suffer Indeed such a true and proper sufferer he was for so himself confesseth I lay down my life no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again Joh. 10.17 And again to say plainly he suffered what is it but to shew his innocencie that he had not offended For if hee had been a malefactor or offender it should have been said rather he was punished or he was executed And so it is most true for so it followeth in the next words of the Text the just for the unjust And again to say peremptorily he suffered what is it but to set him forth by the way of excellency for the chief and archsufferer and that not onely in respect of the manner of his sufferings that he suffered absolutely so as never did any but also in respect of the measure of his sufferings that he suffered excessively so much as never did any And so also wee may well understand and take it For to him doth well belong that lamentation of the Prophet Lam. 1.12 O vos omnes qui transitis attendite videte si dolor est ullus sicut dolor meus O all yee that passe by attend and see if there be any sorrow like to mine Behold then in saying nothing else but Christ hath suffered 1. He implyeth that he alwaies suffered constantly without intermission 2. That he onely suffered patiently without opposition 3. That he properly suffered voluntarily without compulsion 4. That he innocently suffered wrongfully without just condemnation 5. That he principally suffered excessively without comparison And is it not enough then that he saith Christ hath suffered but will ye yet ask what Nay but I pray you be satisfied and rather of the two ask what not For what sufferings can ye think on which he suffered not Sufferings in birth he suffered them Sufferings in life he suffered them Sufferings in death he suffered them Sufferings in body he was diversly tormented Sufferings in soul his soul was heavie unto death Sufferings in estate he had not where to rest his head Sufferings in good name he was counted a Samaritane and a devillish Sorcerer Sufferings from heaven he cryeth out My God my God why hast thou for saken me Sufferings from the earth he findeth for his hunger a fruitlesse Fig-tree Sufferings from hell he is assaulted and encountred with the Devill himself He began his life meanly and basely and was sharply persecuted he continued his life poorly and distressedly and was cruelly hated hee ended his life wofully and miserably and was most grievously tormented with whips thorns nails and above all with the terrors of his Fathers wrath and horrors of hellish agonies Ego sum qui peccavi I am the man that have sinned but these sheep what have they done So spake David when he saw the Angel destroying his people 2 Sam. 24.17 And even the same speech may every one of us take up for our self and apply to Christ and say I have sinned I have done wickedly but this sheep what hath he done Yea much more cause have we then David had to take up this complaint For David saw them die whom he knew to be sinners we see him dye who we know knew no sin David saw them dye a quick speedy death we see him die with lingering torments David saw them dye who by their own confession was worth ten thousand of them wee see him dye for us whose worth admitteth no comparison David saw the Lord of glory destroying mortall men we see mortall men crucifying the Lord of glory 1 Cor. 2.8 How then have not wee more cause then David to say I have sinned I have done wickedly but this innocent lamb what hath he deserved to be thus tormented But let us not goe on with Davids words to adde as he doth there Let thy hand I pray thee be against me and against my Fathers house Let us not desperately offer our selves to condemnation when we see redemption fairly freely fully offered unto us rather let us sing Maries Magnificat My soul doth magnifie the Lord and my spirit hath rejoiced in God my Saviour Let us take heart of grace courage and comfort in faith for Christ hath blotted out the hand-writing that was against us and hath nailed it to his crosse and hath spoyled Principalities and Powers and made a shew of them openly triumphing over them in the same cross Col. 2.14 And so much for the second generall part or branch of the Text his sufferings hath suffered The third and last part is the occasion of his sufferings for sins Look how largely he spoke before of his sufferings in a generall word hath suffered meaning all sufferings so largely he also speaketh of the occasion of his sufferings in a generall word for sinnes meaning all sins But take this all with this restraint namely for all mens sins And let this all againe bee thus expounded for all mens sins competently and sufficiently but onely for all the Elects sins actually and effectually For first it appeareth that he suffered for no sinnes of his own for the Text here denyeth him to have any in that it calleth him just the just for the unjust And it is also plain that he suffered not for lost Angels sins for he in no sort took the Angels but he took the seed of Abraham Heb. 2.16 And why not them as well as us seeing they were the more noble and excellent creatures They were celestial spirits we earthly bodies dust and ashes They were immediate attendants upon God as it were of his privy chamber we servants of his lower house of this world farther remote from his glorious presence Their office was to sing Haleluiahs songs of praise to God in the heavenly Paradise ours to dresse the Garden of Eden which was but an earthly Paradise They sinned but once and but in thought as is commonly held but Adam sinned in thought by lusting in