Dear and tender Love, is due from Children to their Parents. And to show how strong and dear that love ought to be, it's joined with the Love you have for your own lives. As appears in that injunction to deny both for Christ's sake, Matth. 10.37. The bonds of nature are strong and strict betwixt Parents and Children. What is a Child but a piece of the Parent wrapped up in another Skin? O the care, the cost, the pity, the tenderness, the pains, the fears they have expressed for you. It's worse than Heathenish ingratitude, not to return Love for Love. This filial Love is not only in itself a duty, but to be the root or spring of all your other duties to them.

Thirdly, Obedience to their commands is due to them, by the Lord's strict and special command, Eph. 6.1. Children obey your Parents in the Lord for this is right; Honor thy Father, and thy Mother, which is the first Commandment with promise. Filial obedience, is not only founded upon the positive Law of God, but also upon the Law of nature. For though the subjection of Servants to Masters came in by sin, yet the subjection of Children to Parents is due to them by natural right, therefore saith the Apostle this is right, (i. e.) right both according to natural, and positive Law. However, this subjection and obedience is not absolute and universal. God hath not devested himself of his own authority, to clothe a Parent with it. Your obedience to them must be in the Lord, (i. e.) in such things as they require you to do in the Lord's authority. In things consonant to that divine and holy will to which they as well as you must be subject; and therein you must obey them. Yea, even the wickedness of a Parent exempts not from obedience, where his command is not so. Nor on the other side must the holiness of a Parent sway you, where his Commands and God's are opposite. In the former case, the Canonists have determined, that the command must be distinguished from the person. In the latter, it's a good rule. My Parents must be loved, but my God must be preferred.

Yield yourselves therefore cheerfully to obey all that which they lawfully enjoin, and take heed that black character fixed on the Heathens who know not God, be not found upon you, disobedient to Parents, Rom. 1.30. Remember your disobedience to their just commands rises higher, much higher, than an affront to their persons, and authority; it's disobedience to God himself whose commands second, and strengthen theirs upon you.

Fourthly, Submission to their Discipline, and rebukes is also your duty, Heb. 12.9. We had Fathers of our flesh that corrected us, and we gave them reverence. Parents ought not to abuse their authority. Cruelty in them is a great sin, but wrath and rebellion in a Child, against his Parents, is monstrous. It's storied of Aelian, that having been abroad, at his return, his Father asked him what he had Learned since he went from him; he answered, you will know shortly. I have learned to bear your anger quietly, and submit to what you please to inflict. Two considerations should especially mould others into the like frame, especially to their godly Parents. The end for which, and the manner in which they manifest their anger to their Children. Their end is to save your souls from Hell. They judge it better for you to hear the voice of their anger, than the terrible voice of the wrath of God. To feel their hand than his. They know if you fall into the hands of the living God; you will be handled in another manner.

And for the manner, in which they rebuke and chasten, it is with grief in their hearts, and tears in their eyes. Alas, it's no delight to them to cross, vex, or afflict you. Were it not mere conscience of their duty to God, and tender love to your souls, they would neither chide, nor smite. And when they do, how do they afflict themselves, in afflicting you! When their faces are full of anger, their bowels are full of compassion for you, and you have no more reason to blame them for what they do, than if they cry out, and violently snatch at you, when they see you ready to fall from the top of a Rock.

Fifthly, Faithfulness to all their interests is due to them by the natural and positive Law of God. What in you lies, you are bound to promote, not waste and scatter their substance. To assist not to defraud them. Who so robbeth his Father, or Mother, and saith it is no transgression, the same is the companion of a destroyer, Prov. 28.24. This, saith one, as far excels your wronging another as parricide is a greater crime than man-slaughter, or as Reuben's incest, was beyond common fornication. God never meant you should grow up about your Parents as suckers about a Tree to impoverish the root. But for a Child out of a covetousness after what his Parents have, secretly to wish their death, is a sin so monstrous, as should not be once named, much less found, among persons professing Christianity. To desire their death from whom you had your life, is unnatural wickedness, to dispose of their Goods, much more of yourselves without their consent is (ordinarily) the greatest injustice to them. Children are obliged to defend the Estates and persons of their Parents with the hazard of their own. As arrows are in the hand of a mighty man, so are Children of the youth. Happy is the man that hath his quiver full of them. They shall not be ashamed, but they shall speak with the enemy in the gates, Psal. 127.5.

