that except we be converted we cannot enter into the Kingdom of God John 3.3 2. Let us examine our hearts Let us consider what Principles we act from what projects we are driving on and what ends we aim at let us examine whether Grace rule in our hearts or Sin Whether we labour to keep a good Conscience toward God and Man 3. Let us examine our lives Have we performed duties of Piety towards God as we ought Have we performed our relative duties towards men as we ought Have we been so careful in the right governing our selves as we ought 4. Let us consider whether we have improved our Talents as we ought 1. Our Spiritual Talents viz. the means of Grace God hath afforded us 2. Our Temporal Talents such as Power Riches Health Strength c. Let us remember that of all these things we must give an account 4. Let the consideration of the day of Judgment quicken our Repentance There is no way to live free from inward rebuke here or to appear with comfort at the day of Judgment without having our peace made with God upon Gospel terms O Sinner break off thy sins by repentance now while there is time before thou be brought to thy tryal at Gods Tribunal 5. Seeing we must all come to Judgment let us be wise before-hand to make the Judge our friend But how shall we do that 1. By repenting unfeignedly of all our past sins as I said before 2. By believing in him and giving up our selves sincerely to obey him 3. By owning him before the World and owning our selves for his Disciples 4. By being willing to deny our selves for his sake and to take up his Cross Luke 9.23 5. By duly regarding his Embassadors and their Message Matth. 10.40 6. By prizing and and improving his Ordinances 7. By doing good to others according to our abilities and opportunities See Matth. 25. from 34. to 41. 6. Having prepared our selves for our tryal let us watch for our Summons to appear before this great Judge And so much of the first use 2. This Doctrine may serve for consolation to the Righteous 'T is a fountain of great comfort to all the people of God 1. Christ the Judge is their Head Husband Advocate their elder Brother their Intercessor who hath loved them and washed them from their sins in his own blood Rev. 1.5 O let them think of it to their unspeakable comfort 2. Let them consider that he will reward them for all the works and faithful services they have done for him in this life Here they have performed many secret duties that no eye hath seen there is a time coming when he that sees in secret will reward them openly such or such a service they have done for God the thing possibly in it self but small as the Widows mite but it was performed with much love and desire to please God and much singleness of heart such a service shall not go unrewarded 3. Let them consider that though here they they lie under many scandals and reproaches for the name of Christ and the â—estimony of their Consciences yet there is a time coming when God will wipe away all tears from their eyes and blots from their names 4. Though here they suffer many afflictions and tribulations yet let them comfort themselves and have patience but a little James 5.8 for the coming of the Lord draweth nigh whose coming will be to their unspeakable comfort 3. And lastly This Doctrine speaks terror to the wicked Acts 24.15 When Paul Preached of Righteousness Temperance and Judgment to come Foelix trembled People love a general way of Preaching such as will give fair quarter to their Lusts but they should be often told of that great day wherein God will judge them for all their proud Rebellions against him Here they will do what they list as far as they are suffered but they should be remembred that for all these things God will bring them to Judgment CHAP. IV. SECT I. Concerning the Holy Ghost I believe in the Holy Ghost IN speaking to this Article it will be requisite that I 1. premise this viz. that each Person in the sacred Trinity is to be believed in by us and we are thankfully to accept the mercies that are conferred by each Person and to labour to perform the duties we owe to each of them distinctly For as to take God for our God is more than barely to believe that there is a God and to take Christ for our Saviour is more than barely to believe that he is the Messiah so to believe in the Holy Ghost is not barely to believe that he is the third Person in the Trinity and truly God but to take him for our Guide Sanctifier Helper Advocate and Comforter 2. We are to know that he is called the holy Spirit because of all the three Persons his peculiar office is to Sanctifie and make Holy the Church and people of God And therefore the Apostle tells the Thessalonians 2 Thes 2.13 that God had chosen them to Salvation through the Sanctification of the Spirit and belief of the truth There are some that say they believe in the Holy Ghost and that he Sanctifies them and all the elect people of God and yet reject all his Sanctifying motions and hate all those that are Sanctified by him making them the objects of their scorn There are others of another strain who enthusiastically plead the authority of the Spirit in themselves against the authority of the Spirit speaking in the Holy Scriptures But let us take heed of both these That therefore I may speak pertinently to this Article I shall shew that we must labour 1. Rightly to understand the Doctrine of the holy Spirit 2. Our duty towards him The Doctrine concerning the Holy Ghost which is to be believed by us we have in part already explained in the Section concerning the Trinity viz. Sect. 2. of Chap. 1. Wherein we have shewed 1. That the Holy Ghost is a Person not a meer quality energy or operation 2. That he is a Divine Person and has one and the same divine nature with the Father and the Son and so is God truly and properly 3. That he is a Person distinct from the Father and the Son 4. That he is a Person proceeding both from the Father and the Son We shall now in some more particulars shew what is further to be known and believed concerning this blessed Spirit 1. This holy Spirit infallibly inspired both the Prophets of old and also the Holy Apostles and Evangelists first to preach and and then to write the Doctrine of Christ which is contained in the holy Scriptures 2. This same blessed Spirit setled this holy Doctrine and the testimony of those holy men by many miracles and wonderful works which he enabled them to work by which they did convince the unbelieving World and plant the Gospel 3. This same blessed Spirit having constituted the Offices and
in his promises It should be the solid ground of our faith the stay of our Souls the foundation of all our hopes Faith is animated by Gods veracity and truth and from thence all other graces are excited in us O Christians what life should it put into our hopes to think that all those words that God hath spoken are most certainly true that all those descriptions of the everlasting Kingdom all those exceeding precious promises that concern this life or that which is to come will certainly be made good that all those expressions of the exceeding love of God to his poor Servants are certain and sure O how should our faith live upon this truth of God and by it be daily more and more strengthened And particularly that none of his promises concerning his Church will fail or fall to the ground Fourthly How thankfull should we be to God for giving us such gracious promises to encourage us in the ways of our obedience He has promised that he will never never leave nor forsake those that are in Covenant with him Heb. 13.5 We have good assurance That all things shall work together for good to them that love God Rom. 8.28 That he will give grace and glory and no good thing will he with-hold from them that walk uprightly Psal 84.11 And what can we desire more Fifthly We should labour to get an interest Christ in whom all the promises of God are Yea and Amen 2 Cor. 1.20 That is have their foundation firm establishment and unalterable ratification Sixthly We should learn the