deed by tastting in word by excusing Why then did not Christ suffer for their sinnes as well as for ours or if for any why not for theirs rather then ours Even so O Father for so it pleased thee Mat. 11.26 We move this question not as being curious to search thy secret counsels but that wee may the more fill our hearts with admiration of thy goodnesse towards us and be the more tankfull for thy favour joyfull in thy mercy and cheerfull in thy love acknowledging ourselves more bound unto thee for that we have received more bounty from thee then even thine Angels thy noblest creatures So then Christ hath suffered for the sinnes of Mankind onely and that as aforesaid of all Mankind if we respect the sufficiency of his sufferings so that if any be not benefited by it the defect and fault is not in it but in their not apprehending and applying it Else why is it thus largely said in this indefinite speech
them for their work sake then ye will love them for their own sake because they are workers and for Gods sake because they are his workers and for your own sakes because the benefit of their work extendeth to you temporally spiritually eternally For bodily exercise profiteth little but godliness is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 Yea love them for their presence and companies sake for much is the benefit that secretly you may receive thereby God blessed Laban for Jacobs sake Gen. 30.27 and Potiphar for Josephs sake Gen. 40.5 yea he gave Saint Paul the lives of all his fellow passengers in that desperate danger of shipwrack Act. 27.24 And if ten righteous could have been found in Sodome all the multitude of miscreants even all the whole citty should have been spared for their sakes Gen. 18.32 And what knowest thou whether the company and acquaintance the society and near neighbourhood of one of Gods favourites may be unto thee and all thine both a prospering in good and a defence from evill But what is the notice that God gives and thereby shews that he took of Moses life Even this That he was his servant Behold then God is no ungratefull Master no man can serve him for nought He observeth as diligently thy obedience to approve and reward it as thy disobedience to reprove and punish it yea though it bee in secret he will reward thee openly Mat. 6.4 yea though it bee but little and of small value that thou doest for a cup of cold water shall not lose its reward Mat. 10.28 The Widdows Mite is not disdained but extolled Luke 21.1 Yea he keeps a book to register every word and a bottle to preserve every tear that true repentance shall bring forth Put my tears into thy bottle are not these things noted in thy book Psal 56.8 O then be not weary of well doing for in due time ye shall reap if ye faint not Gal. 6.9 And say not it is in vain to serve God and what profit is it that we have kept his Commandements and walked humbly before the Lord Mal. 3.14 But be ye stedfast and unmoveable alwaies rich in the work of the Lord for as much as yee know that your labour is not in vain in the Lord 1 Cor. 15.58 But doth God give no other notice of Moses then that he was his servant No this was the height of his honour for the Law afforded but Servantship it is the Gospel that bringeth Sonship the time of Sonship was not yet come For even that Heir the Church of Israel differed nothing from a servant though he were Lord of all but was under Tutors and Governours yea in a kind of bondage under weak and beggarly rudiments Gal. 4. But when the Son became a Servant then servants became sens He made himself of no reputation but took upon him the form of a servant Phil. 2.7 From thence forth that was fulfilled to us Thou art no more a servant but a son Now if thou be a son thou art also the heir of God through Jesus Christ Gal. 4.7 Stand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with with the yoke of bondage Gal. 5.1 The yoke of bondage of the Ceremonial and of the Moral Law Of the Ceremonial Law as touch not tast not handle not which were shaddows of things to come but the body is in Christ Col. 2.21 Of the Morall Law For even that also may prove an entangling yoke of bondage Namely if we stick to the Covenant of Works and presume on our own meriting Beware then with the Dog in the Fable ye lose not the substance by catching at the shaddow That ye go not about to establish your own righteousness not submitting your selves to the righteousnesse of God for Christ is the end of the Law for righteousnes Rom. 10.3 in him we must seek it or else we shall never find it It may prove also a yoke of bondage if we stick to the covenant of it the contrary way namely by dispairing yeelding to the force and sinking under the burthen of the curse of it taking no hold on that Anchor of hope which we have in Christ Heb. 6.19 For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3.13 In all these respects therefore stand fast in the libertie wherewith Christ hath made us free for the sonne having made us free now are we free indeed Joh. 8.36 even of servants we are made sons But how are we made lawless sons and hath the Law indeed no more power over us Not so the curse of it is taken away not the force of it the killing letter is blotted out not the binding Letter We are freed in respect of vengeance from God not in respect of obedience to God so that still we must doe all that ever we can but when all is done we must say we are unprofitable servants we have done that which was our duty to doe Luk. 17.10 As free and yet not as having your liberty for a cloak of malitiovsness but as the servants of God 1 Pet. 2.16 For