Sixthly, And more especially, requital of all that love, care, and pains they have been at for you, is your duty so far as God enables you, and those things are requitable, 1 Tim. 5.4. Let them learn to show piety at home, and to requite their Parents. The word is 〈 in non-Latin alphabet 〉 , and signifies to play the Stork, to imitate that creature of whom it's said, that the young do tenderly feed the old ones, when they are no longer able to fly abroad and provide for themselves. Hence those that want bowels of natural affection to their Relations, are said to be 〈 in non-Latin alphabet 〉 , Rom. 1.30. worse than Storks. O 'tis a shame that Birds and Beasts should show more tenderness to their Dams, than Children to their Parents.

It's a saying frequent among the Jews, a Child should rather labor at the Mill than suffer his Parents to want. And to the same sense is that other saying, your Parents must be supplied by you, if you have it, if not, you ought to beg for them, rather than see them perish. It was both the comfort and honor of Joseph, that God made him an instrument of so much succor and comfort to his aged Father, and distressed family, Gen. 47.13. And you are also to know, that what you do for them, is not in the way of an alms, or common Charity. For the Apostle saith; it is but your requiting them, and that's Justice not Charity. And it can never be a full requital. Indeed the Apostle tells us, 2 Cor. 12.14. That Parents lay up for their Children, and not Children for the Parents, and so they ought, but sure, if providence blast them, and bless you, an honorable maintenance is their due. Even Christ himself took care for his Mother.

Secondly, You have had a brief account of the duties of this Relation, next let us consider how Christ's Example, who was so subject to them in his life, Luk. 2.51. and so careful to provide at his death, enforces all those duties upon Children, especially upon gracious Children. And this it doth two ways, both as it hath the obliging power of a Law; and as he himself will one day sit in Judgment to take an account how we have imitated him in these things.

First, Christ's example in this hath the force and power of a Law, yea, a Law of Love, or a Law lovingly constraining you to an imitation of him. If Christ himself will be your pattern. If God will be pleased to take Relations like yours, and go before you in the discharge of relative Duties; Oh how much are you obliged to imitate him, and tread in all his footsteps! This was by him intended as a president or pattern to facilitate and direct your Duties.

Secondly, He will come to take an account how you have answered the pattern of obedience, and tender care he set before you in the days of his flesh. What will the disobedient plead in that day? He that heard the groans of an afflicted Father or Mother, will now come to reckon with the disobedient Child for them. And the glorious example of Christ's own obedience and tenderness for his Relations, will in that day condemn and aggravate, silence and shame such wretched Children, as shall stand guilty before his Bar.

DOCT. 1. That there is a future eternal state, into which souls pass at death.

This is a principal foundation-stone to the hopes, and happiness of souls. And seeing our hopes must needs be as their foundation, and ground work is; I shall briefly establish this truth by these five Arguments. The being of a God evinces it; the Scriptures of truth plainly reveal it; the Consciences of all men have resentments of it; the incarnation, and death of Christ is but a vanity without it; And the immortality of human souls plainly discovers it.