Divine art of living upon the promises of God and fetching comfort for the support of our lives from them Most men live on their present enjoyments not on Gods promises Whereas the Prophet tells us Habak 2.4 The Just shall live by his Faith Certainly nothing makes us so humble lowly and puts us into so much ease and quietness of mind as to live by Faith on God Isai 26.3 Thou wilt keep him in perfect peace whose mind is stay'd on thee because he trusteth in thee Seventhly The truth and faithfulness of God should engage us to be true and faithfull to him Have we not ingaged in our Baptism to forsake the Devil the World and the Flesh and to devote our selves to the sincere service and worship of God the Father Son and Holy Ghost Are not his Vows upon us that is Vows to serve him faithfully Psal 56.12 And shall we be like those false Israelites of whom 't is said Psal 78.36 37. Nevertheless they did flatter him with their mouth and they lied unto him with their Tongues For their heart was not right with him neither were they steadfast in his Covenant And have we not in the course of our lives made many particular promises to God in our particular distresses And shall we expect that God should perform his promises to us when we take no care to perform ours to him Shall we expect that God will perform his promise of pardon to us when we take no care to perform the conditions required of us upon the performance of which we may comfortly expect to have the Divine promises made good to us Eighthly We should endeavour to imitate God in this Attribute of his faithfulness Let us be true to God and true also to man Remember you serve a God of truth and 't is the glory of his servants to be like him The Devil indeed is the Father of lyes but God hates all lying as contrary to his Holy Nature If you would be like God labour to imitate him in his truth and faithfulness SECT II. Concerning the Trinity of Persons in the Vnity of the Divine Essence TO prevent all misapprehensions concerning God and the Divine Nature it will be requisite that we carefully attend unto the Declaration or Revelation that God hath been pleased to make of himself in the Holy Scriptures For surely we have all the reason in the World to assent to those assertions or testimonies that God is pleased to give unto us concerning himself and that according to their natural and genuine sence The Sum then of this Revelation held forth to us in Holy Scriptures is this That God is one That this one God is Father Son and Holy Ghost That the Father is the Father of the Son and the Son the Son of the Father and the Holy Ghost the Spirit of the Father and the Son and by reason of their mutual respects and relations to each other and their peculiar properties arising from those particular relations they viz. Father Son and Holy Ghost are distinct each from other This one God is set forth to us in the Scriptures as the only true God whom we are to believe in adore worship and obey This is the first cause Soveraign Lord and ultimate end of all For the proof hereof we shall produce Divine Testimonies whereon Faith may safely rest And first we shall prove God to be one Secondly The Father to be God the Son to be God the Holy Ghost to be God Thirdly We shall shew that the explanations usually made of this Doctrine are accordiâ—g to truth though we make use of some words or expressions which are not literally or Syllabically contained in the Holy Scriptures but are such as do not teach any other Doctrine than what is therein contained and are to our apprehensions fairly expository of them And surely if Ministers may not set forth the sence of the words of Scripture in such expressions as they apprehend do most clearly convey the true and genuine meaning of them to the People to what end serves that great Ordinance of preaching the Word I shall begin therefore with the Original Revelation and shew you what is delivered to us by Divine Testimony and this I shall give you in these particulars following First We are assured by Divine Revelation that God is one Deut. 6.4 Hear O Israel the Lord our God is one Lord. Isai 44.6.8 Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God Is there any God besides me Yea there is no God I know not any Isai 45.5 I am the Lord and there is none else there is no God besides me 1 Cor. 8.4 As concerning therefore the eating of things Offered in Sacrifice unto Idols we know that an Idol is nothing in the World and that there is none other God but one Secondly That the Father is God He is often so called only in reference to his Son And if he had an eternal Son as we shall prove presently He is an Eternal Father and his Paternity was from Eternity co-existent with his Deity The Father is a person subsisting of himself This is denied by none Eph. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual blessings in Christ Luk. 23.34 Then said Jesus Father forgive
To look into the deâ—th of so great a Mysterie and cannot buâ— cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle did in another case O the unsearchableness O the depth of this Heavenly Oeconomy in matters of so high a Nature I believe more then I am able to understand the gift of Faith supplying the defects of my understanding as considered in this or that man which are not all absolutely against it We grant that nothing contrary to the reason of things must be admitted But reason as it is in this or that man may be very weak and imperfect and very short of a juâ—t and a full comprehension of the whole reason of things Therefore that is no fit measure to try this Divine Doctrine by Certainly it is the highest reason that in things of pâ—rely Divine Revelation we should captivate our understandings to the Authority of the Revelator Let us therefore earnestly pray unto God that it may be given unto us to know the Mysteries of his Kingdom The Apostle Peter knew Christ to be the Eternal Son of God which is a part of this Mystery of the Trinity and our Saviour tells him Matth. 16.16 17. That Flesh and Blood had not revealed it unto him but his Father A man ought not presently to desert his perswasion grounded upon Scripture because he cannot answer every Objection that the subtil Wit of man can make against it For though this or that private Person may not be able to Answer such Objections yet others more learned and knowing may easily do it and to them he ought to betake himself for satisfaction Thus I have shewed what is the Original Declaration or Revelation of this Doctrine of the Holy Trinity contained in the Scripture and how the same is explained by Pious and Learned men very sutably to that Revelation And it will not be amiss to give my Reader these two further directions First If at any he be attaqued by any adversary of this Divine doctrin I advise him in the first place to hold him strictly and peremtorily to the Original revelation and to put him to disprove if he can that God is one that the Father is God the Son God the Holy Ghâ—st God understanding by God the most High God Soveraign of all the World If he cannot do this as you may see by the Testimonies forecited he cannot with any shew of reason do then suffer him not to quarrel at the explanation and fall foully as their manner is upon the terms Trinity and Personality and such like expressions which though they be not literally aâ—d syllabically found in the Scriptures yet are agreeable to the Original Revelation of this Doctrine therein contained and fairly Expolitory thereof And having given this hint or admonition which I think very needfull at this time let me in the closing up of this Discourse advise all those that have any true desire to walk in the narrow path of Truth and Holiness which leads to everlasting bliss to labour in the first place judiciously to understand this Sacred Doctrine according to the Original Revelation thereof made in the Scriptures When this is done the explanation thereof as we have here delivered it will not seem harsh to them nor to contain any thing