brethren you have been called unto liberty onely use not liberty for an occasion to the flesh but by love serve one another Gal. 5.13 For how much more priviledge God affordeth us so much more duty we should afford him acknowledging his service to be perfect freedom And so much of Gods notice taken and given of Moses in his life Of his death also he takes and gives notice Moses my servant is dead shewing that even Gods servants also must dye from that none can be priviledged By Adams sin death went over all men Rom. 5.12 It is appointed to all men once to die Heb. 9.37 Yea though Christ hath taken away his Fathers wrath in the curse of death yet he hath not taken away his Fathers word concerning the course of death he hath turned the curse of death into a blessing because he is merciful He will not alwaies be chiding neither keepeth he his anger for ever Psal 103.9 but he hath not stopped the course of death to stay it from proceeding because he is just and true Heaven and earth shall passe away but his word shall not pass Mat. 24.35 All must dye Let every man therefore from the meanest to the greatest from the worst to the best watch and wait yea provide and prepare for death as unavoydable thy poornesse cannot hide thee thy greatnesse cannot protect thee thy holinesse cannot priviledge thee Moses Gods servant dyed and so must thou Again this sheweth that God taketh notice of the death as well as of the life of his servants and that they who live to him cannot dye from or without him Right dear in the sight of the Lord is the death of his Saints Ps 165.15 he dearly regardeth it he
giveth her no other Mat. 1.18 Luk. 1.27 12. Q. Doe we then owe her no more honour then so A. Yes we are bound to honour her in praising God for her in reverent estimation and memory of her and imitation of her Virtues and Graces but without any trusting in her or worshipping of her 13. Q. VVhat learn you for practise out of this aforesaid of the third article A. That seeing God hath so honoured my nature as to unite it himself I must take heed of dishonouring it in my self or in others Secondly that I must doe good for evill because to redeem man that would be God God became Man Sect. 13. Of the fourth Article 1. Q. WHat is the fourth Article A. Suffered under Ponce Pilate was crucified dead and buried And some doe adde to this as part of Christs Humiliation He descended into Hell Others do refer it as part of his Exaltation to the fifth Article 2. Q. How could Christ suffer being God A. He was also man and suffered in his humane nature and so are those places to be understood Act. 20.28 Act. 3.15 1 Cor. 2.8 3. Q. VVho was Pontius Pilate A. The Roman Emperours Deputy Governour Luk. 3.1 4. Q. VVhat doe you gather from that A. That the Scepter being then departed from Judah Christ was the promised Messiah Gen. 49.10 5. Q. VVhat manner of suffering was Christs A. Besides many other he was Crucified 6. Q. VVhat was that A. He was nayled in his hands and feet to a wooden Crosse 7. Q. VVhy did he die this kind of death A. Partly to fulfill the foregone Signs and Figures of him viz. the Heave-offering Exod. 29.28 and the Brasen serpent Joh. 3.14 and partly to undergoe the curse of the Law for us Gal. 3 13. 8. Q. VVas Christs buriall part of his suffering A. Not properly but being part of his Humiliation it is an appurtenance of his suffering 9. Q. VVhat needed his buriall seeing death could not hold him long A. Besides the charitable respect both of dead and living alwaies had of all in use of burying it helped to prove and confirm the truth both of his death and resurrection 10. Q. VVhat is Christs death and buriall to us seeing we dye nevertheless A. It hath taken away the proper nature of death that is cursednesse Hos 13.14 2 Tim. 1.10 and hath turned it into a blessing and the grave into a bed oâ— rest Rev. 14.13 11. How is this interpreted He descended into hell A. Some take it for the locall descension of Christ soul and some for the hellish paines he suffered in thâ— Garden and upon the Crosse 12. Q. VVhat is out of question and of all sides confessed in and concerning this A. That Christ did suffer nothing after his death for at his death he said It is finished Joh. 19.30 and he fulfilled whatsoever was necessary to redeem us 1 Joh. 2.2 Heb. 1.3 11. Q. What doe you gather for practise out of all aforesaid of the fourth Article A. 1. That I must be ready to suffer for Christ whatsoever extremity and under whatsoever authority seeing he so suffered for us Rom. 8.17 Secondly that I must not fear death nor the grave seeing Christ hath taken away the curse and shame thereof Ps 4.8 Thirdly that I must imitate Christs death spiritually Rom. 6.4 1 Cor. 15.31 Sect. 14. Of the fifth Article or next following 1. Q. WHat is the fifth Article or the next following A. The third day he rose again from the dead 2. Q. How could Christ properly be said to rise being dead A. Because it was by his own power being God as well as man 3. Q. What proof is there of his bodies rising A. Besides his many appearances the Jews did prove it by their own lye Mat 28.13 4. Q. What especiall proofs did he himself shew A. His palpablenesse his wounds and his eating Luk. 24.39 c. 5. Q. Was his body then still a natural body A. Yes in respect of substance though spiritual in â—espect of accidents and qualities 1 Cor. 15.44 6. Q. And were his wounds still to be reserved A. Some think so that they shall be for convictioâ— of the wicked at the last day Rev. 1.7 Others think they were but for present purpose to confirm the Disciples as no doubt his eating only was 7. Q. Why did not Christ rise till the third day A. To confirm the truth of his death Mat. 18.16 and to fulfill the Figure foreshewed in Jonah Mat. 12.40 8. Q. What use is now made of Christs rising day A. It is ordained to be our Sabbath as appears both by the use of it Act. 20.7 1 Cor. 16.1 2. and by the name of it Rev. 1.10 For it is plain that Christ rose the first day of the Jews week Mat. 28.1 2. 