Arg. 1. The being of a God undeniably evinces a future state for human souls after this life. For if there be a God who rules the world which he hath made, he must rule it by rewards, and punishments, equally, and righteously distributed to good, and bad. Putting a difference betwixt the obedient, and disobedient. The Righteous, and the wicked. To make a species of creatures capable of moral government, and not to rule them at all; is to make them in vain, and inconsistent with his glory who is the last end of all things. To rule them, but not suitably to their natures; consists not with that infinite wisdom from which their beings proceeded, and by which their workings are ruled and ordered. To rule them in a way suitable to their natures, viz. by rewards and punishments, and not to perform, or execute them at all, is utterly incongruous with the veracity and truth of him that cannot lie. This were to impose the greatest cheat in the world upon men; and can never proceed from the holy and true God. So then, as he hath made a rational sort of creatures, capable of moral government by rewards and punishments; so he rules them in that way which is suitable to their natures, promising it shall be well with the righteous, and ill with wicked. These promises and threatenings can be no cheat, merely intended to scare and fright, where there is no danger; or encourage, where there is no real benefit: but what he promises, or threatens, must be accomplished, and every word of God take place, and be fulfilled. But it's evident that no such distinction is made by the providence of God, (at least ordinarily, and generally) in this life: but all things come alike to all: and as with the righteous so with the wicked. Yea, here it goes ill with them that fear God, they are oppressed. They receive their evil things, and wicked men their good. Therefore we conclude, the righteous Judge of the whole earth, will in another world, recompense to everyone according as his work shall be.

Arg. 2. Secondly, And as the very being of God evinces it, so the Scriptures of truth plainly reveal it. These Scriptures are the Pandect, or System of the Laws, for the government of men; which the wise and holy Ruler of the world, hath enacted and ordained for that purpose. And in them we find promises made to the Righteous, of a full reward for all their obedience, patience and sufferings in the next life, or coming world. And threatenings made against the wicked, of eternal wrath and anguish, as the Just recompense of their sin, in Hell forever. Rom. 2.5, 6, 7, 8, 9, 10. Thou treasurest up to thyself wrath, against the day of wrath; and revelation of the righteous Judgment of God. Who shall render to every man according to his deeds. To them who by patient continuance in well doing, seek for glory, and honor, and immortality eternal life: but unto them that are contentious, and obey not the truth, but obey unrighteousness; indignation and wrath, tribulation and anguish upon every soul of man that doth evil, &c. So 2 Thes. 1.4, 5, 6, 7. So that we ourselves glory in you, in the Churches of God, for your patience, and faith in all your persecutions and tribulations, that ye endure. Which is [a manifest token] of the righteous Judgment of God. That ye may be counted worthy of the Kingdom of God, for which ye also suffer. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from Heaven, in flaming fire, &c. To these plain testimonies, multitudes more might be added, if it were needful. Heaven and Earth shall pass away, but these words shall never pass away.

Arg. 3. Thirdly, As the Scriptures reveal it, so the Consciences of all men, have some resentments of it. Where is the man whose Conscience never felt any impressions of hope, or fear from a future world? If it be said these may be but the effects and force of discourse, or education; we have read such things in the Scriptures, or have heard it by Preachers; and so raise up to ourselves hopes, and fears about it. I demand, how the Consciences of the Heathens, who have neither Scriptures nor Preachers came to be imprest with these things. Doth not the Apostle tells us, Rom. 2.15. That their Consciences in the mean while work upon these things? Their thoughts with reference to a future state accuse, or else excuse, (i. e.) their hearts are cheered and encouraged by the good they do, and terrified with fears about the evils they commit. Whereas if there were no such things, Conscience would neither accuse, or excuse for good, or evil done in this world.

Arg. 4. Fourthly, The incarnation and death of Christ, is but a vanity without it. What did he propose to himself, or what benefit have we by his coming; if there be no such future state? Did he take our nature, and suffer such terrible things in it for nothing? If you say, Christians have much comfort from it in this Life. I answer the comforts they have are raised by faith and expectation of the happiness to be enjoyed as the purchase of his blood in Heaven. And if there be no such heaven to which they are appointed. No Hell from which they are redeemed, they do but comfort themselves with a Fable, and bless themselves in a thing of naught. Their comfort is no greater than the comfort of a Beggar, that dreams he is a King, and when he awakes, finds himself a Beggar still. Surely the ends of Christ's death were to deliver us from the wrath to come, 1 Thes. 1.10. Not from an imaginary, but a real Hell, to bring us to God, 1 Pet. 3.18. To be the Author of eternal Salvation to them that obey him, Heb. 5.9.