unsuitable to that Revelation And let me add this one word more that I fear the failing of so many mens profession as we have seen of late years has begun with their relinquishing this Foundation This has been the fatal miscarriage of those poor deluded Souls called Quakers and I am afraid of some others more learned than they If they could be brought to a right understanding of this Doctrine of the blessed Trinity as 't is in the Scripture revealed I suppose their other fond imaginations would quickly vanish and come to nothing SECT III. Of the Works of God I Have spoken of the Nature of God Maker of Heaven and Earth and his glorious Attributes and of the Trinity of Persons in the Vnity of the Divine Nature I come now to speak of his works Viz. Creation Providence And First of Creation The Apostle Heb. 11.3 Of Creation tells us that by Faith we understand that the Worlds namely the inferior middle and superior as the Jews were wont to distinguish them and all the Creatures in them were made and framed by the Word of God And certainly this goodly Fabrick of Heaven and Earth was not from Eternity as Aristotle that great Philosopher destitute of Scripture-light was inclin'd to believe but was created and made at that time when it seemed best to the infinite Wisdom of God And the special Motives as we may humbly conceive which inclined him to make it were a desire and purpose to express his infinite Power to declare his transcendent Wisdom and Goodness and to exercise his all-wise Providence all conducing to the manifestation of his own glory and praise Some Creatures he made immediately out of nothing as the terminus a quo by a proper Creation giving them a reall being which before they had not Other things he made out of some prae-existent matter which matter he had before made out of nothing by a mediate and improper kind of Creation As he made Adams body out of the dust of the earth * The remembrance of this should be an Antidote against Pride in all his Posterity Abraham Gen. 18.27 acknowledges himself but dust and ashes cum sis humillimus cur non es humillimus says Bernard and Eves of Adams Ribb When Solomon was to build a Magnificent Temple for God he needed many Materials * Ex nihilo nihil fit id est Physice a Creaturis Sod non vaâ—â—t regula si intelligatur iâ— Deo and many Workmen and they many Tools But God did not so He made all without any Coadjutor or any Instrument by the sole word of his command And when he looked upon every thing he had made behold all was very good Neh. 9.6 Thou even thou art Lord alone thou hast made Heaven the Heaven of Heavens with all their Host the Earth and all things that are therein the Sea and all that is therein and thou preserved them all and the Host of Heaven worshippeth thee Colos 1.16 For by him were all things created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers All things were created by him and for him Rev. 4.11 Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created The chief of the Creatures God created were Angels and Men. All the Angels were at first made holy and happy Spirits Some of them continued in their obedience to God and are still Angels of light others of them fell from God by pride and disobedience and are become Devils of darkness First I shall speak of the good Angels
nature common to all the Sons and Daughters of Adam and Eve 5. He took an humane Soul as well as an humane Body For he increased in wisdom and stature Luke 2.52 In the one in respect of his body in the other in respect of his Soul He whose knowledge did increase with his years must have a Subject proper for it which is no other than an humane Soul This was the Seat of his finite understanding and directed will distinct from the will of his Father and consequently of his Divine nature as may appear by that Luke 22.42 Not my Will but thine be done 6. In this union the two natures remain really distinct in Christ without either conversion or transubstantiation of the one into the other and without commixtion or confusion of both into one There was no conversion of the humane nature into the Divine or of the Divine into the humane 7. Though with us the Soul and Body being united make a Person yet in Christ the Soul and Body were so united as to have their subsistence not of themselves as in us but in the God-head No sooner was the Soul united to the Body but both Soul and Body had their subsistence in the Second Person in the Trinity SECT III. How our Saviour became Man THis union between our humane nature and the Deity of the Son of God was wrought in the womb of the Virgin Mary Yea our Saviour was not only made man in her but of her The humane nature which he assumed being made of her substance This I shall clear and make out by these assertions was conceived by the Holy Ghost 1. He was not conceived in her by the help of Man but by the power of the Holy Ghost Her womb was the Bride Chamber where the Holy Ghost did knit this indissoluble knot between the Deity of the Son of God and our humane nature Joseph was only Christs legal Father his Foster-Father Luke 3.23 Being as was supposed the Son of Joseph This conception therefore was wrought by the Holy Ghost He immediately and miraculously inabled the Virgin Mary to conceive our Saviour Luke 1.35 And the Angel said unto her the Holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore that holy thing which shall be born of thee shall be called the Son of God The Holy Ghost did not perform any proper act of Generation such as is the foundation of paternity but framed the humane nature of Christ of the substance of the Virgin 2. The humane nature of Christ was totally sanctified and so fitted for a personal union with the Word John 17.19 For their sakes I sanctified my self Christ out of his infinite love humbled himself and became Man Yet at the same time out of his infinite purity he would not defile himself by becoming sinful man The humane nature in its first original was formed by the Holy Ghost and in its formation sanctified and so united to the Word that as the first Adam was the fountain of our Impurity so the second Adam might be the fountain of our Righteousness 3. Christ took our nature cloathed with sinless infirmities Culpable and sinful infirmities he did not take on him Indeed poenal infirmities such as are common to all the Sons and Daughters of Adam as to be subject to pain grief and sorrow hunger thirst cold c. such he took on him Isa 53. v. 4. Surely he hath born our griefs and carried our sorrows But he took not on him poenal infirmities such as are personal He took our sinless infirmities to shew the truth of his humanity He took them on himself that he might pity us and might teach us by his holy example how to bear them 4. As the Virgin Mary conceived our Saviour by the power of the Holy Ghost so she brought him forth into the world He was born of her And under this head these particulars are to be taken into consideration 1. Christ was born of a woman that was a pure Virgin Born of the Virgin Mary untouched by man even when she brought him forth The promised Messias was to be born after a miraculous manner Jer. 31.22 The Lord hath created a new thing in the earth a woman shall incompass or inclose a man It is a new Creation because wrought in a woman without the help of man The Prophesie in Isaiah must be fulfilled Isa 7.14 Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel The Messias promised before and under the Law was to be born of a Virgin 2. The Messias was to be of the house and lineage of David Of whom the Apostle says Acts 2.30 that he being a Prophet knew that God had sworn with an oath to him that of the fruit of his loins according to the flesh he would raise up Christ to sit on his Throne And it is from many places of Scripture evident and certain that Mary and so Christ did lineally descend from David 3. Observe the time when Christ was born It was when Augustus was Emperor and taxed the Jews and all Nations under his dominion as we find Luke 2. 