9. Q. What benefit have we by Christs Resurrection A. We have the first Resurrection taught us and the second warranted us 10. Q. What mean you by the first Resurrection A. The rising of the soul from sin Rev. 20.6 Col. 3.1 11. Q. How is this taught us A. We are baptised into Christ therefore into the similitude of his death and resurrection Rom. 6.3 4. 12. Q. What mean you by the second Resurrection A. The rising again of our bodies from the Grave 13. Q. How is this warranted to us A. Because Christ being our Head and we his Members we are sure to partake of all his benefits and therefore to follow him in the resurrection 1 Cor. 15.12 14. Q. What learn you for practise out of this aforesaid of the fift article A. To feed spiritually and not carnally in the Sacrament because Christs body being still substantial cannot be in many places at once therefore not really in the Sacrament Secondly to use the Sabbath to the honour of the Son of righteousness Mal. 4.2 Thirdly to dye unto sin that I may rise unto righteousnesse Sect. 15. Of the sixth Article or next following 1. Q. WHat is the sixth article or the next following A. He ascended into heaven and sitteth on the right hand of God the Father Almighty 2. Q. What mean you by this He ascended into Heaven A. That in his humane nature soul and body he left the earth and went up into that third heaven or Paradise 2 Cor. 12.2 3. Q. How then is that fulfilled Lo I am with you alway unto the end of the world Mat. 28.20 A. He is alwaies present to his by his power providence protection and continuall work of his Spirit 4. Q. When did Christ ascend A. Forty dayes after his resurrection Act. 1.3 5. Q. Why no sooner A. Partly for more proof of his resurrection partly to provide for the setling of his Church in things pertaining to the order and government thereof Act. 1.3 6. Q. How did he ascend A. No doubt in glory and triumph 7. Q. How may that appear A. Partly as it is probable in the attendance of the raised bodies Mat. 27.52 but especially
and whereto A. Out of darknesse into marvellous light 1 Pet. 2.9 Col. 1.13 8. Q. How A. Ordinarily by the Ministry of the Word Rom. 10.14 but not onely so for God is above means Psa 135.6 9. Q. VVhy is the Church called holy A. Because none are to be acknowledged therein but such as are holy at least in profession 10. Q. VVhat is the meaning of Catholike A. Generall or universal so the Church is in respect of time place and persons 11. Q. VVhat do you professe in saying The Communion of Saints A. That the Church that is the faithfull have a common share in Christ by faith Ioh. 1.16 and one with another by charity 1 Cor. 12.26 12. Q. VVhat learn you for practise out of all aforesaid of the ninth Article A. To ascribe my salvation wholly to Gods choosing and calling 1 Cor. 4.7 Secondly to make precious accompt of the ordinary means 1 Pet. 2.2 Thirdly to prove what I professe my self to be of the Church by my holiness 2 Pet. 1.10 Fourthly to take heed of breaking my professed Communion by breach of charity Sect. 19. Of the tenth Article or next following 1. Q. WHat is the tenth Article or next following A. The forgivenesse of sins 2. Q. VVhat is it to forgive A. To accompt a thing as not done which is done Rom. 4.7 3. Q. Doth forgiveness then take away the punishment with the fault A. Yes for Gods forgiving is forgetting Is 43.25 Ier. 31.34 4. Q. But doe we not after forgiveness of sins suffer many punishments A. Not properly punishments but chastisements or warnings to cut off or to prevent sin 1 Cor. 11.32 or else tryals and proofs Gen. 22.1 1 Pet. 1.7 Ioh. 9.3 5. Q. Doe our sins then go unpunished A. No for they are punished in Christ 1 Pet. 2.24 6. Q. And doth forgiveness of sins consist onely in not imputing it A. Properly and specially it doth yet so as that thereto necessarily belongeth infusion of grace and imputation of Christ 1 Cor. 6.11 7. Q. If we must believe forgiveness of our own and the Churches sins why must we pray for the same in the Lords Prayer A. Because Faith and Prayer must one help another 8. Q. Is any sin veniall A. Not properly of its own nature Rom. 6.23 9. Q. Is any sin unpardonable A. Not that it is incident to the Elect Mat. 16.18 10. Q. VVho may forgive sin A. Onely God whose will it transgresseth Is 43.25 Mar. 2.7 11. Q. But are we not taught in the Lords Prayer to forgive sins A. Yes so far as concerneth us 12. Q. And have not the Ministry power to remit and to retain sins Joh. 20.23.18.18 A. Yes but as the Levitical Priests not to make but to pronounce clean or uncleane Levit. 13. Not to forgive but to declare forgivenesse 13. VVhat doe you learn for practise out of all this aforesaid of the tenth article A. To bear afflictions patiently as being rather remedies then punishments of sin Secondly to take heed of renewing my sins Rom. 6.1 Thirdly to abhor Popish pardoning Sect. 20. Of the eleventh Article or next following 1. Q. WHat is the eleventh article or the next following A. The resurrection of the body 2. Q. VVhat is the meaning hereof A. That the bodies of all mankind shall be raised again from death 3. Q. How shall all be raised seeing all shall not die A. Their changing shall be unto them in stead of death and resurrection 1 Cor. 15.51 4. Q. Why must we die who have forgiveness of sins A. Not for punishment but for finishing of sinne Rom. 6.7 and for passage to glory Luk 16.22 5. Q. But shall the bodies of the reprobate and cursed rise also A. Yes Act. 24.15 for they must come to judgement Ioh. 5.28 29. 