Arg. 5. Fifthly, and lastly, The immortality of human souls puts it beyond all doubt. The soul of a man, vastly differs from that of a Beast; which is but a material form, and so wholly depending on, must needs perish with the matter. But it is not so with us. Ours are reasonable spirits, that can live and act in a separated state from the body, Eccles. 3.21. Who knoweth the spirit of man that goeth upward, and the spirit of a Beast that goeth downward to the earth. So that look as if a man dispute whether man be rational, that his very disputing it, proves him to be so; so our disputes, hopes, fears, and apprehensions of eternity, prove our souls immortal, and capable of that state.

DOCT. 2. That all believers are at their death, immediately received into a State of glory and eternal happiness.

This day shalt thou be with me.

This the Atheist denies, he thinks he shall die, and therefore resolves to live as the Beasts that perish. Beryllus and some others after him, taught, that there was indeed a • uture state of happiness and misery for souls, but that they pass not into it immediately upon death and separation from the body, but shall sleep till the Resurrection and then awake and enter into it. But is not that soul asleep, or worse, that dreams of a sleeping soul till the Resurrection. Are souls so wounded and prejudiced by their separation from the body, that they cannot subsist or act separate from it? Or have they found any such conceit in the Scriptures? Not at all. The Scriptures take notice of no such interval; but plainly enough denies it, 2 Cor. 5.8. We are confident I say, and willing rather to be absent from the body, and present with the Lord. Mark it, no sooner parted from the body, but present with the Lord. So Phil. 1.23. I desire to be dissolved, and to be with Christ, which is far better. If his soul was to sleep till the Resurrection, how was it far better to be dissolved, than to live? Sure Paul's state in the body had-been far better, than his state after death, if this were so; for here he enjoyed much sweet communion with God by Faith, but then he should enjoy nothing.

To confirm this dream, they urge John 14.3. If I go my way, I will come again and receive you to myself. As if the time of Christ's receiving his people to himself should not come, until his second coming at the end of the world. But though he will then collect all believers into one body, and present them solemnly to his Father: yet that hinders not, but he may, as indeed he doth receive every particular believing soul to himself at death, by the Ministry of Angels. And if not, how is it that when Christ comes to judgment, he is attended with ten thousands of his Saints, that shall follow him when he comes from heaven? Jude 14. you see then the Scriptures put no interval betwixt the dissolution of a Saint, and his glorification. It speaks of the Saints that are dead, as already with the Lord. And the wicked that are dead, as already in Hell, calling them Spirits in Prison, 1 Pet. 3.19, 20. assuring us that Judas went presently to his own place, Acts 1.25. and to that sense is the Parable of Dives and Lazarus, Luk. 16.22.

But let us weigh these four things more particularly, for our full satisfaction in this point.

Arg. 1. First, Why should the happiness of believers be deferred, since they are immediately capable of enjoying it, as soon as separated from the body? Alas, the soul is so far from being assisted by the body, (as it is now) for the enjoyment of God; that it's rather clogged and hindered by it; so speaks the Apostle, 2 Cor. 5.6, 8. Whilst we are at home in the body, we are absent from the Lord, (i. e.) our bodies prejudice our souls, obstruct and hinder the fullness and freedom of their communion. When we part from the body, we go home to the Lord. Then the soul is escaped as a Bird out of the Cage or Snare. Here I am prevented by an excellent Pen, which hath judiciously opened this point. To whose excellent observations I only add this, that if the entanglements, snares, and prejudices of the soul are so great and many in its embodied estate, that it cannot so freely dilate itself and take in the comforts of God, by communion with him, then surely the laying aside of that clog, or the freeing of the soul from that burden, can be no bar to its greater happiness, which it enjoys in its separated state.

Arg. 2. Secondly, Why should the happiness and glory of the soul be deferred, unless God had some farther preparative work to do upon it; before it be fit to be admitted into glory? But surely there is no such work wrought upon it after its separation by death. All that is done of that kind, is done here. When the compositum is dissolved, all means, duties, and ordinances are ceased. The working day is then ended, and night come, when no man can work, John. 9.3. To that purpose are those words of Solomon, Eccles. 9.10. Whatsoever thy hand findeth to do, do it with all thy might; for there is no wisdom, nor knowledge, nor devise in the Grave whither thou goest. So that our glorification is not deferred, in order to our fuller preparation for glory. If we are not fit when we die, we can never be fit. All is done upon us that ever was intended to be done. For they are called, Heb. 12.23. The Spirits of the Just made perfect.

