Christian-Experiences FROM Scripture-Evidences UNDER This Variety or several Heads Viz. 1. Comfort for Believers against their fears and dismayings 2. Comfort for Believers from their spiritual Incomes 3. Mans fruitlesness without saving faith being a parallel between the belief of most and the belief of Devils 4. Councel unto Saints as sojourners and strangers 5. Mans folly in determining by present evens or state of things By Richard Coler Preacher of the word at Broughton in Hampshire PSAL. 31. 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. London Printed for Tho. Brewsteâ— and are to be sold at his shop at the sign of three Bibles near the West end of Pauls 1652. To the Right Honorable Col Richard Norton OF Southwick in the County of Southampton a Member of the High Court of Parliament Grace and Peace be multiplied c. Honored Sir DId not the Title page bespeak your Condescension I durst not thus presume this Dedication But I am thus bold because harmless free from flattery though not from fear But knowing that the Lord whom you serve who being so Great and Glorious yet is so Good and Gracious as not to despise the day of small things nay such is his Goodness Zech. 4. 10. that he accepteth succoureth and supporteth it not breaking the bruised reed or quenching the smoaking flax yea the poor mite with a free and Mark 12. 43. willing heart is accepted as a Treasure in Christs Treasury And then shall not Christians O that name Christian not the titular but the real Christian that Prayeth in Prosperity and Praiseth in Adversity that is indeed a Peice of that Master-peice of the New Creation in the Mat. 10. 39. Lord Jesus Christ that findeth life by loosing of it and self by throwing it away that is watchful in every thing but careful for nothing who feasts with Divine favour and companies with sweet fear living in highest hope Christ in him the hope of glory who being above all in advancement is the lowest of all in abasement Thus was the nature of our Lord Jesus he humbled Phil. 2. 5 7 8 9. himself to behold things below Let the same minde be also in you own truth though in the plainest stile the lowest form the least appearance the meanest person like not the face for the dress sake but the dress for the face sake Truth is lovely and to be Beloved not for the habit and notion but for the Nature and Naked Primitive purity truths union with the soul or rather with the Soul of our soul the truth as it is in Jesus This I have endeavoured after in this little Tract and I doubt nothing material shall be found therein but what is consonant to Scripture and the experience of the Saints I confess it is but a diminitive not suiting the greatness of your person nor the excellency of your endowments but to testifie what I would do and what I could wish some attainment worthy your owning and receiving the which having not I do beseech you to accept of what I have it is indeed but a little little yet it is what I have received not from men or of men but of the Lord A few Christian Experiences with Scripture Evidences And so far I doubt not but you will Patronize the Lord having taught you the truth of Text and Title in the field to admiration Who taught your hands to War and your fingers to fight through Isa 41. 10. many and great Transactions many and great Atchievements many and emminent Victories was it not the Lord saying Fear not I am with you be not dismayed I am thy God helping upholding you against number power policy What speaks experience in the streets of Havant Downs of Chereton the Siege of Basing may not you truly say That special providence and special presence was not once or twice but imminently about your person and prospering your affairs owning the day of small things sometimes but as a worm amidst an host of Isa 41. 14. adversaries giving you resolution strength courage to pass through many strengths yea many Troops to the astonishment of spectators and the calling forth of the highest acts of Temporary faith for the present and future ages But I shall say no more such things being so well known amongst the godly in the Countrey who were your friends and followers Onely Right Honorable as the day of small things may not be dispised so those days of great things must not be forgotten Remember O Remember in this forgetful age the mercies of old the Lord hath vouchsafed unto you My hearts desire is that you might live in deliverances and successes in time of peace that you experimentally have been partaker of in time of war And that God who was with you over you and made you instrumental doing wonders in the field would also still be with you and make you as savingly successful in your Councels The Chariot wheels of Through-Reformation drive on heavily and I do not wonder because great bodies move slowly yet if sure to Gospel terms it will bring comfort in the end to answer all your Pains Patience and expence In the interim were but the life of those Ordinances put into life which are against Sabbath-breaking Swearing Blasphemy Drunkenness and Rioting c. certainly a further blessing might attend this Common-wealth but I fear the want will cause woe Oh that Vnder-Officers might exercise their duty conscionably and carefully against such as these and not be such as these themselves The Lords day and Gospel Ordinances under Christian Magistracy ought not to be so slighted by any plea whatsoever where Christian Liberty is granted away with Licentious Liberty no conscience consciencious but wil confess the Commandment is holy just and Rom. 7. 12. good But if any such object That the Magistrate hath not to do in such cases as some cry out Penalty is Persecution to such an Objector I shall onely say Non est persecutor vester sed persecutor persecutoris vestri id est erroris vestri the Magistrate is not your persecutor but a persecutor of your persecutor that is your error What evil is it to put restraint unto Licentiousness What evil to put constraint on that that makes for holiness But what good would be manifest if penalty on either certainly a stop to sin and an advance of profession if not of piety and I am sure a discharge of duty But I must return submitting and beseeching you to pass by my failings and to accept of these few lines part of which you once granted the hearing of in a Family-exercise which is now presented unto your reading but before you pass into it receive that which is most intended something of comfort and spiritual incomes the Lord being about believers they are surrounded with a Gracious Gloriousness and a Glorious Graciousness you have experienced it abroad now within In bread
nations men and devils combine do not grumble nor fear the wil and work of your heavenly father must be done However beliver go forward with your occasions with a holy subjection unto thy fathers will but take this in that whether it be life or liberty prosperity or adversity for so did Christ it be with resignation of all to God Matth. 26. 39. Not my will but thine be done Believers in times of fears must do as the children of Israel did Exod. 14. they were incompassed with a huge host and the red sea yet they go forward till they could go no further and then comes in that Stand still and see the salvation of the Lord So must believers in the midst of all national fears still be a going forward and see the salvation of God in all their enterprizes But you will further object Though I fear national troubles it is not I alone but Obj. many godly and eminent Christians are at a stand about the present affairs and proceedings And can you blame me to have fears who am but in the lower form I shall not blame but argue what cause of fears since being a believer thou hast Ans such refreshments as Gods presence doth afford unto his in any straits and troubles And what cause of fears can there be when all for Gods people shall work for their advantage thus saith the Apostle Rom. 8. 28. All shall work together for good to them that love God and thou loving God let it be tribulation or persecution good will be brought out of thy troubles and afflictions God will overturn Kings and Kingdoms yet if it produce good for thee what cause of fears God hath thrown down Ahasuerus with his hundred and twenty Provinces and the more he throws down the nearer is the end of all things and this should be so far from grief to Gods people that they should rejoyce yea lift up you heads you redeemed of the Lord the more shakings of the worlds powers the nearer is your everlasting joy Be glad then and rejoyce for the day of your redemption draweth nigh And the Text gives you this comfort that though foraign invasions come never so strong and home-bred enemies plot never so secretly yet fear not overcoming for thou shalt overcome saith the Lord unto his Church and people at the 15 and 16 Verses Behold I will make thee speaking of the worm Jacob to thresh the mountains and beat them smal and shalt make the hills as chaff and fan them and carry them away Do but consider these expressions and here 's enough to answer all national fears and enough to draw forth thy spirit to rejoce in the Lord and to glory in the holy one of Israel Comfort for Believers From their Spiritual Incomes 1 Cor. 6. 17. But he that is joyned unto the Lord is one Spirit CHAP. I. Shewing the scope of the words and how Believers and Christ are one Spirit THe Apostle in the former part of this Chapter reproveth the Corinthians about their going to Law about things indifferent and in the verse before the Text about Fornication He brings in these words as lifting up his present Argument to a more high and spiritual Conclusion Know you not saith he v. 16. that is You do know what Moses saith that Two shall be one flesh this is matrimonial coupling The same effect hath Fornication and sin He that joyns himself to Drunkenness and Adultery is one with Drunkenness and Adultery But now the Lord to whom Believers are joyned hath a spirit above the world and such base carnal defilements For he that is joyned unto an Harlot is one body but he that is joyned to Jesus Christ is one Spirit The scope of these words holds forth that heavenly union and communion that is between Christ and every Believer And the Apostle brings them in as a royalty that every Child of God hath by being joyned to Christ as if he would have them boast in this their present Income above all such bitter sweets and pleasures of sin which are but for a moment Mark therefore how he opposeth it against â—he poor and beggerly Contracts of this World and Sin as being loth to speak so much of the worlds miscarriages and defilements and to hold so long from the spiritual souls enjoyment He doth as it were wind up another key delighting in that wherein his heart had found joy and experimental comfort for every Believer is in union with Christ and Christ is in union with every Believer Yea here 's my triumph here 's my glory Every Believer hath not only union but communion also for between a Believer and Christ there is union they are one and not only so but there is enjoyment of communion in this union They are one Spirit In the words two things are to be enquired into First what is meant by being one And secondly what is meant by being one Spirit 1. By Vnion we are not to understand Corporal or Personal union as if the Husband should be the Wife the Father the Son or the Head the Members or contrary but by being one with Christ is a Spiritual and Conjugal union an union of Relations as Head and Members Husband and Wife which though they be two in appearance yet are but one in compliance and acquaintance As Moses saith in Natures wedlock Two shall be one flesh that is man and wife shall live and move and act together for each other So Christ and every Believer though they be different persons as head and members husband and wife yet they both have but one Father one house one home they live and move and act together have one compliance one acquaintance one enjoyment one in love one in heart one all And the summ of this is eminently set forth in Eph. 5. from the 23. v. to the end of the Chapter 2. What is meant by being one Spirit for this is Spiritual conjunction In corporal conjunctions there is a union in flesh but this union of Christ with the soul is spiritual they are one Spirit By Spirit here we are not to understand the essential being of God or Christ for he is said to be a Spirit Joh. 4. 24. God is a Spirit He speaks it of his universal nature as he is Infinite and Omniscient thus neither Angels or men are in union with him onely Jesus Christ who is God equal with the Father blessed for ever comprehending all things by whom all things subsist But by Spirit here is meant the participation of the gifts and graces of God whereby he doth cooperate and work in our hearts a conformity to all those holy ends and purposes as he hath awarded in his Word to all the faithful in Christ Jesus So that by Spirit we are to understand the fruits of the Spirit And thus you may have a Cloud of witnesses Rom. 8. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you He