6. Q. If all must rise what needeth care of buriall A. That doth not crosse or disprove but express and confirm our hope of the Resurrection in that we doe our parts to prepare thereto 7. Q. VVhen shall this resurrection be A. At Christs coming to Judgement 1 Thes 4.16 Mat. 25.31 32. 8. Q. How shall this resurrection be effected A. By no naturall power or meanesi but by the supernatural force of the sound of the Trumpet 1 Cor. 15.52 and of the Archangels voice 1 Thes 4.16 and of Christs voice Joh. 5.28 9. Q. With what body shall they come A. The same that dyed in substance Job 19.25 though much changed in quality Phil. 3.21 1 Cor. 15.43 10. Q. What learn you for practise out of all aforesaid of the eleventh Article A. Not to fear mine own death for it is but a sleep Joh. 11.11 Secondly not to lament inordinately for others death 1 Thes 4.13 Thirdly not to be careless of my life as if all would be ended with death 1 Cor. 15.32 33. Sect. 21. Of the last Article 1. Q. WHat is the last Article A. And the life everlasting 2. Q. What doe you confess in this article A. The estate of the Elect after death 3. Q. And is it not the estate also of the reprobate A. No for though they also be raised and live yet so as it is not called life but death Rev. 21.8 4. Q. What is this life everlasting A. It cannot be expressed nor conceived 1 Cor. 2.9 5. Q. What is the means of it A. No means but God himself Rev. 21.23 2 Cor. 15.28 6. Q. But do we not read of Angels food Ps 78.24 25 A. Yes but that is figurative signifying either the excellency or the Ministry of that food 7. Q. What is the place of this life A. Heaven 1 Pet. 1.4 8. Q. What is the company A. The Saints the Angels Christ the Trinity Heb. 12.22 9. Q. What is the exercise A. Continuall praising God Rev. 4.8 10. Q. What is the continuance or endurance A. For ever 1 Pet. 1.4 Mat. 25.46 11. Q. What are the degrees and parts of it A. It is begun in this life by faith as by an evidence Joh. 5.24 it is entred by the soul at the hour of death Eccles 12.7 but is fulfilled and perfected at the resurrection 1 Thes 4.17 Heb. 11.40 12. Q. What learn you for practise out of all aforesaid of the last Article A. To endeavour to begin life everlasting while I am here both by faith Gal. 2.20 and by conversation Phil. 3.20 Secondly to rejoice in my change being so much for the better Luk. 23.43 Phil. 1.23 Thirdly to fear nothing after death Rev. 14.13 Sect. 21. Of Prayer in generall 1. Q. SEeing Faith is to be proved by its fruits what is the speciall fruit of it or the chief particular of good works A. Prayer 2 Cor. 4.13 2. Q. Why doe you make Prayer the principall part or point of good works A. For its dignities sake because it is drawing near to God Jam. 4.8 and for its generallities sake because serveth to all times persons and places c. 3. Q. What are the chief rules of Prayer
doth not slightly neglect it Lazarus was carried by the Angels into Abrahams bosom as Christ testifieth Luk. 16.22 and Moses his dead body was protected and defended against the Devill by an Angel yea by Michael the Archangel as St. Jude testifieth Iude 9. Behold then your happiness all yee that serve God for when or where or howsoever death shall finde you God doth not then lose you your soul and body shall be parted but neither of them parted from God the one goes to joy the soul fleeth to God that gave it Eccl. 12.7 the other to rest Blessed are they that die in the Lord they rest from their labours Rev. 14.13 by whatsoever casualty or cruelty therefore thine own or thy friends death cometh grieve not lament not despaire not feare not for not onely the soules of the righteous are in the hand of the Lord Wisd 3.1 but their whole persons All Saints are in thy hand Deut. 33.3 Tyrants cannot kill the soul at all nor yet the body without Gods observance nor yet destroy it past his preservance but every faithfull one in every kind of death may comfortably yeeld himself unto God as unto a faithfull Creator 1 Pet. 4.19 with Davids assurance of safety Psal 4.8 I will lay me down in peace and take my rest for thou Lord only makest me dwell in safety And thus much for the first part of my Text Gods approbation of Moses Now for the latter part his ordination of Joshua Now therefore arise Ye may understand Joshua's name for it is to him spoken Note that God calleth Joshua and whereto he calleth him 1. That he calleth him and that Joshua stirreth not without bidding For Great places must have great and strong calling Moses was afraid to undertake his charge yea even contended with God by urging his disability Exod. 4. Jeremiah crieth out Behold I cannot speak for I am but a child Jer. 1.6 And of the Priesthood it is said No man taketh this honour to himself but he that is called of God as was Aaron Heb. 5.4 Yea who is sufficient for these things 2 Cor. 2.16 Woe be then to the corruption of our times in rising to places Doe they come without calling No for they call themselves I have not sent these Prophets saith the Lord yet they ran Jer. 23.21 But let unlookt for Guests beware of that unlookt for question Friend how camest thou in hither Mat. 22.12 Doe they rise without bidding No but it is in a contrary kinde to that which should bee for instead of Gods bidding them by the motions and bidding