4. Observe the place where our Saviour was born It was in Village of Judah called Bethlehem that the Prophesie in Micah might be fullfilled Mich. 5.2 But thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel 5. Let us consider the manner of his Birth which was very mean namely in the Stable of a common Inn. 6. Observe the first tidings or manifestation of his birth which was made by Angels to poor Shepherds Luke 2.10 11. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people For unto you is born this day in the City of David a Saviour which is Christ the Lord And thus we have shewed how our Lord and Saviour was born into the World and became man Before I shut up this particular it will be needful that I shew why it was requisite he should be both God and Man 1. It was requisite he should be God for these reasons 1. That by his Divine and mnipotent power he might uphold his Humanity that it should not sink under the weight of Gods wrath lâ—id upon him for our sins * This sâ—nne think was shadowed in â—â—e Altar â—n which the Sacrifice waâ— to be burned which was made of wood but covered with brass to keep it from beiâ—g coâ—â—umed So Christ was Man but the weakness of the humane nature was covered with 〈◊〉 powâ—r oâ— Divinity so that it might be supported under its sufferings The wrath of God was so heavy that no meer Creature could bear up under it The man-hood of Christ would have sunk under those sufferings had not the Divine power upheld it 2. That he might
so do ye Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come He ordains that their Collections for the poor Saints and oblations should be on that day And St. John sayes Rev. 1.10 I was in the Spirit on the Lords day Thus the observation of the seventh day of the week which the Jews kept did cease and was buried with our Saviour And the observation of that day on which the Son of God rose by the practice of the blessed Apostles was transmitted to the Church of God and so hath continued in all ages of the Church ever since As God spake by Moses to the Israelites Exodus 31.13 Verily my Sabbaths ye shall keep for it is a sign between me and you viz. that you profess your selves to be my people in an especial manner So they that belong to the Church of Christ are known by observing the first day of the week on which he arose and by this mark among others are distinguished from such who own not Christ nor his Gospel 6. And lastly Let us consider the ends for which Christ arose And those were such as these 1. for our justification Rom. 4.25 He was delivered for our offences and rose again for our justification 2. To assure us of our resurrection If Christs body had not been raised how could we have expected the Resurrection of our bodies The Resurrection of the members depends upon the Resurrection of the Head 2 Cor. 4.14 3. That he might be declared to be the Son of God with power Rom. 1.4 by his Resurrection from the dead Therefore says the Apostle Acts 13.32.33 We declare unto you glad tidings how that the promise which was made unto the Fathers God hath fulfilled the same unto us their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee Christ was the Son of God before but then he appeared so to be against all contradiction For he arose by his own divine power which no meer man ever did or shall do 4. He rose again to encourage us firmly to believe in him as a most perfect Redeemer Our Surety is released and set free therefore Gods Justice is satisfied and so we are begotten unto a lively hope of eternal life by the Resurrection of Jesus Christ from the Dead 1 Pet. 1.3 5. By his Resurrection he hath shewed us how we ought to imitate him and to rise from the death of Sin to the life of Grace This the Apostle intimates to us Rom. 6.4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Let us consider therefore and seriously examine our selves whether we be risen with Christ or no Are our affections set on things above Acts 3.2 Do we delight in the Ordinances of God They that have a spiritual life will delight in that food whereby that spiritual life is maintained Do we delight in communion with God and exercise our selves in frequent meditation and the believing views of the Glory of the other life Those who are risen with Christ seek the things that are above SECT VIII Of our Saviours Ascension and sitting on Gods right Hand He ascended into Heaven THe words of the Creed are these He ascended into Heaven and sitteth on the right hand of God the Father Almighty In treating of this Article I shall first shew that the promised Messias was to ascend into Heaven 2. That our Jesus did really and truly ascend thither 3. I shall shew what Heaven it was he ascended into 4. The reasons of his Ascension 5. The time when he ascended 6. The place from whence he ascended I begin with the First namely that the promised Messias was to ascend into Heaven This was typified of him by the High Priests going once a year into the Holy of Holies Heb. 9.11 which was a type of Heaven The High Priest when he had slain the Sacrifice did with the blood thereof enter into the Holy of Holies So the Messias having offered up himself a Sacrifice to God for us with his own blood went into the Holy of Holies viz. into Heaven there to intercede for us by the virtue and merit of that blood And as this was typified so it was also prophesied of the Messias Psal 68.18 compared with Ephesians 4.8 Thou hast ascended up on high thou hast led Captivity Captive thou hast received gifts for men He was to conquer Sin and Death and Hell and triumphing over them he was to ascend to the highest Heaven and thence to send the precious and glorious gifts of the Spirit unto the Sons of Men. And accordingly he himself did foretell his Ascension John 6.62 and John 20.17 2. This was not only foretold of the Messias but really performed by him He who was the Eternal Son of God and by his Divinity present in Heaven while here upon the Earth did by local translation of his humane nature really and truly ascend from this earth below into the Heavens above as is sufficiently testified by these following Scriptures Mark 16.19 Luke 24.50 51. Acts 1.9 10. Christs Ascension was visibly performed in the sight of his Apostles They saw him when he ascended the holy Angels there present bearing also Testimony unto it Acts 1.10 11. 3. Let us consider the place he ascended unto which was the Heaven of Heavens he passed through all the regions of the air through all the coelestial Orbs till he came to the Heaven of Heavens the most glorious presence of the Majesty of God He ascended far above all visible Heavens to the third Heaven 2 Cor. 12.2 that he might fill all things that is fulfill all things prophesied of him 4. Let us consider the reasons why he ascended 1. Having finished the work of our Redemption it was meet he should return thither from whence he came John 16.28 John 17.4 5. 2. After his Humiliation his Exaltation was to follow The first step of which was his Resurrection and his Ascension another step of it 3. Christ by his Ascension manifested his victory over Sin Satan and Death 4. He Ascended to make intercession for us Rom. 8.34 1 Joh. 2.1 Heb. 9.24 5. That he might send down a more plentiful effusion of the gifts and graces of his Spirit And accordingly he tells his Apostles John 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you John 7.38 39. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water But this spake he of the spirit which they that believe on him should receive for the Holy-Ghost was not yet