fears must be removed as well as outward favors must be remembred not by sword but by shines the Fathers saying I am with thee Now the Lord himself make you victorious over all dismayings and lead you and your Precious Pious and Elect Consort into the Chambers of his own Special Presence where you may enjoy the Full Fruition of the Sweetest Promises the Richest Graces the Noblest Hopes and the Highest Priviledges Which are the unfained wishes of him who is the meanest in the things of Christ Rich. Coler To the Christian Inhabitants in the Parish of Broughton in the county of Southampton and to the godly professors of the Gospel of Christ in some of the places adjacent Grace and Peace be Multiplyed c. Friends I Could not chuse but make mention of you in the front of this Discourse and that for these two Reasons amongst many others First Because most of you did sympathize with me in my late sorrows and were very willing and freely active for my enlargement Secondly Because most of you at sundry times either publiquely or privately have been partakers in hearing of what is here presented unto your reading And because most have want of memory especially to retain spiritual and heavenly truths I have put forth this for your hands that through the grace of Christ every one may put home unto their hearts according as every one hath need But to be as quick as my intent I shall cast what I have to say to you and those whom it most concerns into two or three words as followeth 1. A Word or two by way of Account 2. A word by way of Caution 3. But a word and that by way of Councel First By way of Account To testifie that about six moneths since a Thanksgiving Sermon for that great deliverance at Worcester was published under my name intituled Goodness and works of wonder which Sermon I own and doubt not but that it is both Orthodox and Consonant to the Doctrine of the Scripture and the harmony of the late reformed Churches And this I testifie against any such scandal of Recantation or Satisfaction knowing nothing therein for substance but what is agreeable to the word of God And if any can prove or make appear the contrary namely any error or untruth worthy recantation or any thing of wrong which meriteth satisfaction Let such an offence be worthily pickt out and as publiquely stated and let not any doubt but a ready Account shall chearfully be acknowledged But to give satisfaction where no wrong appears and a recantation where no error is found were to injure truth and stablish error But interdictum esse jure naturae As for any expressions of tartness if they be but words and not untruths why should I be made an offender or any man to be offended for a word words have their weight but it is matter makes an Accusation and my wish is since no man nominally is accused by me that none as from me would accuse themselves And though some have a faculty to take every thing in the worst who have a minde to make things odious I say though such can extract poyson out of any expression yet conscientious hearts will not And as for others let them know I was not light but serious in the similitude And most know that comparisons are not conclusions they are to set off yet they do not conclude Verba in definitionibus posita non actum sed potentiam significant And this is no strange rule amongst Logicians That words used in definition do not signifie the very act indeed but the power aptness or the inclination thereunto And if in definitions why not in illustrations Secondly In way of Account Having been about two years upon the exposition of the 5 6 7 Chapters of Matthews Gospel I delivered for Doctrine from the scope of the 9 Ver. in the 6. Chapter That the Lords Prayer improperly though vulgarly counted and called so was but part of Christs Sermon and none of Christs Prayer For Christ could not pray for pardon of sin in a proper sense who was without sin neither guile found in his mouth This I thought good to assert in this Epistle to silence if not for the satisfaction of such who think I should be ashamed to publish preach and own such Doctrine because they will wilfully and ignorantly wrangle against the clear truth of the Gospel Thirdly By way of Account which is the least of all yet something therein as a motive unto my self to publish these notes namely to silence such tongues which are too too apt for any Accusation charging me that I preach nothing but other mens labors But to testifie that I do not steal but study and according to my poor mite labor in the Word and Doctrine not what I have received from men but what I have received from the Lord that I have delivered unto you comparing spiritual things with spiritual studying the Scriptures against mens distempers that if by any means I might be a manuductor to draw any out of the fire of their sins into the saving knowledge of the love of the Lord Jesus This in way of Account Secondly By way of Caution Take heed of a prejudiced spirit in any of you against truth though it comes unto you in never so plain a stile yet if truth esteem of it though it come unto you in an earthen vessel though the person be despised yet let not the endeavor It is a great fault of some who are very ready and apt to represent the dark part of things but will over look the light All the good endeavored shall not once be mentioned but if but a seeming fault that shall be aggravated and heightned This hath been hitherto my lot and portion and therefore I must give it by way of caution Thirdly and lastly by way of Councel These are evil times wherein too too many depart from the faith which was given to the Saints that trifle and slight the precious truths of the Lord Jesus But O do you keep close with God and to your Christian principles let none take your Crown from you be not ashamed of the Gospel nor a shame to the Gospel hold fast your profession with a holy conversation be burning and shining lights in your generation Fighting the good fight of faith and persevering unto the end that through mercy you may have an entrance into everlasting glory Two things let me intreat 1. Read and consider for it is with Sermons as with a playster Let the playster be never so soveraign yet if not applied unto the soar it profiteth nothing So if Sermons be never so soveraign spread with promises never so precious and threatnings never so searching yet if not applied no comfort is perswaded to a poor perplexed and sick fearing soul nor no malady asswaged or removed from the brawny and sin-festered souls therefore meditate and consider And then 2. Read and resolve as you have
of mirth But now how constant are they in sable their eyes bedewed with tears their hearts with sighs fears and dismayings begirt them round about Well Christians God the Father and Christ the Son takes notice of it Saith Christ Ioh 14 1. Let not your hearts be troubled but rest depend rely Ye believe in God believe also in me Though the wicked rise high in their false and fleeting joy yet know believing soul Christ is for you and the Sera certa vindicta Dei Father is for you And though he comes slow yet he comes sure yea he hath engaged himself on your behalf given you his promise Ioh. 4. 18. and his hearty love is in it I will not leave you comfortless I will come to you And this is not only Christs but the Fathers express too Fear not be not dismayd I will help thee I will uphold thee c. And now what 's the matter thy soul is still cast down thy heart so full of sighs thy eyes so full of tears Come hither in the name of Jesus I summon every ingenuous drooping doubting Christian to bring in all your fears all dismayings yea all objections let them be what they will Here 's that in the Text will answer all let the souls necessities be what they will If the Father of comfort can help if the God of consolation can cure thee if he that trod the wine press alone that led captivity captive and triumphed over death and hell yea if Christ the right hand of Gods righteousness can sustain thee all this in this Text is held out unto thee for so the 14. verse tels thee Fear not thou worm Jacob and ye men of Israel I will help thee saith the Lord and thy Redeemer the Holy one of Israel Compare this but with the Text and you may clearly gather the scope of the Holy Ghost is to set out the tender care and zeal of God the Father and Christ the Son to stop the current of fears and dismayings which are so incident unto his Church and people This truth speaks Moses Exod. 3 7. Thus saith the Lord I have surely seen the Videndo vidi certò seriò affliction of my people and I have heard their cry by reason of their taskmasters for I know their sorrows If God take such acquaintance with his people while in the land of Egypt when the child is in darkness what doth he do the Child being light in the Lord Jesus In the Text you have him like a husband who knowing his wives weakness and mistrustings will lay in symptoms of his love to take off jealousies and fears Though I am abroad saith the husband yet still I am with thee I am at home my Love and my care is still for thee So saith the Head and Husband Jesus Christ unto his Church Thou harbourest fears and jealousies of my love thou thinkest I am like a wayfaring man staying but for a night but know my love is constant and my care is tender believe it and be comforted I give you no such cause of jealousie and fears The world thinks thee a poor go-by-the ground as one forsaken A worm and so is ready to tread on thee But for my part I am thy Redeemer the Holy one of Israel fear thou not but chear thy heart and free thy heart from these dismayings for I am with thee I am thy God c. Thus doubting Christian does thy Head and Husband lay in symptoms of his zeal and realities of his love as Paul sayes to the Colossians c. 2. v. 5. Though I am absent in the flesh yet am I present with you in the spirit c. So says Christ unto his Church and to every believing soul Though I am absent yet I am present and I joy in thee why shouldst not thou joy in me However do not fear be not dismayed Mark how kindly he speaks it as if he would take near and dear acquaintance with thee communicating himself in the life of all relations Were I with thee but as a Lord thou being my servant or as a friend I counting you my friend as at the 8. verse where he sayes Thou believer art my servant the seed of Abraham my friend this were enough But now when God is with thee not only as a Lord but as a friend not only as a friend but as a favourer not only as a favourer but as a Father yea as a Head as a Husband as a Redeemer yea combining all these in one I am with thee what a sweet pledge of love is here Who would be dismayed or rather who would not be in love with such a Love whose presence is fulness of joy Psal 16. 