for them by the gifts of his spirit they bid for themselves by gifts and summes as the place is worth in a wordly eye But wo be both to the receivers and givers of such biddings To the receivers for what difference is there between Balaams going and their setting others to goe for reward Or what difference between Judas his betraying Christ and their betraying the Church the body of Christ for money May not all such taking bee justly called the wages of iniquitie To the givers for God hath ordained that spirituall things shall buy temporall If we have sowen unto you spirituall things is it a great thing if we reap your carnall things 1 Cor. 9.11 Not that temporal shall buy spirituall they that offer that are in the gall of bitternesse and in the bond of iniquity Act. 8.23 They may boldly say to their people Dearly beloved brethren for their charge cost them dear it was a dear bargain dear to their purses dearer to their consciences but dearest of all without repentance to their soules That is the right golden hook they fish withall And yet indeed they speake falsly in calling the people Dearly beloved for it is not the people but the profit that they love They cannot say with Saint Paul I seek not yours but you 2 Cor. 12.14 But contrariwise I seek not you but yours So much of Joshua's being called Now whereto he is called Arise This implyeth Honour and Labour 1. Honour For Great places yeeld honour to the possessors Joshua was at first Moses's Minister or servant now hee be the peoples head or governour Therefore he must arise that is take greater degree of honour Hereto agreeth that speech of lifting up He lifteth up the beggar from the dunghill to set him among Princes 1 Sam. 2.8 Thou art the lifter up of my head Psal 3.3 and this is confirmed by that 1 Pet. 2.17 Honour the King and by the Commandement Honour thy Father and Mother Let Superiours honour then bee maintained by themselves and by others By themselves the higher they are raised the more they are in the peoples sight the more care they need to take of themselves they are the light of the world and as a Citty set upon a hill that cannot be hid Mat. 5.14 By others For wee must give every man his due custome to whom custome fear to whom fear honour to whom ye owe honour Rom. 13.7 For God is not the author of confusion 1 Cor. 14.33 But he will have every man known and acknowledged in his degree to the fulfilling whereof he requireth a kinde of strife and contention who shall doe most In giving honour prevent or go before one another Rom. 12.10 2. Labour For Great places require great labours To arise argueth no sleepy idlenesse but painfull practise honos onus cannot be divided every honour hath its burthen the words sound alike and there is not much oddes in the letters nor in the number of them but one which is an aspiration the peoples breath his rising here is not as Exod. 32.6 The people sate down to eat and drink and rose up to play It is no play game but a matter of laborious consequence he must arise and goe over Jordan It was labour in leading more in ruling most in fighting It is said of Christ Is 9.6 The government is upon his shoulders and Exod. 28.12 Aaron likewise must bear the names of the twelve Tribes upon his two shoulders And it is generally true that Governement is a shoulder worke a burthen requiring strength and industrie Let every one therefore from the highest to the lowest that hath had any rising above others look to his labour and charge therein for even the meanest Master or Father that is risen to be over a Family is therein risen to labour Hee hath others to answer for as well as for himself Duxit uxorem altera cura nati liberi altera cura If he have married a Wife he hath another charge if he have children he hath another charge the greater his charge the greater his place is the greater is his labour and therefore the greater should be his care for hee may bee sure his accompt will bee greater and his reward will bee greater if he accompt well and his punishment greater if ill For to whomsoever much is given of him much shall be required Luk. 12.48 And now
lyeth still till the quill of breath be quite wasted the life of man posteth speedily and never baits nor rests till it comes to its last Inne of death the life of man passeth quickly and admitteth no stops nor pauses till the last gasp make a full period For when the shuttle lyeth still the weavers life flyeth on when the Post baiteth his life keepeth on its journey when the tale-teller pauseth it is no stop to his life Nay when time or at least the measurers of time the sun and moon stood still in the dayes of Josuah yet then there was no stay in the course of life but many mens death were hastned and they ran to their ends faster then they could run from their Enemies as yee may read in the tenth of Jos Nay when the sun went backwards in the daies of Hezekiah even then no doubt mens lives went forward 1 Kin. 20. for wee not read that God brought backe any mans mans life when hee brought back the shadow he did onely adde some time to Hezekiahs life he gave him a longer journey to go he did not give him leave to goe it at his own leasure and pleasure but it was with Hezekiah as it is with all mens else there is no manner nor measure of stop or stay in the course of life but whether we wake or sleep eat or drink work or play still our glasses run and every moment we draw nearer and nearer to our ends My life is but a wind saith Job Job 7.7 Thou hast made my daies as it were a span long saith David Ps 39.5 What is your life it is even a vapour that appeareth for