unto Holiness 2 Tim. 2.19 Let every one that nameth the name of Christ depart from iniquity The end of Christs gathering them out of the World to be his people is that they may be holy and a peculiar people to himself zealous of good works Thus Moses speaking of the Congregation of Israel Deut. 7.6 Thou art an holy people unto the Lord thy God That is they were so by destination and engagement though many of them were not really soâ— 2. The Church may be called holy because it trains up people in the wayes of holiness and godliness 3. It may be called holy in respect though not of the greater yet of the better part of it whom God hath sanctified by the graces of his holy Spirit The other Attribute of the Church is Catholick Catholick as it is not in the Scriptures so was it not anciently in the Creed but inserted by the Fathers of the Constantinopolitan Council It signifies General or Vniversal Now the Church is called Catholick 1. In respect of place It being not now shut up in the narrow bounds of Judea but diffused through the World 2. In respect of persons All sorts of persons being promiscuously called to Faith in Christ Neither Jew nor Gentile neither bond nor free being excluded Gal. 3.28 3. In respect of times It comprehending all the Faithful that have been in all times and ages ever since the giving of the first promise that the seed of the woman should bruise the Serpents head And to our Saviours dayes and since then to the age in which we live and is to contitinue from hence by a continual accession to the end of the world Nay it doth not only include that part of the Church is now militant on earth but that also which is triumphant in Heaven Both they with us and we with them make one body mystical whereof Christ is the Head And all together together with the antient Patriarches and other holy men of God which lived under the Law do make up that one glorious Church which is called in the Scriptures the general Assembly the Church of the first born whose names are written in the Heavens Heb. 12.23 Catholick then the Church may be called in regard of extent whether we consider time place or persons 4. In respect of Doctrine because it maintains the Catholick Doctrine quae semper quae ubique quae abomnibus credita est Adversus Haereses c. 3 as Lirinensis d sayes which hath allwayes and in all places by all sorts of real Christians been received as Orthodox Catholick in this sence is the same with Orthodox and a Catholick Christian the same with a true professor A private Christian may be called Catholick in this sense And thus the Fathers of the purest times made use of this word Catholick to distinguish themselves from Hereticks according to that famous saying of Pacianus Christianus mihi nomen est Catholicus cognomen Christian saith he is my name and Catholick my sir-name By the one I am known from Infidels by the other from Hereticks And so long as the main body of Christians retained the form of wholsom words and kept the unity of the Spirit in the bond of peace it served fitly for a distinctive mark to know an Orthodox Professor from an Heretical But when the main body of the Church was once torn in pieces and every leading faction would be thought the true Church of Christ they took to themselves the name of Catholicks also And thus our great Masters in the Church of Rome have appropriated to themselves the name of catholicks accounting all men Hereticks that differ from them and do not hold communion with them in their errors And then they defend themselves by the name of Catholicks from having dealt unjustly with their fellow Christians men every way more Orthodox than themselves But let them talk what they will the Church which is truly Catholick containeth within it all those Congregations which are truly the Churches of Christ And all persons whatsoever who are true Christians belong to it So that whosoever is not of the Catholick Church cannot be of the true Church out of which ordinarily there is no Salvation 3. I come now to the distinctions of the Church 1. The Church of Christ may be considered either as Militant or Triumphant The Church Militant is that company of Christians here on earth who are in warfare warring against Satan the World and the Flesh 2. The Church Triumphant are those Saints who having vanquished and overcome those adversaries do now reign and triumph in Heaven This distinction is founded upon Ephes 3.14 15. Where the Apostle sayes I bow my knees unto the Father of our Lord Jesus Christ of whom the whole Family in heaven and earth is named The Family in Heaven is the Church Triumphant The Family on Earth the Church Militant of which the Apostle himself was one when he said 2 Tim. 4.7 I have fought a good fight I have finished my course I have kept the Faith The Triumphant we may read of Rev. 7.9 After this I beheld and lo a great multitude which no man could number of all Nations and Kindreds and People and Tongues stood before the Throne and before the Lamb cloathed with white Robes and Palms in their hands Having thus premised this distinction of the Church Militant and Triumphant I come now to speak particularly of the Church Militant 1. Then we must know that the Churcrh Militant here on earth consists partly of such as are truly of it partly of such as only in respect of their outward profession belong to it As the Holy Ghost speaks Rev. 2.9 of some who professed themselves Jews I know the Blasphemy of them that say they are Jews and are not but are the Synagogue of Satan so we may say of some who profess themselves Christians that they are very far from being such in truth and reality For prophane persons and hypocrites are rather in the Church than of it The Militant Church is either visible or invisible The visible Church is a visible company of people professing the Gospel whether they do it in truth and sincerity or no. It doth consist of good and bad It is compared to a net cast into the Sea which gathered of every kind c. Matth. 13.47 And to a field wherein were both wheat and tares Matth. 13.24 And to a great house wherein are vessels of several sorts some to honour some to dishonour 2 Tim. 2.20 The invisible Church consists of such as truly are what they profess themselves to be It is called invisible because it is not visible to the eyes of men They can see the profession but whether it proceed from the heart or no they cannot see The Invisible Church therefore is hid in the visible and there is no more difference between them than between the whole and a part 3. The Church Militant is distinguished into Particular and Vniversal A particular
that the Assizes drew nigh at which he could not expect but to be condemned surely above all things in the world he would endeavor to get his pardon 3. Let us seek it as those who are not content to be put off with any thing else besides it And to encourage us hereunto let us consider 1. God is ready to pardon He hath sworn that he delights not in the death of a sinner 2. Christ died for this very purpose to redeem us and when he was on the earth he complained that people would not come to him and believe in him that by him they might have life 3. All means of grace afforded to us are intimations that God intends us mercy if we be not wanting to our selves 4. All good motions and stirrings of the Spirit of God in our hearts are significations of his good will towards us 5. And lastly As vile or viler sinners then we are have obtained pardon and why then should not we encourage our selves to seek after pardon while it may be obtained SECT V. Of the Resurrection of the Body The Resurrection of the Body THis is one of the Principles of the Doctrine of Christ Heb. 6.2 'T is set before the Eternal Judgment which will adjudge men to their eternal state because 't is previous to it The Scripture speaks of a two-fold Resurrection 1. A Metaphorical Resurrection viz. that of the Soul out of the state of Sin and Spiritual Death Of this the Apostle speaks Ephes 2.1 Ye that were sometimes dead in Sins and Trespasses and Col. 2.13 You that were dead in your sins hath he quickned Grace Righteousness and Holiness is the Spiritual life of the Soul and where these are wanting there must needs be a spiritual death in sin Rom. 8.6 to be carnally minded is death but the Spirit is life because of Righteousness verse 10. that is the Soul is alive Spiritually when it is partaker of righteousness and grace Our Souls therefore must first rise from