Arg. 3. Thirdly, Again, why should our Salvation slumber, when the damnation of the wicked doth not slumber? God defers not their misery, and surely he will not defer our glory. If he be quick with his enemies, he will not be slow and dilatory with his friends. It cannot be imagined but he is as much inclined to acts of favor to his Children, as to acts of Justice to his enemies; these are presently damned, Iud. 7. Acts 1.25. 1 Pet. 3.19, 20. and what reason why believers, all believers as well as this in the Text, should not be that very day in which they die, with Christ in Glory?

Arg. 4. Fourthly, And lastly, how do such delays consist with Christ's ardent desires to have his people with him where he is? And with the vehement longings of their souls to be with Christ? You may see those reflected flames of Love and desire of mutual enjoyment betwixt the Bridegroom and his Spouse in Revel 22.17, 20. Delays make their hearts sick. The expectation and Faith in which the Saints die, is to be satisfied then; and surely God will not deceive them. I deny not but their glory will be more complete when the body their absent friend is reunited, and made to share with them in their happiness. Yet that hinders not, but mean while the soul may enjoy its glory, whilst the body takes its rest, and sleeps in the Dust.

DOCT. 3. That God may, though he seldom doth prepare men for glory, immediately before their dissolution by death.

There is one parable, and no more, that speaks of some that were called at the last hour. Matth. 20.9, 10. And there is this one instance in the text, and no more; that gives us an account of a person so called. We acknowledge God may do it, his grace is his own. He may dispense it how, and where he pleaseth. We must always salve divine prerogative. Who shall fix bonds, or put limits to free grace, but God himself, whose it is? If he do not ordinarily show such mercies to dying sinners, (as indeed it doth not) yet it is not because he cannot, but because he will not. Not because their hearts are so hardened by long custom in sin, that his grace cannot break them; but because he most justly withholds that grace from them. When blessed Mr. Bilney the martyr, heard a Minister preaching thus. O thou old sinner, that hast lain these fifty years rotting in thy sin, dost thou think now to be saved? That the blood of Christ shall save thee? O said Mr. Bilney, what preaching of Christ is this! If I had heard no other preaching than this, what had become of me? No, no old sinners, or young sinners, great, or small sinners are not to be beaten off from Christ, but encouraged to repentance, and faith. For who knows but the bowels of mercy may yearn at last upon one that hath all along rejected it. This thief was as unlikely ever to have received mercy but a few hours before he died, as any person in the world could be.

But surely this is no encouragement to neglect the present seasons of mercy, because God may show mercy hereafter. To neglect the ordinary, because God sometimes manifests his grace in ways extraordinary. Many I know have hardened themselves in ways of sin by this example of mercy. But what God did at this time, for this man, cannot be expected to be done ordinarily for us. And the reasons thereof are,

• Reason 1. First, Because God hath vouchsafed us the ordinary and standing means of grace, which he had not; and therefore we cannot expect such extraordinary and unusual conversions as he had. This poor creature never heard in all likelihood one Sermon preached by Christ, or any of the Apostles. He lived the life of a Highway man, and concerned not himself about Religion; but we have Christ preached freely and constantly in our Assemblies. We have line upon line, and precept upon precept. And when God affords the ordinary preaching of the Gospel, he doth not use to work wonders. When Israel was in the Wilderness, then God baked their bread in Heaven, and clave the Rocks to give them drink; but when they came to Canaan, where they had the ordinary means of subsistence, the manna ceased.

• Reason 2. Secondly, Such a conversion as this may not be ordinarily expected by any man, because such a time as that will never come again. It's possible if Christ were to die again, and thou to be crucified with him, thou mightest receive thy conversion in such a miraculous and extraordinary way: but Christ dies no more. Such a day as that will never come again.