11. In thy presence is fulness of joy at thy right hand pleasures for evermore Why this gracious presence is about every Believer I do not say glorious And it is the same right hand which if evermore pleasures do attend it why should ever and anon fears and dismayings so affright it Have you not seen the ingenuous Mother sitting up with her beloved Child suckling and feeding it to quiet the crying and complainings and in the swooning fits laying the head in her bosom the child in her lap begirts it round with her arms saying Peace my child thou shalt not fall why dost thou faint c. Just thus is God our Father in the Text you have him as it were sitting up with his Church and people in their swooning state putting his right hand of righteousness round about offering of it wine and milk I am with thee why dost thou faint Be not afraid my Babe of grace thou Petty fidian Having me by thee what wouldst thou more Therefore be not faithless but believing be not fearful but be chearful I may do as the Nurse doth sometimes she takes away the stool that the Child may close and clink more fast to her hand So may I says God who am a Father and Mother both to a fearing Christian I may take away all outward supports on which thou art so apt to lean but if I stand by thee my self and support thee with the right hand of my own righteousness be not afraid be not dismayd And that God does all this is very clear in the face of the words yea and that he might fasten this upon every believer do but mark how the Lord avers it over and over again I will strengthen thee I will help thee yea I will uphold thee As if he should say If you had but my bare word you may believe me but if yea and yea and yea will serve turn you may perceive my heart is in it too Yea poorest believer to take off thy feares and troubles my bowels yearn I am in the earnestness of my affections and that 's the reason I double and redouble my expressions Therefore fear thou not nor be dismayed I am with thee I am thy God And thus much for the scope
all spiritual and temporal fears may be personal yet all personal fears may not be spiritual but the believer may be surprized with all these fears spiritual fears temporal fears personal and fears national c. The worst of fears are spiritual and these do most usually disquiet the peace of Gods peculiar and therefore I shall first speak to them and I shall be brief in each Gird up therefore the loyns of your mindes as Job speaks Job 38. 3. and bring in all your Objections here 's enough in the Text to Answer all let your fears be never so numerous and never so great 1. Objection will arise from sin for that 's the ground of all fears and troubles Saith the soul I have been a great sinner broken all Gods righteous Laws and Object Christ hath indeed satisfied so that I need not fear but the remembrance of them cannot but be grievous unto me in regard I was so wilful and so wicked against a God so gracious surely God may cast such a one as I out of his mercy and out of his remembrance Ah but thou must not so remember that Ans which the Lord forgets thou mayest indeed remember thy sins with joy and rejoycing that Christ hath satisfied but such kinde of fears and doubtings argues distrust And to chear thee in this account keep still in minde the Lord remembers them not Isa 43. 25. I even I am he that blotteth out transgressions for mine own name sake and will not remember thy sins and the Text is positive I will not remember What thy sins why For I am with thee So Verse 5. of the same Chapter and here in the text the Lord saith the same I am with thee which I would not be if thy sins were in my remembrance For I the Lord am of purer eyes then to behold the least iniquity Paul remembreth indeed his sins but he does it with joy at the thought of mercy 1 Tim. 1. 13. I was a Blasphemer a Persecutor and injurious but he triumphs in mercy I obtained mercy and so do thou for mercy is a Royalty that may be gloried in by every fearing soul But saith the soul my sins are not Obj. onely many but Giant-like and this aggravates my affrighting Paul sinned greatly indeed but ignorantly I have sinned greatly and wilfully and have not I just cause to fear No if thou apprehendst pardon by Ans Christ The Prodigal was wilful when he said Give me my portion Luke 15. 12. and he goes away spends all wilfully and one would have thought the Father should never have received him more but he no sooner returns but the Father imbraces him kisses him takes him about the neck and if in this there was cause of fear he might have feared So though thy sins be never so mighty yet they are not too big for the right hand of Gods righteousnesse for that imbraceth thee that upholdeth and Gods presence is so far from fears that it speaks comfort and bids thee fear not But saith the doubting soul I have abundance Obj. of temptations that daily beset me and Paul saith Heb. 12. 11. No chastning for the present seems to be joyous but grievous Ah but what follows why meat in thy Ans very mouth Temptation brings in enough to Answer servile fears For it yieldeth saith the same Apostle the peaceable fruit of righteousnss unto them which are exercised thereby And adde but Christs promise that he will succor and his special presence which will uphold and strengthen and thou hast enough What will not the everlasting arm of Gods righteousnesse accomplish thou mayest very well say as David doth 1 Sam. 17. 37. He that delivered me out of the paw of the Lyon and out of the paw of the Bear c. So if Christs right hand of righteousnesse could free thee from the condemning power of sin never fear but the same hand that is about thee will deliver thee from the tempting power of sin which thou confessest to be the cause of thy fears and affrightings David might very well make such an Obj. inference for he might speak as in the person of Christ of whom he was a type And I do believe that Christ hath done it and is both able and willing but I have sinned against my heavenly father and if Ps 130. 3. he be strait to mark what is done amisse but in one days infirmity what soul is there but must needs fear 'T is true indeed were God so strait unto his own children as he is to wicked men then we might not only fear but tremble But mark the Text Ps 130. 3. If thou Lord An if of inference not of doubting wilt be extreme to mark what is amiss c. It is by way of supposition and it implies that God is not strait but is to thee to succour and support thee yea to cover a multitude of infirmities forgiving iniquitie transgression and sin and thou mayst read thy Fathers heart ready to relieve thee by his special presence so far is he from grieving of thee or fearing of thee that like a tender father to his beloved child he bids thee fear not yea Christ who knew thy Fathers heart very well would not have said that if thou be but a little one yea the least of all in the stature of grace yet saith Christ Mat. 18. 14. It is not the will of your Father which is in heaven that one of these little ones should perish for he is about thee by his special presence Well but I am a poor worthless Creature Obj. what am I that God should give me his presence or have regard to my afflictions and fears Many times the soul will say in its fears as the Centurion Mat. 8. 8. Lord I am not worthy thou shouldest come under my roof As Moses saith Exod. 3. 11 Who am I that I should go unto Pharaoh But mark the Lords answer it is like Ans unto the Text. Thou thinkest thy self unworthy but certainly that shall not excuse thee I will be with thee for I have seen the afflictions of my people and the oppression wherewith the Egyptians have oppressed Exod. 3. 11. and thou must go for their relief and fear thou not for I am with thee even I not Angels though they be ministring spirits for your comforting yet as touching your fears and sorrows I am with thee and be thou couragious But the believing soul may object and say There will come a time indeed when Obj. all tears shall be wiped away and trouble shall cease it will indeed be so that sorrowing and sighing shall flie away but this is for the time to come for the future as the Apostle Peter speaks Act. 3. 19. When the times of refreshing shall come from the presence of the Lord then indeed may I expect relief from all my fears and sorrowings But the Text answers in the present tense Ans yea and is in earnest that thou shouldest
as thy resolution fails thee of leaving all for Christ so far is my fear of thee that thou art not in union with Christ Fourthly To be one spirit with Christ doth denote the constancy and perpetual tye that is between Christ and the soul No knot will be lasting and holding but this between Christ and believers Couple our selves to flesh never so strongly yet all will be broken couple our selves to sin never so strongly This shall you have of Gods hand ye shall lie down in sorrow your vanity shall be bound up in vexation of spirit No conjunction can hold but that which is spiritual nor no spiritual conjunction but that which is between Christ and believers Sin will make a separation though God be thy Creator Preserver these knots between the Creature and God will all be broken But this union with Christ and our spirits it is a constant perpetual and an everlasting holding I have read of one that writing to his Consort would use this salutation Eternal thine This was an expression of excess that can never be made good to any but Christ and believers and therefore for thy comfort thou doubting believer Christ and thee being one spirit bear up the head against all temptations for thy head and husband salutes thee with Eternal thine Jer. 31. 3. The Lord hath appeared unto me saying I have loved thee with an everlasting love A love that is both boundless and endless with such a love hath Christ loved his Church and people And therefore though all fails as it will flesh and heart and all will fail yet this spiritual union between Christ and the soul shall never fail Rom. 8. 35 36 37 38 39. Summon all these into one Tribulation distress famine persecution peril sword life angels principalities powers things present things to come now follows your triumph Nothing shall be able to separate us from the love of God which is in Christ Jesus our Lord. But may the soul say If there be such Obj. affinitie between Christ and his Church and every believer and that all believers are partakers of one and the same spirit as Love Joy Peace Meekness Patience c. What is the reason of all that variance discord and dissention that is amongst even believers and professors The difference and disagreement amongst believers themselves ariseth from themselves Ans because our own spirits are most predominate If Christ did but Lord it whose spirit is righteousness and peace and joy in the holy Ghost wranglig and discord would not be found amongst brethren we would not so strive and contend the faithful should contend onely for the faith not against the faithful members should not strive against members None should hate his own flesh Believers are flesh of one flesh and bone of the same bone all one in Christ why not so one with another This is our fault and indeed our misery we keep the spirit of Christ under and we exalt our own passions Christians therefore consider what you do in all your wranglings and disputings keep to this rule So far as you have attained walk together with a spirit of forbearance and complyance and bow your passions and your principles to the scepter of Christ for that is not a wangling but a righteous scepter I would have all Christians to keep to this rule against sin even to hate the Garment spotted with the flesh not to touch any unclean thing for what concord hath Christ with Belial light with darkness sin with saints No saith the Lord 2 Cor. 6. 