their state of death in sin to the new life of grace if we desire to have a part in the glorious Resurrection of the body to eternal life of of which I am to speak afterward and as the Apostle sayes Rom. 6.4 As Christ was raised from the dead so must we be raised from the death of sin that we may walk in newness of life 2. The Scripture speaks of a real Resurrection viz. of our bodies namely of the same body that died which shall be raised again and re-united to the same soul that at death departed from it This resurrection of the body is that which we profess to believe in this Article And to confirm our faith therein let us consider these two things 1. God can do it He can raise our bodies when dead to life again 2. He has declared he will do it 1. God can do it For he is Omnipotent Therefore saith our Saviour to the Sadducees who denied the Resurrection * Acts 26.8 Luke 18 27. Eph. 1 1â—.13 Ye do erre not knowing the Scriptures nor the power of God Mat. 22.29 And the Apostle Acts 26.8 reasons thus Why should it be thought a thing impossible that God should raise the dead He that could make this World out of nothing at first undoubtedly can raise up mans body again which though it have suffered many changes and transmutations yet is not turned into nothing Though the parts of mans body be dissolved yet they perish not The first dust out of which man was made was as far from being flesh as any ashes or dust now can be And God who is Omniscient knows how to distinguish the dust of one mans body from anothers And being Omnipotent can give to every body what belongs to it to make it the same numerical Body again This he can do according to the mighty working That Parable Ezekiel 37. Where by reviving dead bones is shewed that God would certainly restâ—re the pâ—ople of Israel out of captivity that Parable I say supposes the Resurrection of the Dead as a thing well known and certainly believed by that people whereby he is able to subdue all things to himself Phil. 3.21 Abraham thought it possible Heb. 11.18 19. When he really intended to Sacrifice his Son Isaac accounting that God was able to raise him up even from the Dead Job not only thought it possible but firmly believed it and spake of it with assurance Job 19. verse 25. For I know that my Redeemer liveth and that he shall stand at the latter day upon the earth verse 26. And though after my skin worms destroy this body yet in my flesh shall I see God verse 27. Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Martha doubted not of it John 11.24 For speaking of her brother Lazarus then dead She said I know that he shall rise again in the Resurrection at the last day And indeed there are many things in nature that seem to carry a resemblance of it When we go to sleep solemnly commending our selves to Gods pardoning mercy in Christ and to his gracious protection we do as it were lye down in our graves our sleep is a great resemblance of death and our rising in the morning of the Resurrection The Sun sets every night and disappears yet rises joyfully in the morning The Seed that we sow first dies before it be quickned 1 Cor. 15.56 The earth receiveth the bare seed and by corrupting it restoreth it in a better fashion than she took it in The Seed sâ—wn is so far from perishing that it rises up far more beautiful Whereas it was sown dry and hard it springs up fresh and green So why should it seem incredible that our bodies shall rise from corruption with far more excellent qualities than they had before God can raise them that is our first Argument 2. God hath declared that he will do it and that is abundantly sufficient to induce us to believe it Observe these Scriptures for the proof of it Dan. 12.2 And many * That is all shall arise and they will be many not a few For many is not opposed to all here but to few Romans 5.19 By the disobedience of one man many i. e. not a few were made sinners For all were made sinners of them that slept in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt John 5.28 29. Marvel not at this for the hour is coming in which all that are in the Graves shall hear his voice and shall come forth they that have done good unto the Resurrection of life and they that have done evil unto the Resurrection of damnation Acts 24.15 And I have hope towards God which they themselves also allow that there shall be a Resurrection of the dead both of the just and unjust Luke 14.14 Thou shalt be recompenced at the
Seal of the Covenant and therefore the less is spoken of it in the New 3. Those truths which were not controverted in the Apostles dayes they were not so zealous in pressing or defending there being not any apparent reason or occasion for it And of that nature the Baptism of Infants seems to be 4. Those Scriptures which speak of the priviledges of Children or Infants are the fittest Judges of this controversie and not those which speak only of the priviledges of grown or adult persons As if the question be whether any Infants may be saved you must not determine it by Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned For this concerns only grown persons but by such scriptures as these Gen. 17. v. 7. and v. 10.11 12. Where God promises to be a God to Abraham and to his Seed and requires that his male children at eight dayes old should be circumcised as a token or seal of the Covenant between him and them So if there should be a question started whether Parents ought to maintain their Children in their Infancy you must not determine this question by 2 Thes 3.10 Where the Apostles sayes this we commanded you that if any will not work neither should he eat but by 1 Tim. 5.8 He that provides not for his family is worse than an Infidel And according to this rule we must proceed in this matter This controversie must be determined by those places of Scripture which do either express or imply the priviledges of Infants Having laid down these rules I come now to give some arguments or reasons for Infant Baptism 1. The Covenant of Grace stands now in force for the benefit of the Children of believing Parents and if they be within the Covenant of God the Seal * Esse foederatum sufficit ad accipiendum signum foederis Dave nant Haec est fundamentalis ratio paedo-baptizmi Daneus of the Covenant belongs to them Be baptized every one of you sayes the Apostle to the converted Jews Acts 2.39 For the promise is to you and to your Children The same Greek word that is here used for children is used for Infants and Children at nurse as may appear if you consult 1 Cor. 7.14 1 Thes 2.7 If it were not so the converted Jews should have suffered loss by believing in Christ namely if their children should be excluded now from the promise or Covenant of grace who were included in it for 2000 years before under the old Administration For as we said before God established a Covenant with Abraham and his seed And Isaac was within this Covenant when he was but eight dayes old and received the Seal of it Now concerning this Covenant made with Abraham observe these particulars 1. It was an evangelical Covenant and the Seal of it viz. Circumcision was the Seal of the righteousness which is by Faith Rom. 4.11 2. It belonged not to Abraham only but to his Children 3. This blessing bestowed on believing Abraham was to descend on the believing Gentiles Gal. 3.14 For he was to be the Father of all them that believe though they were not circumcised as the Apostle tells us in the place fore-quoted Rom. 4.11 Now could the believing Gentiles be heirs of this Covenant according to promise as it is Gal. 3.29 if their children be excluded from it For the Childrens right to the Covenant and promise is part of the Fathers inheritance the promise being I will be a God to thee and thy seed 4. Consider the Covenant of Grace hath alwayes been one and the same for substance though not as to manner of Administration And under the Old Testament it took in Children and can we think it leaves them out now under the Gospel Surely the grace of God is not straiter