a little time and then vanisheth away saith St James Ja. 4.14 And herein I doubt not mans vilenesse is also much discovered namely in the shortness as well as in the miseries of his life And from hence I pray take out a twofold use First somewhat concerning God then concerning our selves 1 Vse Concerning God wee have here a discovery both of his mercie and of his justice I say of his mercie as well as of his justice for though indeed shortnesse of life came upon man at the first Nomine poenae in the name of a curse yet now Rebus sic stantibus the case standing as it doth the children of God may take it for a blessing For they endure many crosses and afflictions in this world but let them be comforted their life is but short they shall not endure them long and hereis Gods mercie Again for the wicked they prosper and flourish but let them fear and tremble their life is but short They spend their daies in wealth and in a moment go down to the grave Ps 1.21 And here is Gods justice The godly are Pilgrims and strangers upon Earth but they have an inheritance incorruptible undefiled and that fadeth not away reserved for them in heaven 1 Pet. 1.4 therefore their life is but short that they may not long be kept from it Behold a work of mercie But on the contrary the wicked have their portion here and all their felicity in this world as they are set forth speaking Wisd 2.9 Come let us enjoy the good things that are present For this is our portion and our lot is this therefore their life is but short that they may not long enjoy it Behold a work of justice And I hold it to be worth the observing that as the strength of sin hath increased and the times grown worse and worse Aetas parentum prior avis c. our fathers age worse then our grandfathers ours worse then theirs so the age of man hath decreased and grown lesse and lesse In so much that now adaies we do scarce reach to the tenth part of the time that the Fathers in the first ages did live To the end that the more iniquity doth abound and the more sin mischief and evill there is in the world the lesse the Saints of God might be incumbred with it might not be constrained to dwell with Mesech and to have their habitation among the tents of Kedar Ps 120 therefore the age of man is shortned and here is Gods mercie Again the more that wicked men do solace themselves in sin and take pleasure in unrighteousnesse the lesse time they might have to delight and rejoyce therein And here is Gods justice Mercie and truth are met together righteousness and peace have kissed each other Ps 85.10 In this one action of setting so short a date and stint upon the life of man both the hands of God 〈◊〉 may so speak with reverence his mercie 〈◊〉 〈◊〉 justice are exercised together And so ye have 〈◊〉 concerning God viz. the discoverie of his mercie and justice 2. Vse Again concerning our selves Seeing our life is so short swift and slippery that it flyeth faster then imagination O then I may cry out unto you in the words of Saint Peter what manner of persons ought we to be in holy conversation and godlinesse what a monstrous madness is it for men still to live as if they should never dye and never to prepare for the entertaining of death untill they hear him knocking at their dores Indeed 't is true death is a great man and a guest of Kings and therefore commonly hee sendeth one of his harbingers before him sicknesse or old age to take up his lodging But yet many yea very many times he rideth alone like an ordinary guest and comes unlookt for yea like a thiefe in the night at an hour when wee are most secure and unaware And therefore it cannot be denyed but that it is a good and godly prayer which we were wont to have in our Letanie From sudden death good Lord deliver us though indeed properly in it self death cannot be said to be sudden to them that ore of ripe age For how can he be said to die suddenly who having lived 50. or 40. or but 20. years hath had all or most of all that time to make himself ready death therfore cannot be said to be sudden unlesse it take us in our infancie before wee have had any time to prepare and make us ready for the very short and swift condition of our life is or should be a sufficient Item warning or notice of death Let us therefore remember the fearfull censure and judgement pronounced upon that servant that said in his hetar my master will defer his coming That servants master will come in a day when hee looketh not for him and in an hour when he is not aware and shall cut him off and appoint him his portion with hypocrits there shall be weeping and gnashing of teeth Mat. 24.48 And now my hour being out and requiring an end of my present discourse I pray give me leave to press upon you the duty of preparing for death by the sad occasion that is now offered to us and is so strong upon us namely the death of our late honorable Lady Wee little