17. Be ye separated and I will be a father unto you and you shall be my sons and daughters And Christians for your Saviours sake Let all bitterness and envyings and wranglings be put away from you as becometh Saints Ephes 5. 3. And thus much for the first thing considerable How Believers and Christ may be said to be one spirit CHAP. II. Touching Evidence whether we be one Spirit with Christ 2. THe next thing to be toucht upon is What Evidence may I have that Christ and my soul are one in this spiritual union For this is very considerable before we can draw any saving and solid comfort in the benefits and spiritual Incomes the soul hath by being one Spirit with Christ 1. As an Evidence for this union try your union with Christ by your communion with Christ Not that you should measure out your union by your communion for it is possible for the soul to be united unto Christ that as yet hath no acquaintance and familiarity with Christ As Mary did Ioh. 20. 15. talk with Christ as well as believe in Christ and yet she did not know him and why might not she have supposed him to be Christ as well as the Gardiner Therefore let us not measure our union with Christ by our communion but let us try our union by our communion and enjoyment Can thy soul say from experience as the Spouse Can. 2. 4. He brought me into the banqueting house and his Banner over me was love Without question so was house and table and all Hath thy sovl ever been fed with his dainties have you been at his table tasted of his wine It may be thou wilt say This I know that Christ hath stood Rev. 3. 20. at my door and knockt at my heart as he doth at many a Sinners in a Sermon But when was the time that Christ came in and supped with thee and when did you sup with him What inward feastings and familiarity hath there been between Christ and the soul We know the tie of Nature will constrain some exchanges and intercourses of love between man and wife but much more the band of Grace between the soul and Christ Try therefore thy union by thy communion 2. If you would know your Union try not only by your Communion but also by Convincement as Communion is an Evidence so Convincement We know that there can be no true marriage without convincement of love No more can there be between Christ and thy soul Now when was thy soul convinced of Christs alsufficiencie and thy self of thy own natural misery For this is the way Christ takes to wooe and win the soul unto himself Ioh. 16. 7 8. 3. They that have union with Christ flie the pollutions of the world None can be one with Christ and one with Swearing one with Drunkenness not one with Christ and one with Covetousness In such pollutions there is not communion with Christ and therefore no union For what communion hath light with darkness Christ with Belial The Spirit of Christ clears the heart of such guests as drive a trade with sin And would to God I might say of all you Professors as Paul saith of many of these Corinthians 1 Cor. 16. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 4. They that are one with
this will be very clear That common profession without spiritual operation will deceive and therefore James seems to be zealous against such that have a great deal of name but not the nature of true serving of God Saith he Verse 18. Shew me thy faith by thy works you all boast of believing from professing but the rule is Shew me faith by thy workings not from thy boastings or pofessings You profess and you boast of faith and your profession I must tell you who hath faith too them whom thou knowest are damn'd they whom thou thinkest scorn to be compared with yet know the devils and damned spirits do believe Thou believest there is one God the Devils also do believe and tremble So that we may plainly collect that the Text holds out a parity and disparity between the common faith of the world and the faith of devils what the wicked men of the world take in at large through custom birth or education the devils also may do as much Man believes there is a God so do the devils too the world believes that God is one the devils believe so also There is a faith that doth believe all to be true that God hath made or done and laid down in his word sed absque fiducia but without trusting and this sort of faith is not onely common to the world and man but also to the damned spirits And this in the sum of it is properly called Historical faith which sort of faith I fear is that which most of professos are fraught withal which sort of faith is the faith mentioned in the Text. Most men have faith of this kinde thus most believe so doth the devil nay the Apostle addes that the devil doth something more in a sort he outstrips man in that he knows he also is afraid the devil believes Gods soveraignty power wrath justice judgement and he akes and quakes at it Man also believes as much but he is hardened bold and impious Gods power word works fear not man whilst the devil shakes and trembles at it Therefore we may collect That man in some things hath an excess even of the devils for though the devil cannot be converted by the word yet without the word he is convinced Gods power and greatness in his works fear Satan and afright him whilst man is bold and incorrigible the devil stoops and fears whilst man is stubborn the devil trembles And thus much for the scope of the words I shall draw that which I intend from them into this Thesis or Point of Doctrine and I conceive it to be no more then what the Text affords That the common faith of wicked men is Doct. no better then the faith of devils and that many mens obedience is not so good Before I take the doctrine asunder let me say thus much in the general that many that own God by outward profession and many that own the devil in a devilish conversation must not think it strange to own him in this doctrine for it is a truth if we compare but this Scripture to the Pharisaical Profession In that of John 8. 41 43 44. the Pharisees were very zealous in outward profession and you may see their own confession in the 41 Verse We have one father even God notwithstanding this they wanted love to God and Christ So the verse following speaks If God were your father as you profess he is and that but one yet let me tell you notwithstanding this your seeming glory you are of your father the devil accursed children sons of a lye and his works you do and will and this is not so strange as true if the judgement of Christ may stand upon these seeming Saints And the judgement of the Apostle is the same in the Text they did profess for Jesus and yet he parallels their profession to the devils You believe there is one God so do the devils And let me say to Christians in name even in our times who can boast of promises and vows and renouncing of the devil and all his works the pomps and vanities of this wicked world know for all these outward priviledges your seeming sanctity and outward profession yet your practice falls so short that since nothing will make you serious and truly fearing and truly believing I will give you an instance which might make you all afraid however to be ashamed for it will be found that wicked man is more incorrigible then the very devils and notwithstanding all your profession yet take notice of this example for though there be some that deny the faith yet amongst them that do profess the faith they stand in their profession but in computation with the devil fot though thou believest there is one God the devils also do believe and tremble The wickedness and waywardness of men forces me to prove and persue the Doctrine in these four considerations First That there is a devil Secondly That the devils do believe Thirdly That most mens faith is not better then the faith of devils And Fourthly That many mens obedience is not so good For the Devils tremble CHAP. II. Shewing that there is a Devil 1. THat there is a devil Note such that are so curious and incorrigible that there is a principality and a power a prince of the ayr and you need not seek far for he rules in the hearts of wicked men Ephes 2. 2. The spirit that now works in the children of disobedience he wrought in the Apostles time but more now by such inquirings And know though he cannot compass the heavens yet he doth the earth Job 1. 6 7. Now there was a day when the sons of God came to present themselves before the Lord and Satan came also among them And the Lord said unto Satan Whence comest thou Then Satan answered the Lord and said From going to and fro in the earth And if this answer and the Text answers thee not take heed thou art not possest for though Satan is not able to compass heaven yet he can the earth he may tempt in Paradise but not in heaven And Adam fell by such inquiries and they that question thus Gods works made want but one step higher to question God himself the maker What was he that tempted Christ Mat. 4. the first man Adam found him to his cost the second Adam found him to our comfort and conquest though to his own cross in both was fulfilled that promise Gen. 3. 15 It shall bruise thy head and thou shalt bruise his heel This did Christ accomplish over sin and Satan And shall any be so bold as now to question rather tremble then thus tempt taking that councel of rejoycing not inquiring Luke 10. 18 19 20. I beheld Satan as lightning fall from heaven notwithstanding in this rejoyce not but know it is a truth and if your names be not written in heaven your terror too If Christ tell thee he beheld him thou needs not question further for
not we prophesied in thy name and in thy name cast out devils and in thy name done many wonderful works So in that day will many plead at least in these days they think such pleadings will serve the turn Was not I born of Christian Parents Baptized into such a faith lived all my life time under such a Ministry professed the Gospel of Christ as the rest of my friends and neighbors did believed the word of God and do verily believe it is a truth from the first of Genesis to the last of the Revelation And who can considering this once doubt of my eternal welfare But know that notwithstanding all this thou wilt surely miss of it for if thou hast no better plea Satan will come in against thee saying Thus If this man and this woman may have salvation on such terms as these why may not I I was no common drunkard or an adulterer I have known the Scriptures from first to last yea have addrest and profest the common Historical faith in all ages yea I have been as an Angel of light in all forms and through all times And yet notwithstanding my belief and my profession I must have no favor for I look for none and why should this person or that person have any more favor then I who had but like faith as I Common professors in the fear of him whom you do profess if ever you look for favor in that day do not flatter and deceive your own souls by thinking Lord Lord for a man may be a Gospel-professor yea a believer of God his Word his Truth and yet so unsound in the faith that this sentence may be his Depart from me I know you not ye workers of iniquity Matth. 7. 