under the Gospel than it was under the Law For Christ is the Mediator of a better Covenant as the Apostle tellls us Heb. 8.6 that is of a better administration of the Covenant of Grace And how could this be if infants who were within the Covenant under the Law should now be out of it under the Gospel But to clear this matter yet further the Apostle tells us that Children of believers are foederally holy 1 Cor. 7.14 Else were your Children unclean but now are they holy As if he should have said if both Parents were Heathens then were their Children unclean that is out of Covenant but now one of them being a Christian it pleases God that the Child shall have benefit and priviledge by that Parent now are they holy that is in Covenant with God And in this sense If the root be holy so also are the branches Rom. 11.16 If the Parents be holy so also are the Children The Apostle speaks not of an inward holiness inhering in the nature of the Child but of an outward holiness or right to Church Priviledges and Ordinances And according to this sense those words of Ezra are to be understood Ezra 9.2 Ye have mingled the holy seed that is that are in Covenant with the Nations that is with those who are out of Covenant I know the Anabaptists interpret those words of the Apostle now are your Children holy to import no more but this they are legitimate and no bastards But that cannot be the meaning of them For the Children then of many Pagans would be as holy as they For multitudes of them are born in lawful Wedlock and so no bastards All visible members of the Jewish Church had a foederal right to the Sacraments 1 Cor. 10.2 3 4. They were all baptized into Moses all eat the same spiritual meat and yet with many of them God was not well pleased This foederal right did not stamp on them a character of saving grace but was only a right to the means of Salvation and how far God would make them effectual no man could tell Some that had a right to them made no right use of them For an infant therefore to be born of Christian Parents professing to believe in Christ and willing solemnly to dedicate him to God is all that God requires of an infant to give him Title to his Covenant * Hypocrites may have a right to outward Church priviledges though the Spiritual benefit do not belong to them they not making a right use of them No outward Ordinance is intended for the elect only Christ aâ—d â—is Apostles admitted some to Church priviledges that shall never be sâ—ved We must baptize all whom the Parents bring with such a profession for themselves and their children And their Infants are in Covenant because reputatively their Parents wills are theirs to dispose of them for their good And the Children are supposed to consent by their Parents who consent for them And the Parents will is reckoned for the Childs till he come to age to have a will of his own His Parents faith and consent to dedicate him to God is his Title
then beware lest thou forget thy God How apt are people at a full table to offend with their teeth yea and with their tongues also The table of a Glutton is usually a snare not only to his body but to his soul 9. 'T is a time-wasting sin Long sitting at meals and feasts how much precious time doth it devour which should be better imployed 10. 'T is a costly expensive sin It overthrows and wasts many a mans estate How great a part of the riches of many Kingdoms are spent in riot excess and luxury God threatens Prov. 23.20 That the glutton shall come to poverty And so it very frequently happens 11. It hinders mercy and liberality and relief of the poor For frugality is the purse-bearer to Charity The Prodigal House-keeper is not usually the most charitable to the poor True and prudeâ—t hospitality is one thing and prodigal house-keeping is another They that spend so much upon their own bellies seldom are so charitable to the poor as they might and ought to be 12. Gluttony is alwayes a great crime but much more heinous in times of publick calamity and when the people of God are under great afflictions See what God sayes by the Prophet Amos 6.1 4 5 6. Wo to them that are at ease in Zion who lye upon beds of Ivory and stretch themselves upon their couches and eat the Lambs out of the Flock and Calves out of the stall That chaunt to the sound of the viol and invent to themselves instruments of musick that drink wine in bowls and anoint themselves with the chief oyntments but they are not grieved for the affliction of Joseph Observe also what God saith by the Prophet Isaias Chap. 22. Verse 12.13 14 And in that day did the Lord God of Hosts call to weeping and to mourning and to baldness and to girding with sack-cloath and behold joy and gladness slaying Oxen and killing Sheep eating flesh and drinking wine let us eat and drink for to morrow we shall dye And it was revealed in mine ears by the Lord of Hosts surely this iniquity shall not be purged from you till ye dyâ— saith the Lord. Lastly The greatness of this sin may appear in this that it is so often and so frequently committed Gods own people I suppose are not often tempted and overcome by drunkenness or uncleanness but let them take heed of Gluttony For this sin is apt to steal upon people before they are aware 'T is a sin that is apt to incorporate it felf with our appetite and desire of eating for the preservation of our health Our corrupt nature is as prone to excess in this kind as any other and therefore we had need be the more watchful against it And so much of the great evil and danger of this Sin 4. I come now in the last place to prescribe some helps and remedies against it 1. Look upon all your food as given you by God Receive it as from his hand and beg his blessing upon it And remember the Apostles rule whether ye eat or drink or whatever you do do all to the glory of God And if you have Gods glory in your eye it will be a great means to keep you from intemperance in this kind 2. Labour to mortifie and subdue the irregular inclinations and desires of the flesh What a horrible thing is it that a mans heart should be set upon the pleasing of his belly They that are true Christians ought to crucifie the flesh with its affections and lusts 3. Remember how the first sin came into the World by eating O sin not as our first Parents did by an inordinate pleasing of your appetite 4. Check your appetite and resolve that shall not be satisfied to the full Be affraid of sinful excess The Apostle speaks of some Jude verse 12. that did eat without fear A man that would be temperate in this kind must be watchful over himself and must exercise some authority over his appetite For the belly is a Brute that commonly hath its ears stopt to Scripture or reason 5. Use all sensual delights in subserviency unto as means to their right end namely to make you more thankful more fit and more chearful in the service of God 6. Labour to understand well what is most conducing to your health and let that be the ordinary rule and measure of your diet both for quantity and quality Man in endued with reason as well as appetite and reason if we will listen to it will tell us that our health is more to be regarded than our appetite God alloweth us that which is most for our health and forbiddeth us nothing but that which will hurt us God would have us temperate that a healthful body may be serviceable to our Souls in our Masters work The common rule that most people do go by in cating is their appetite They think they must eat as they have appetite and if they could eat more with an appetite and not be sick after it they think they have not been guilty of Gluttony and excess Mr. Baxter who is not only a learned Divine but a skilful Physitian also writing about this sin of Gluttony and the frequency of it in his cases of conscience pag. 378. Conjectures that most sorts of people do usually offend herein and that particularly labouring people do ordinarily eat near a fourth part more than they need that Shop-keepers and persons of easier Trades near a third part that