thought but a little before the beginning of this festival of the Nativity that we should have kept it in so sad colours as wee have done But God hath much fulfilled on us that threatning Am. 8.10 I will turn your feasts into mourning and your songs into lamentation I have there-fore now produced this text of mortification to conclude and close our festivall as suitable to our occasion that I may bring you to that Jam. 4.9 Be afflicted and mourn and weep let your laughter be turned into mourning and your joy into heaviness Yet not in reference to her that is gone but to our selves according to that of our Saviour which we may apply as spoken by her weep not for me but weep for your selves And I also think it my duty though her funerall be already past to give her this funerall farewell yet not to ingage to her praises as in such services the manner is For that is simply needlesse and especially in this place where she was so well known so much honored I will give her no more praise then that which St. John gives to that Lady to whom he writes his second Epistle whom he calls the elect Lady So might our late honorable Lady also have been called for her life and death did plentifully confirm it And truly if that title were set upon her tombe it would be no scant or slight epitaph for the height of all honour is in being the elect of God But I may not insist in her praises yet though I may not praise her I may praise God for her And therein I pray you to joine with me Praise God both for giving her and for taking her For giving her to be a mother both natural spiritual A mother natural for she was given to two Honorable husbands in their turns for fulfilling of that blessing Ps 128.3 Thy wife shall be as the fruitful vine c. so that she hath seen two honorable houses set up and well filled by two sonnes of her own body and a third house of honor planted with two hopefull plants of her daughters body and hath left a possibility of a 4th house to be set up in Gods good time by her third and youngest son And I may say also that she was given to be a spirituall mother as well as a natural mother even a mother in Israel though not in that sense as some dames even madames in this our age make themselves by taking on them the ministeriall work of preaching yet in some degrees beyond that of winning of souls by conversation recommended to women by Saint Peter 1 Pet. 3.1 For not onely to her family but upon all occasions to all commers and visiters who were not a few she had alwaies in a readinesse words edifying and ministring grace unto the hearers being able by the light of Orthodox truth to dazle and quench false lights now too common as oft as she met with them And she might be called a spirituall mother in that she was a fosterer and cherisher of the spirituall fathers and ministers as many as had any relation to her or occasion to be known of her they were not a few yea shee did not onely foster and cherish them with her purse but also incourage by her presence in visiting the publike congregation at least once every sabbath day By which constancie of her it seems her heavenly master whom she served took occasion to take her off from her work to bring her to her wages For not forbearing on a cold foggy day shee was stricken with cold or some ill aire or both so strongly that she soon apprehended it to be her last summoner And accordingly it proved for in a few daies it brought her to her end And as for giving her so also for taking her God is to be praised For taking her in a good time not in that sense as is said of many he died in good time when all the world were willing to be rid of him but she died in that good time when all that knew her would have been glad to have enjoyed her In a good time even in a time of gohd old age she having lived to her 72 year In a good time when she knew her masters calling and was in a right readinesse to open come unto him not taken suddenly nor with any violent distempering disease In a good time even in a time of peace It was a blessing to Josiah that he should not live to see the evill of wrath and judgement upon his nation but should be gathered to his grave in peace before trouble began 2 Chron. 34.27 28. but this our good Lady hath had a greater blessing even to outlive troubles and to be preserved through times of wrath and to die in peace and to leave all hers in prosperous peace and safety But how shall we praise God for her truly not in word alone but in work and life also Awake up my glory saith David Ps 157.8 he sets his tongue a work but with condition that his whole selfe shall not be idle For so it followeth there I my self will awake right early True praising God is not a bare word matter but a life matter a whole selfe matter And truly we cannot better praise God for this our deceased Lady then in applying and conforming our whole self to her our whole life to hers our eyes to her eyes our mouth to her mouth our hands to her hands as the Prophet Elisha did his to the Shunamites son 1 Kin. 4.34 I mean in point of imitation Not for any intent to revive her as that prophets intent was to that dead son but to the intent of quickning our soules as the lot was of that dead man who was cast into the sepulcher of Elisha 2 Kin. 13.21 that so living the life of the righteous which it seems Balaam forgot for he made no mention of it Num. 23.10 We may also die the death of the righteous and our last end may be like hers And so much of the first genenerall part or branch of this text namely the basenesse or vilenesse of man In that out of the consideration of the Heavens the moon and the starres this question is raised What is man The second SERMON upon the same text Ps 8.4 concluded in the same place and presence Jan. 15. 1653. THE first chiefe part or point of this text being before spoken of I come now to the second which is mans unworthinesse which I gather here to be implyed in that the question what is man is made and moved in and with reference and comparison to Gods mindfulness What is man that thou art mindfull of him This point of mans unworthinsse to Godward may be discovered by a twofold consideration namely of his indisposition to good and his disposition or or proneness to evil each of which are such and so great that it may be said The best man cannot do one