23. CHAP. IV. That most mens faith is no better then the faith of Devils 3. AS the Devils have an Historical faith they do believe so most mens faith is no better then the faith of devils For the proof of this I need carry your thoughts no further then the Text for mark Thou believest that there is one God that is at large and in common as most of the world do Have a name to live but are dead A prophane life and a vain conversation makes all thy profession vain and fruitless as the verse following the Text clearly tells you Faith without works is fruitless and for all thy glorious profession thou art but a vain man so saith the text But thou wilt know O vain man that faith without works is dead for though the devil believes to a base end and thou sayest thou hast faith to a pretended good end yet if thou attainest it not but instead thereof hast eternal torment what art thou the better nay rather how much art thou the worse They that run in a race run all but one receiveth the prize So many are runners by common profession but it is the saving faith onely that obtains it is not a profession of Christ but the enjoying of Christ and living and loving of Christ that puts into a true account beyond the devil But doth not the Text put a commendation Obj. on such a faith when he saith I do well Thou believest that there is one God thou doest well This is that which unlocks the Text and tells you the meaning of the Apostle Answ therefore this doing well is not by way of commendation but of aggravation As if he should say Thou thinkest it well but as well as thou thinkest of it I will give you an instance of as good if not a better but it is the basest that I can finde it is not from heaven but from hell from the devils The devils do believe and tremble Thou hast a large profession so hath the devil he hath seemings as well as men have and therefore he is said To transform himself to be an Angel of light and when he doth thus he is most a devil So when a man professes for God but inwardly acts for Satan what is he better if seemings be good in Satan it is good in wicked men but if base because without any fruits to God much more in thee whose fruits are for Satan notwithstanding thy profession But it may be said This is harsh to couple Obj. mans common profession to the faith of devils Is there not several sorts of Faith as Historical Temporary and faith of miracles a belief of the letter and with the times and a wonder working faith as the Apostles had and of which sort the Apostle Paul tells the Corinthians 1 Cor. 13. 2. That if he had all faith so that he could remove mountains yet if not charity all is nothing and this the Text imports in those words Faith without works is dead The Question answers it self for had we Answ all these sorts of faith yet saving faith in Christ is the one thing necessary and prize thy education and thy common profession and all thy outward priviledges yet if thou hast not saving faith the devils may be said to believe as well as thou for They believe and tremble Some do make a threefold difference in believing A believing of God a believing De Deo Deo in Deum to God and a believing in God But assure thy soul nothing but saving faith Christ being in thee and Christ being for thee will ever administer any true and solid comfort And if nothing else what will it profit me if I have the faith of the times and faith of wonders yea and all knowledge of which latter the devil hath abundance surely no more then he that gains the world but yet loses his soul a miserable and wretched bargain That wicked men may gather this truth more clearly and tremble to know That most mens faith is no better then the devils I will in a word or two give you the parity and the disparity wherein the faith of Devils and the Common faith of men do agree and wherein they disagree CHAP. V. Sheweth wherein the belief of common professors and the belief of devils agree and disagree I Shall begin with the disparity unlikeness or disagreement betwixt the common faith of men and the faith of Devils The first difference lieth in this that the devils are without hope but common professors are not the devil knows himself to be reprobated never to be approved before God but man thinks he shall And I will not say otherwise so long as there is life there is hope but take heed this hope make thee not ashamed through a false faith Lay hold therefore of present opportunity study to be approved The devils saith Jude Verse 6. Are reserved in everlasting chains under darkness unto the judgement of the great day Many there be that live without God in the world but pretend to have faith the devil hath faith too the Text tells you He doth believe but he doth not say he hopes and our usual saying is If it were not for hope the heart would
but imperfect obedience And you see from the Text that the Devils do believe and also that they have submission Now dare you wager Yes may the holy soul say Satan all thy obedience it is but slavish and therefore trembling Satan may be sent by God but he seeks all for himself I live may the true believer say in the perfect law of liberty but the Devil in all his submission and obedience under that command that genders unto bondage Satan obeys indeed when God commands but all his obedience is in a curse whose beginning and ending is in damnation Satan moves under the power of wrath but a believer moves because he is moved he loves because he is first loved and obeys through an infinite obedience even the submission of Christ Gal 2 20. I live yet not I but Christ lives in me Christ moves the Christian to know to work to walk he is the beginning and the progress and the perfection of every true believers obedience Every Christian hath an infinite obedience because Christ is his and therefore he can triumphantly challenge all as Paul doth Rom. 8. 34. Who shall lay any thing to the charge of Gods elect it is God that justifieth none can condemn it is Christ that dyed and is at Gods right hand for us both to excuse us and acquit us by his own infinite Intercession and Satisfaction And though the Devil and wicked men may yield some obedience as God is a Lord and Soveraign yet all that either of them can have hath no acceptation because all they do or profess it is but of servile and slavish fear But now Christ hath brought believers into a near relation God being their Father and himself being their Righteousness and the holy Spirit their Comforter speaking in them the obedience of Christ which acteth them in power and spirit and life And now wicked men you being Judges which is best the obedience of Christ which is the obedience of Saints for when Christ was obedient unto death so were all the Saints So saith the Apostle Reckon your selves dead when Christ dyed your selves risen when Christ was raised And so of all his other saving benefits they are all accounted believers and then judge you either in regard of quantity or in regard of quality Every believers obedience is spiritual as Christ is spiritual and filial because Christ was the onely Son and with him and through him all are welcome because Christ presents them unto his Father as Sons and Daughters without spot or wrinkle And then as for quality so for quantity As believers have spiritual fear and love and obedience so likewise they have infinite love and obedience Christ being infinite in obedience so is every believer by Christ Jesus For he is our Jesus saith the Church and my Jesus saith the soul Not onely a Head and Husband and Redeemer of his Church but as full and compleat for Col. 2. 10. every believer ye are compleat in him who is not onely the head of his body the Church but every member is in him and Christ is infinite and all in all so that saying of Solomon Prov. 12. 26. The righteous is more excellent then his neighbor True believers have Christ in them the hope of glory And Christ for them all performance But may the world say Indeed if you take Obj. in the obedience of Christ But how is it in point of their own conversation do not they whom you account Saints fall short and subject to the same passions and infirmities as others I Answer for such that are Saints indeed Answ although they have many yea it may be gross failings as Noah Lot and David had yet judge the scope and end of their practice by considering what 's thy own and what the Devils have May be thou canst say Thou art not guilty of common and base enormities such as Drunkenness Adultery Swearing c but tel me upon what ground dost thou refrain is it because thou wouldst not grieve the holy spirit of God Eph. 4. 30. or is it because thou knowest the curse upon this last account the Devil and all wicked men obey not because they bear any good will love or liking to God or his ways but out of hatred envy and slavish fear Christ is said to have converse with creatures and what is it for but to seek and save that which was lost To this end was Christs coming crucifying dying preaching praying and practice And Believers in their measure tread in the same steps of exhorting and building up one another even as Christ hath given them example But now take the Devil and all his Emissaries and though they seek diligently what is it for but onely to devour and destroy Your adversary the devil goes about continually seeking whom he may devour the Devil is continually in motion very vigilant and active but to what end onely to ruine and confound such whom God meaneth and mindeth to save The Devil is very ready to run on Gods errand as in that case of Job but he endeavors altogether his own end to murther and devour souls and to deceive the hearts of the simple He may be obedient to Gods Soveraignty but think of his end and give the verdict to thy own soul 2. Though a believers obedience is better then Satans because the obedience of Christ is theirs and what they do they do from a principle of love and not of hatred but what is the obedience of common professors such that have a name to live but are dead have outward seeming but no inward sanctity having a form of godliness but not matter and substance true spirit and life The highest of this sort of mens obedience may be accounted either in morality or hypocrisie 1. For your morality in that you are common professors and within the pale of the national Church and none can say you are Drunkards Swearers or Blasphemers but a civil honest man paying every man his own relieving the poor according to your proportion I do no body no hurt as God forbid I should But tell me what good doest thou do He that is not with me saith Christ is against me and he that gathereth not scattereth Mat. 12. 30. What if one should give his body to be burned as it is possible from the authority of that Apostle in that of 1 Cor. 13. 3. yet if this should be and the heart not linked in love to Christ all such performances would be like the untimely fruit of a woman having no account before the Son of Righteousness For what will this amount to more then what the Devil is said to do John 8. 44. The Pharisees did many glorious performances had a zeal for God much in alms frequent in fastings paid every man his own lived a moral life so that none outwardly might say Black was their eye and yet Christ tells them plainly They were of their father the devil and his works they did