voluptuous Gentlemen and their attendants do often exceed near half and that the children of such Parents as govern not their appetites but let them eat and drink as often and as much as they will do usually exceed above half and thereby lay the foundation of the miseries and diseases of their whole life after And therefore he judges that children should be taught betimes some common and necessary precepts about their diet and what tends to health and prolonging their life and what to sickness and death and that these principles should be instilled into them with other moral precepts in the books that they first learn For 't is certain that none love sickness and death but all love health and life And therefore those whom the fear of God doth not restrain from this kind of excess may possibly be restrained from it through the fear of sickness and death But alass few grown people much less children have any considerable knowledge what measure is best for them to use but the common though deceitful rule they go by is their appetite 7. Sit not too long at meals For by that means people are tempted to eat a little and a little more and so at last they fall into excess 8. Do not over perswade and importune others to eat more than they have a mind to notwithstanding it is counted so great a piece of civility so to do We think them highly culpable who urge people to drink more than is fit for them why then
God expects it from us But now the things opposite to it are 1. Inward fretting vexing and tumultuation of spirit and rising of the heart against the Almighty 2. Sinking of Spirit desponding and despairing of help 3. Outward murmuring complaining and repining 4. Sinful shifts to help our selves And so much of the nature of true Christian contentment 5. I come now to shew the amiableness and excellency of this frame of Spirit 1. True Christian contentment is not a single grace but a constellation a cluster of many graces particularly of Faith Patience Humility and self-denial As the perfumed oyl that was poured upon Aarons head was made up of several sweet ingredients so is this grace a compound of many other graces Where this is we may assure our selves there are many graces exercised 2. 'T is a frame and temper highly pleasing to God The Apostle tells us 1 Pet. 3.4 That a meek and a quiet spirit is in the sight of God of great price There is hardly a higher commendation of any grace in the Scripture That must needs be very excellent which is by God himself so highly esteemed 3. 'T is a frame of Spirit that gives God his due They that are endued with it do acknowledge God as their Lord and owner They acknowledge his plenary dominion over them And 't is fit and comely that we who received our life and being from God should own his Soveraignty and dominion over us 4. 'T is a frame of Spirit that will be greatly rewarded For the more contented any man is the greater is his obedience to God and the greater his obedience the greater will be his reward Besides even in this world a placid quiet sedate frame of heart makes our life easie and delightful and so carries its reward along with it whereas a turbulent discontented frame of Spirit disorders and disquiets a man beyond all expression And so much of the amiableness of this sâ—â— 6. I come now to give some Directions for the attaining of it 1. Mortify Pride which is the seminary of many sins especially of this of repining Compare your sufferings and your sins together and see whether your sins be not far more than your sufferings Consider therefore not so much what you feel as what you deserve 2. Consider how many mercies and blessings you daily enjoy and stir up your self to be exceeding thankful for them Thankfulness and discontent cannot stand together Therefore when ever you find your self tempted to unquietness of mind think of your mercies and provoke and stir up your heart to be thankful to God for them and that will drive away your discontent 3. Consider wherein the happiness of man consists and labour to secure that happiness to your self Do not estimate the happiness of man by the opinion of worldly men who think those men only happy who are rich and enjoy the pleasures and delights of the world But remember that mans true happiness consists in reconciliation with God through Christ in conformity of our natures to him in living holily and righteously and being serviceable to God in our Generation according to our several capacities If it be thus with us we are happy what ever our condition be in this world People are much mistaken in the nature of good and evil and have not the true measures of it That is good to a man which makes him better and that is evil to him which makes him worse Now ordinarily ten to one receive more hurt by prosperity than by adversity 4. Look downward on those beneath you and not upward on those above you 'T is a very ill natured thing for any man to think himself miserable because he sees another to have higher enjoyments than himself There is scarce a greater folly and unhappiness incident to humane nature than a fond admiration of other mens enjoyments and a contempt of and discontent at our own Look not upward therefore on those above you but look downward and you will find the world to be like a great Hospital full of poor sick distracted diseased pained afflicted persons and how many thousands will you find with whom you would be loath to change conditions 'T was a good speech of one of the Ancients who said if all mens sufferings were put into one common bank men would choose rather to go away with their own share than take their dividend of the common calamities Nay consider how many of Gods own Children have suffered for worse things than any you have suffered He that has his understanding and all his senses intire has in that an over-ballance to most outward adversities Consider therefore how many mercies thou dost still enjoy Murmur not at what thou hast lost but be thankful for what thou hast left 5. Consider no affliction comes out of the dust It is the Lord that brings us and our afflictions together No warrant comes to arrest our bodies with pain but it comes under the hand and seal of heaven No Habeas-Corpus to remove any friend or relation of ours but it comes under the hand and seal of the great judge No affliction happens to us but it is reached out by the hand of God our Creator to whom we ow subjection as having received our being from him Let us look therefore beyond instruments for they are but the servitors to put the cup into our hands which our heavenly Father hath given us to drink 6. Let us consider what part God hath appointed every one of us to act in this World and let us labour to act that part well not troubling our selves about the parts that others are appointed to act The world is a great stage 'T is not so much material what part we are to act provided we act it well He that is appointed to act the part of a Servant and does it well is as much commended and rewarded as he that acted the part of a Master In the body of man the foot is of great use though not of so much as the head It must not therefore complain because it is not the head Let every one duly consider the place and station God hath put him in and the part and particular duty he requires of him and let him set himself with all faithfulness to perform it not murmuring at the part given to another 7. A great help to contentment is to enjoy the present thankfully and not to be over solicitous about the future Wouldst thou live contentedly Be not over thoughtful for to morrow but cast all thy cares on God who hath promised that he will never leave nor forsake those that are his Heb. 13.5 8. Interpret all Gods providences so as intended to draw thee nearer to him and none of them to drive thee away from him In very faithfulness hast thou afflicted me saith David Psal 119.75 Consider God has very gracious ends in afflicting his own people 1. Sanctified affliction is one of the most awakening calls to repentance