  Mr. Fenner in his excellent discourse upon this point, tells us that as this was an extraordinary time, Christ being now to be installed in his Kingdom, and Crowned with glory and honor: so extraordinary things were now done; as when Kings are Crowned; the Streets are richly hanged; the Conduits run with wine; great Malefactors are then pardoned; for then they show their munificence and bounty; it is the day of the gladness of their hearts. But let a man come at another time to the Conduits, he shall find no wine, but ordinary water there. Let a man be in the Goal at another time, and he may be hanged; yea, and hath no reason but to expect and prepare for it. What Christ did now for this man, was at an extraordinary time.

• Reason 3. Thirdly, Such a conversion as this may not ordinarily be expected, for as such a time will never come again, so there will never be the like reason for such a conversion anymore. Christ converted him upon the Cross, to give an instance of his divine power at that time when it was almost wholly clouded. Look as in that day the divinity of Christ brake forth in several miracles, as the preternatural eclipse of the Sun. The great earthquake, the rending of the Rocks, and veil of the Temple. So in the conversion of this man in such an extraordinary way; and all to give evidence of the divinity of Christ, and prove him to be the Son of God whom they crucified. But that is now sufficiently confirmed, and there will be no more occasion for miracles to evidence it.
• Reason 4. Fourthly, None hath reason to expect the like conversion, that enjoys the ordinary means; because though in this convert we have a pattern of what free grace can do, yet as Divines pertinently observe, it's a pattern without a promise. God hath not added any promise to it, that ever he will do so for any other. And where we have not a promise to encourage our hope, our hope can signify but little to us.

DOCT. That God in design to heighten the sufferings of Christ to the uttermost, forsook him in the time of his greatest distress; to the unspeakable affliction, and anguish of his soul.

This proposition shall be considered in three parts. The desertion itself. The design or end of it. The effect and influence it had on Christ.

First, The desertion itself. Divine desertion generally considered [ 1] is God's withdrawing himself from any, not as to his Essence, that fills Heaven and Earth, and constantly remains the same. But it's the withdrawment of his favor, grace and love. When these are gone, God is said to be gone. And this is done two ways, either absolutely, and wholly,, or respectively and only as to manifestation. In the first sense Devils are forsaken of God. They once were in his favor and love, but they have utterly and finally lost it. God is so withdrawn from them, as that he will never take them into favor anymore. In the other sense he sometimes forsakes his dearest Children, (i. e.) he removes all sweet manifestations of his favor and love for a time, and carries it to them as a stranger; though his love be still the same.

And this kind of desertion which is respective, temporary, and only in regard of manifestation, is justly distinguished from the various ends and designs of it, into probational, cautional, castigatory, and penal. Probational desertions are only for the proof and trial of grace. Cautional desertions are designed to prevent sin. Castigatory desertions are God's rods to chastise his people for sin. Poenal desertions are such as are inflicted as the just reward of sin, for the reparation of that wrong sinners have done by their sins. Of this sort was Christ's desertion. A part of the curse, and a special part. And his bearing it was no small part of the reparation, or satisfaction he made for our sins.

More particularly, to open the nature of this desertion of Christ by his Father, there being much of intricacy and difficulty in it. I shall proceed in the explication of it Negatively, and Positively.

First, Negatively, when Christ cries out of God's forsaking him, he doth not mean that he had dissolved the personal union of the two natures. Not as if the marriage knot which united our nature to the person of Christ was loosed, or a divorce made betwixt them. No, for when he was forsaken of God, he was still true and real Godman in one person.

Secondly, When Christ bewails the Fathers forsaking him, he doth not mean that he pulled away the prop of divine support from him, by which he had till then endured the tortures and sufferings that oppressed him. No, though the Father deserted, yet he still supported him. And so much is intimated in these words of Christ Eli, Eli, which signifies my strong one, my strong one. God was with him by way of support, when withdrawn as to manifestations of love and favor. In respect of God's supporting presence which was with Christ at this time; it's said, Isai. 42.1. Behold my Servant whom I uphold, and Joh. 16.32. I am not alone, but the Father is with me.