is like the Gaderenes still crying Depart ye professors we desire neither your company nor acquaintance How often is it that the men of the world are not at home though at home but wishing this and that because a childe of God is in his house he thinketh every minute seven till he hath done talking and done companying and however his seemings may be yet inwardly he says Depart I desire not your company nor acquaintance O that I were rid of this same fellow not friend though he be a neighbor or a Town-dweller yet being a professor he will not be familiar But now let this worldling have but one of its worldly brats come in O what stroaking soothing and suckering and shaking of hands and brother and brother and brother in iniquity he hath all the welcome as at house and home but to professors the world is not at home to them nor they unto the world like as strangers cold in acquaintance and cold in entertainment And the like measure from the world and in the world findes Christ himself he had but little acquaintance but fewer friends but cold entertainment from all And as he is so are the Saints in this world 1 John 4. 17. and let not Gods children look for better but if we finde the like let us take up Pauls resolution and say and pray and live but not in the worlds crowns nor crosses but in the cross of our Lord Jesus Christ by whom or whereby the world is crucified unto us and we unto the world Gal. 6. 14. 2. Saints are strangers on the earth in In regard of their desires regard of their desires True it is they are not in their persons until their change comes but in regard of their affections and spiritual desires before their change Saith Paul Phil. 1. 23. I desire to depart and to be with Christ Heaven is my home and Christ is my habitation yea and however I am here in the body yet I am but as a stranger my affections and desires are with the Lord and that at present while we are in the body we wait till our change comes And what is our desire in the mean while David tells you the Saints and holy souls desire in their present state Psa 73. 25. Whom have I in heaven but thee and there is nothing upon earth that I desire besides thee yea though flesh and heart fail yet my desires faint not but in the midst of all my faintings and failings the Lord is the strength and support of my soul and my everlasting portion Ask a worldling Where is your home and your desires at morning noon night and they must tell you in the world and worldly cares our home and heart is where our treasure is laboring all day and casting at night for the things of this life Our conversation is amongst the creatures this is our home and our desires are not to be removed But now ask a Christian Where is your home alas say they not in the body though I am in the body yet I am absent 2 Cor. 5. 6. from my home my home is with the Lord and my desires are to be at home Judge world as you will of the worth of the soul and the esteem of heaven which is mine and my fathers mansion yet methinks that is the place my conversation is in heaven and at present I cannot but desire home A strangers will say Home is home though never so homely So say Gods children in this world I am as it were out of doors I am but a stranger but yet I am hastening and desiring homeward I have another structure above this poor rabernacle in which my desires are centered and my faith is fixed on a home indeed not made with hands eternal in the heavens 2 Cor. 5. 1 2. 3. Saints are strangers not onely in regard 3. In regard of propriety of etertainment acquitance in the world and their desires to be in heaven but also in regard of their propriety of the things of the world though all be theirs yet they count nothing theirs Godliness saith the Apostle is profitable unto all things 1 Tim. 4. 8. having promise of the life that now is and of that which is to come Christians have a lawful use and propriety of creature-comforts as well as others but they dare not interest in them as do others The Christians are strangers and you know they may not hold and keep as do others but though all be theirs as life and goods death and stripes yea all contentments yea things present are the Saints propriety 1 Cor. 3. 22. yet they count nothing theirs but say to every contentment and comfort as well as every scorn and cross These are ours but in this we fix We are Christs and Christ is Gods The 1 Cor. 3. 23. sum of this is own'd and acted by the Saints as you may see Phil. 3. 8. And I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I might win Christ comparing this but with the 7. ver and you shall clearly see his propriety Worldly gain was his but he counts it loss for Christ such a stranger and a trampler was the Apostle upon this worlds glory notwithstanding his right in all things And that this was the Saints practice being called unto for Christ mark their usuage from the world Heb. 10. 34. they were companions in bonds but took joyfully the spoiling of their goods there is their propriety but in that they took it joyfully there was their esteem and that in heaven there was better and more durable substance which shews their strangeness to their present possessions as the Apostle speaks as having all things and yet as possessing nothing 2 Cor. 6. 10. and as having nothing and yet possessing all things Seeming contradictions but real truth for a Christian to have all and nothing for Christ yea though all be theirs yet they count nothing theirs As strangers when they come to a friends house though they partake of a friends morsels and that with welcom with freeness and fulness yet they wil tel you though it be all good t is not so kindly They like this and eat that and taste of all but say they One bit at home is better and more sweet then all for I am a stranger notwithstanding all my entertainment one dish or one morsel at home is more kindly and sweet So it is with Christians while in this world they may have all things with welcom from the Lord while in this world and ofttimes they have many kindnesses the Lord spreads a Christians table in the midst of adversaries giving a poor soul much comfort solace and contentment yet saith the soul Notwithstanding all these kindnesses I receive in this world and that with the Lords welcom yet all is not
Amalekites at their heels biting and bawling out scorning and reproaching against them This hath been and will be your portion in life or in death But Saints and Travellers do not be dismayed but like the Traveller still journey on holding up your staffe though you never strike the Gen. 32. 9 10. Lord Iesus in both your hands of faith and patience for The Seed of the woman shall break the Serpents head and Christ will be unto his Travellers both in life and death advantage And thus much by way of trial whether we be strangers in the earth or not CHAP. V. Perswading souls to be sojourners and strangers 1. By way of Negation IF the Saints be strangers in the earth then be dehorted and perswaded from this worlds friendship Become strangers though it be your present detriment it is but yet a little while and you will be at home Though here you have many a weary step one stride over death and you are present with the Lord though here you have many a frown and momentary affliction yet then you shall have an everlasting favour and an everlasting Father and an everlasting fruition 1. In the Negative be dehorted not to imbrace this present world and that in three respects First in regard of the evil of it 1 Ioh. 2. 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life Here 's lust and lust and flesh and filth evil in all and all in evil The whole world lyeth in wickedness or in 1 John 5. 19. that wicked one which next unto the Devil is the corrupt Heart of man saith the Preacher in his book of the Creatures Eccles 3. 11. He hath set the world in their hearts Mans heart contains a world the Microcosmus in the Cosmus The little world Man in the great world Nature hath a world of evil and a world of pride Oh but for the Evil sake Christians be estranged and do not imbrace this present world it is a world of evil It is too too much it is in our hearts but it is too too woful if our hearts be in that Secondly in regard of the danger of it danger of this and danger of that but remark the danger as Ioh 1. 2. 15. The Father the love of the Father is not in you What 's that why estrangement from the Lord. Demas hath forsaken us saith the Apostle He speaks it bewailingly as sensible of the greatest danger in embracing the present world He was a stranger to the Faith a stranger to the Church a staggering to the Saints and to be feared a stranger to the Lord. And this danger comes by being an imbracer of the world O Professors Professors look to your footing and take heed of faltering take heed of being Demas in forsaking the Lord and clasping of the world forsaking the fountain and the stream God and his Ordinances and closing with broken cisterns this worlds Cruel courtesies that are Jer. 2. 13. no sooner in but out they are broken cisterns that can hold no water Hang about the worlds neck and kiss it and imbrace it never so much yet it will prove a Iudas to thee it will kiss thee again but it will kill thee at last And then thus forsaking Christ who can save thee Were it not a madness for a poor Seaman after he is lancht out into the deep that he upon some wandering thoughts should then go out of the ship into the midst of the Sea to go unto the shore might not all the Mariners think there was little hope of his life Truly the danger is greater unto every poor soul that is in the Church by profession and yet had rather yea like Demas doth go out unto the world for its embraces All the Mariners I mean the Saints in the ship the Church of Christ may cry out it is a thousand to one he is saved so great is the danger And then thirdly Do not be an imbracer of this world but be a stranger in regard of the certain uncertainty and the uncertain certainty There is no more hold of the world or the things thereof then on a fishes tail Life and goods and all the face of things are fading and perishing uncertain and slippery Our life is but a vapour and all pertaining to life is but meat that perisheth saith the Apostle Meat for the belly and the belly for meat but the Lord shall destroy both it and them 1 Cor. 6. 13. The best of all this worlds imbraces take the glory and comforts of them as Riches Honours gold and silver c. they are but as silver-knives that will cut as well as glitter wound as well as comfort aâ—ponds of sweet water wherein the body may bathe but the soul drown wherewith life is sweetned but not secured Comforts take wings and Man dies and where 's the world and where is he Non reminiscimur post mortem 2. If Gods people are strangers in the earth do not let us expect to be always standards on the earth Our houses with mending and patching and thatching serve many generations but yet in time down they will this great house of this World will also down and all the strong posts of it and in it must to the dust Now Christians should take up Iobs resolution Iob 14. 14. All my appointed time will I wait till my Expectabo donec veniat mutatio change comes or rather I shall expect my change coming Alluding to the Souldier that stands Sentinel expecting of relief as it were and so longs and listens and listens and longs but still waits knowing that his time is limited and his hour is certain So Christians must wait and pray and watch and pray for the stoutest must down to dust Therefore be ye wise and lean only upon the Rock and not on the reeds of this Earths fabrick Gods people must not be Atlas Supporters of the world but Sojourners not Standards in the earth but Strangers in the earth Labour therefore to be stablished in the Faith but look not to be stablished in the World We have no continuing Life no continuing Riches no continuing Comfort or comforts no continuing City house or home therefore let us be strangers expecting one to come where Christ sits at the right hand of God Every thing else is but as yesterday yea we and ours may be gone to morrow as this our Friend to day And happy is that soul whose Evidence is clear For we must not be long stayers nor standards but strangers that on Christ we may both stay and trust who is yesterday and to Heb. 13. 8. day and the same for ever 3. As positive to exhort you to be Strangers in the Earth take these three things and the Lord perswade our hearts into the truth of each according to his will First from former Example secondly from present Experience and thirdly from future Expectation CHAP. VI.
satiates it self at the wells of joy hath bread enough and drink freely and fully yea bread of life and water of life and Christ bids drink abundantly In death our rags are indeed put off but we are not left naked the Saints want for nothing a garment of joy is put on made of Everlasting and surely who would grieve or grudge to be made so gay and adorned so richly with such a feast of sat things and that days without number Blessed be God the Lords children are not at their own finding while they are here but after death what a comfort is it that the poor childe and traveller shall be at home and at the fathers finding Here our fare is with a bit and a knock as I may so express it Our green herbs the father findes us with a great deal of salt and a little suggar many crosses but not many comforts but some the father feeds us with that we might not faint but now when we come home then our father will feed us with all sweets and take away all sours with all comforts and take away all crosses Here the poor believer looks thinly and goes coldly but were we at home our father would free us from cold and hunger It fares with many of the Saints as with the Prodigal you read Luke 15. when he was from his father he fared hard enough but he comforts himself with this that at home there was bread enough So Christians were you but at home there is enough to satiate thy soul to all Eternity Ah but my friend is dead and to pass through death who would not be troubled I Answer Gods people should not be grieved but rather be comforted and for that I shall but say a word that you may be comforted both in the death of friends and against the fears of death 1. Comfort your selves Christians in the fears of such a death as may and will come on you Consider whatsoever others have yet a believer hath no cause to grieve or to be afraid of death for though a man or woman out of Christ dying dyes again a first and second death hath power over every unbeliever and so cause of them of fears but now a childe of God cannot be properly said to dye death to a godly man or woman is but Aliquid Mortis something of death but a transit but an Exodus a going out as Moses to go up unto Deut. 32. Mount Nebo and dye so death to a godly heart is but a going to their rest as a man that puts off his clothes goeth to bed for rest and ease until the morning even so the Saints put off their clothes the incumbrances of this life lying down in the grave until the resurrection 2. What cause of comfort rather then for grieving in the departure of friends by death if they dye as Christians they dye in the Lord and then there is annexed a blessedness to such Rev. 14. 13. Blessed are the dead that dye in the Lord they rest from their labors Who would not take comfort in reading such Scripture expessions but much more as lively occasions in the death of Saints This is the time for Christians not onely to be reading but rolling over Scripture promises for many through death have their greater income as life everlasting And why should the death of any Christian friends to us seem grievous when in the sight of the Lord they are precious Psal 116. 15. Precious in the sight of the Lord is the death of his Saints Christ is precious unto believers 2 Cor. 5. 6. in life and this is a great comfort but that believers should be precious unto Christ in his death is not that as great a comfort why then Christians be not sadded but revived not as sorrowing without hope but joying in your hope and longing for the same fellowship For so long as we are in the body we are absent from the Lord but being absent from the body we are present with the Lord. We crop the flowers but what for not to fling away but to put into our bosoms The Saints are Gods flowers and he gathers them and crops them from the earth by death but it is to put them in his bosom saith David and the Apostle To be present with him and precious to him And is not this a comfort O but I have lost a husband a father Obj. a friend and who can chuse but grieve in the loss of such a comfort Ah but consider thy friend is not lost Ans but he is gone home here he was a stranger and now he is gone to his habitation Non amittuntur sed prâ—mittuntur Friends when they dye are not lost but gone before unto thy father and thy friend John 20. 17. saith Christ unto Mary Touch me not but tell my brethren and say unto them I ascend unto my father and your father and to my God and your God Thus Christians may say Alas this earth was not my friends habitation nor is it mine but he is gone home to his father and my father and what should I do to grieve but rather long to follow to my home and happiness But thou wilt say Were your case as mine Obj. is you would grieve as well as I for I am left a widow and fatherless and friendless alas what shall I do I am a stranger and left destitute and what I shall do with my poor family the Lord knows I Answer The Lord doth and hath promised Ans To be a father to the fatherless and to the widow Psal 68. 5. and to give thee great comfort against such discouragements mark the Text take all distresses and go to God tell him thy wants thy weaknesses thy fears thy cares David goeth unto the Lord presenting his distresses as a praying encouragement saying Lord I am a stranger so say thou Lord I am a widow fatherless friendless what a comfort is it that in my wants I may plead my wants as praying encouragements to a promising God for his gracious supply and this is no less then the example of David he pleads his distressed condition in this earth as a praying encouragement MANS FOLLY IN Determining by present events occasioned for these present times Eccles 7. 14. In the day of prosperity rejoyce but in the day of adversity consider God hath set the one over against the other to the end man should not finde out any thing after him MY purpose is not to dwell upon this Text nor shall I be curious in the search after those several expressions therein for it is not words but matter that is the great requisit in every Sermon And because I finde men and women so ready to be puft up or cast down at this worlds changes I thought it seasonable to pick out a Lesson or two from these words that so God would please to let us have more stable hearts in these unstable times and not be tost too
and fro by every wind of worldly distress or success he that rejoyceth let him rejoyce in God and not in mans transactions in this worlds changes for all such rejoycing is vain I shall as briefly as I can give you something by way of exposition and then touch upon some observations from the words But first take notice that the Epitome of this Book is to shew the vanity of all creatures Eccles 1. 2. Vanity of vanities all is vanity more either in name or for nature cannot well be expressed not any part free but it is all and that not as of a simple nature onely but also as compounded It is vanity of vanities And that Eccles 4. 15. 7. 13. which I rather mention it for is he doth it much upon a rational account saying in every other verse I considered I considered and withal keeping still to the object of mans reason All things under the Sun as Chap. 1. 3 7. and Chap. 6. 1. 12. And certainly if I would be a great admirer of mans reason or the will of man which is the top of it I know no book more amongst all the books of truth that speaks for it or to it then this of Solomons he puts every sentence as it were upon a rational account saying I considered I considered times and things and I finde them thus and thus and so do you c. But now observe and all you that are so much for mans reason and will take notice of it that though he calls to a consideration of times and things yet he centers not any thing in the creature but determines all in God as Chap. 3. 17 18. I said in my heart God shall judge the righteous c. I said in mine heart concerning the estate of the Sons of men that God might manifest them and that they may see that they themselves are beasts So likewise in the 5. Chapter Ver. 19. Reason nor industry getteth not riches but these are gifts as from the hand of God not on mans improvement No mark how he silences mans reason Chap. 7. 10. Say not thou what is the cause that the former days are better then these for thou doest not enquire wisely concerning this So Verse 13. Consider the work of God for who can make that strait which he hath made crooked and also in the Text God hath set prosperity against adversity that man should not finde out any thing after him In all these though he calls for the consideration of man yet he saith not if thou wilt God is engaged but say not in thy heart men are apt enough to boast and pride themselves in any fig-leaves of their own sewing together whereby to cover their nakedness we are too too apt to set up our own wills againt the will of God and to be contriving and determining personal and national events yea and for salvation men will be buying and selling for that too when in all we should say If the Lord please ascribing all â—n â—5 to the good pleasure of his will and therefore silence thy own reason and resolve all into God for if this Oracle may be believed all that thou sayest or doest is al vanity yea the refinedst thoughts or actions without mercy are not onely vanity but also vexation of spirit Eccles 2. 17. But I come to the Text In the day of prosperity rejoyce but in the day of adversity consider God hath set the one over c. The whole verse contains two things 1. What man doth upon this worlds dion of text changes In the day of prosperity he rejoyces c. 2. What the Lord doth in or upon this doing of man Man would be judging absolutely the things and actings of God by outward appearances of prosperity and adversity but mark God sets one against another to silence mans censuring For explication let us consider 1. What we do upon this worlds changes In the day of prosperity we rejoyce and in the day of adversity c. I conceive we are not so to understand it as of a thing commanded as if the Lord commanded us to rejoyce in our prosperity but as our usual practice is we do do so as reasons rule and inclination for to be joyful if succesful A parallel Scripture to this you have Eccles 11. 9. Rejoyce O yong man in thy youth and let thine heart chear thee in the days of thy youth and walk in the ways of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee unto judgement Not that any young men from the authority of this Text are commanded to walk in the ways of their own hearts or in the delights of their own eyes but it shews what youth would do So here reasons rule is to be joyful if prosperous and grieved if distressed it is to be understood according to our practice it is our inclination and suits our reason so to do and therefore observe had it been in the day of prosperity mourn be pensive and lament and in the day of distress rejoyce and be glad this had been reasons Paradox but it is as the course and custom of the world doth in the day of prosperity they rejoyce c. Here are two days but much different in light and occasions a day of prosperity a day adversity 1. What is meant by Day and this we are to understand a time or season not a day Artificial or a day Natural but a season as he speaks in that of Eccles 1. 2 3 4 5. To every thing there is a season and a time to every purpose under the Sun A time to be born a time to dye a time to plant and a time to pluck up that which is planted So here in the day that is in the season and time of prosperity So our Saviour in that of Matth. 6. 34. Sufficient unto the day is the evil thereof that is in every state time and condition in this life there is a sufficiency of trouble temptation and incumbrances of evil that doth accompany that time or condition So here in the day in that state and condition But 2. In the day of prosperity The day of glory is a prosperous state indeed for the soul to rejoyce in but I take not this to be meant here But rather a day of prosperity as to a day that is respecting this world and this most genuine to the scope as All things under the Sun Eccles 1. 3. 3. 1. and under heaven Now that prosperity may be called a day I shall instance but in two respects 1. As the day is light and chearful so is prosperity A heavy purse makes a light heart is our common Proverb and let a man be but successful and there is no question of his being joyful Psal 30. 6. In my time of prosperity I said I shall never be moved So many a poor heart having a day in this
life by being careless and secure benights his soul to all eternity Thus the rich man in the Gospel having a day of prosperity he sings requiems to his soul Soul take thine ease thou hast a day yea goods laid up for Luke 12. 17 18 19 20. many years but little thinks he of the night following and the loss of his soul And 2. Therefore in the next place prosperity is called a day in regard of the bounds and limits of it Every day hath its bounds and limits So hath all this worlds prosperity every day hath its morning so hath prosperity As the babe grows by degrees to be a man so the poor estate hath its beginning to be prosperous 2. Every day hath not onely its morning but its noon so hath prosperity as the Sun after he is risen mounteth to the Meridian so man in his prosperity he hath a noon-tyde wherein all his joy is elevated to the highest pitch but doth it stay there No like the day his prosperity declines again And therefore 3. Every day hath its evening and night also so hath prosperity the longest day hath its period and so the prosperous purchaser of all his Lands Drunkards may rejoyce and worldly hucksters sing and riches may encrease but know thy day will have a night and for all these things thou must come to judgement remember therefore in this thy day of prosperity that every day hath its Sun God made the greater light to Gen. 1. 16. rule the day so let thy day of prosperity have a Sun yea let the Sun of righteousness rule thy heart in thy prosperity serve him whose bounty shines on thee to make thee prosperous and so though thou mayest have an evening yet no night of prosperity for in serving the Sun I mean thy Saviour thou wilt be more and more prosperous For the Lord God is a Sun and a Shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Psal 84. 11. But now how is it that adversity is called a day surely considering the terms as extreams adversity should be rather called a night I Answer He called prosperity a day Ans because of joy the wages and the fruit of it being lightsom but now although adversity may be rather a true night yet in regard of the work of it it is called a day for that the creature is brought unto serious consideration which in prosperity is oft if not always remiss carnal secure and careless In this latter sense cryeth the Prophet Agur Pro. 30. 8 9. Give me neither poverty nor riches feed me with food convenient for me Both extreams attended with vanity and though he prays against poverty first yet observe he reasons in regard of prosperity the danger lying in that most and therefore saith he Least I be full and deny thee the word imports a gain-saying or belying the Lord Adversity though it brings fears yet spiritually considered as against our natural inclination there is better hopes in us when we are wanting then when abounding It is better to go to the house of mourning then to the house of laughter why Because the one makes me to consider the other to forget and to be careless Gods regard is to the wanting and not to the Wanton Luke 1. 53. He filleth the hungry with good things But what doth he do with the full and wanton He sendeth them empty away But Jesurun waxed fat saith the Text Deu. 32. 15. Wel but what then he kicked in his day of prosperity he spurnd against the Lord but now in the day of adversity there may be a reclaiming a recalling and quickning in all which respects it may be called a day When Pharaoh was in prosperity he saith Who is the Lord that I should obey him but when in adversity he said The Lord is righteous and I and my people are wicked Exod. 9. 27 28. intreat the Lord for it is enough that there be no more mighty Thunderings and Hail and I will let you go and ye shall stay no longer So doth adversity recal the soul and quicken it as from the hand of God Psal 119. 67. Before I was afflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehementissime I went astray but now have I kept thy word And in the 107 Verse I am afflicted very much deeply and strongly for so the word signifies quicken me O Lord according to thy word And unto these Scriptures joyn but that of the Prophet Hosea Hosea 5. 15. In their affliction they will seek me early that is diligently So that in these and such like respects adversity may be called a day in that it rouzeth the heart from carnal security into a serious consideration And thus much for the first part by way of explication namely What man doth upon this worlds changes in the day of prosperity he rejoyceth in the day of adversity he considereth But then Secondly Here is what the Lord doth upon this doing of man He seâ—tâ—th one over against another to the end that man should finde nothing after him The sum of which is this It seems man acts and judges according to present events if prosperous he falls to be joyful but if ruinous he falls to be pensive to pine and mourn if things fall contrary he sits down in sorrow But now what doth the Lord do upon this doing of man he weigheth both these different states in which man acteth and judgeth so contrary and to him the ballance is equal they are both alike to him that is the Lord takes this worlds prosperity and he poises it against the worlds adversity or rather thus he takes thee thou rich and prosperous man poises thy prosperity riches and honors and this worlds good he takes also thee that art in poverty and abasement and hast this worlds crosses and he poises that Now man thinks a vast difference in each judges the scale of prosperity to be abundantly more weighty then the other but now in the hands of God they are both alike the ballance is equal he sets one against another c. In the judgement of this world Blessed is the prosperous man he may sing requiems every one will bid him good morrow that is rich and prosperous but if in poverty and distress then the world judges thou art forsaken But to the Judge of heaven and earth you are alike The judgement according unto truth is of the Lord but judgement in appearance and our estimation is as men We judge a vast difference distance and esteem between Prosperity and Adversity But there is none saith the Lord as in my hands the poor man is not forsaken though laid low nor that side blest that is raised up they are both alike to God for he setteth one over against another And if we would know why God doth thus the Text gives you a reason even to shew mans wisdom to be but foolishness He
sets one over against another that man should not finde any thing after him Man in the transactions of Nations or Persons would be judging and determining according to present events but saith the Lord this is not the way Judge Luke 1. 52. not according to outward appearance but judge righteous judgement Mans great and high is but low and mean and mans adversity and abasement may be exalted but both these are alike to me the rate and reason of adversity is as weighty in my hands as prosperity and prosperity as adversity c. Though man think prosperity and adversity like two parallel lines that will never meet but run out ad infinitum the Lord thwarts them and makes them orthogonical both alike meeting in him the center of all wisdom and mercy as with like esteem number weight and measure And that this might further be manifest I shall give you in a word both a National and a Personal instance The first instance is National which is that of the Jewish State they were in prosperity in outward priviledges and of which they boasted saying The Temple Jer. 7. 4. of the Lord the Temple of the Lord yea the Apostle tells us Rom. 3. 1 2. That unto them were committed the Oracles of God they were the Lords people as impaled from the world by circumcision But now what were the Gentiles but as the wilde olive as in a barren wilderness and outcasts and strangers And how hath God set prosperity against adversity adversity against prosperity in turning these different states The high hath he broken off the mean hath he ingrafted in yea and in the Jewish poverty to bring in riches to the Gentiles their fall our rising their return the glory of the world how the Lord hath set prosperity and adversity one against another in these different States of Jews and Gentiles and how the Lord hath done with us in our late transactions for to bring to pass this English Common-wealth any indifferent heart may easily make out 2. The personal instance which also may be National is first that case of Jacob and Esau as you have it Gen 25. 23. compared with Rom 9. 11 12. Here were two persons which likewise were the heads of two Nations both in one womb here was prosperity and adversity in that one was chosen the other rejected Jacob have I loved Esau have I hated and yet neither prosperity nor adversity considering the persons in themselves having done neither good nor evil And yet to silence all mens reasonings here are Sons of one Father striving in one womb and heads of two mighty Nations yet in these prosperity is set against adversity that man should not finde any thing after him Again in the 15 16 17 18. Verses following the Text you may perceive this to be made good Saith Solomon All things have I seen in the days of my vanity There is a just man that perisheth in his righteousness and there is a wicked man prolongeth his life in his wickedness then follows Be not overmuch wicked and Be not over much righteous neither make thy self over wise why shouldst thou destroy thy self c. Here is one thing set over against another mans own righteousness as well as mans own wickedness may destroy him The Lord taketh the Self-righteous person that is righteous in his own eyes after he hath built himself up he throws him down again and lays him amongst the most wicked and then raises him up to glory and honor in Christ Jesus The sum of which is mans reason and his own actions would be the onely righteousness but the Lord silences that as well as mans personal wickedness for in both these call it righteousness or wickedness adversity or prosperity I say in both a man may commit homicide be a self murtherer and destroyer a man may destroy himself by his righteousness as well as by his wickedness the Lord sets one over against another to silence mans reasoning and the result of all being this that dependence and casting our care should be on God yea he that feareth the Lord shall come forth of them all And thus much by way of Explication the next thing is by way of Observation The first thing that I observe is from the time Here is a day and a day A day of prosperity and A day of adversity From which I gather That the consistency of mans life it s all Doct. scored out in two days a day of prosperity and a day of adversity Every man hath his time and his condition is usually thus intermixt Mark how Solomon pairs out the state and life of man Eccles 3. Verse 1. unto the 8. A time to be born and a time to dye a time to plant and a time to pluck up that which is planted c. A time to weep and a time to laugh c. in each of these is mans life busied always repairing or impairing as no time but is passing so no state or condition of mans life but growing or decaying Mans life is consistent in two days 1. In regard of shortness 2. In regard of swiftness And 3. In regard of changebleness Upon the first and second account consider what Job saith Chap. 8. 9. for we are of yesterday and know nothing or as the words will bear have little experience because our days are a shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the earth Job was a good Accountant in this worlds changes but especially of the state of mans life And yet he doth not say our years or moneths but days and that as two yesterday and to day he brings never a morrow but tells us even these are as short and uncertain as a shawdow on the earth so is the life of man in his bosom like a shadow longest in the morning shortest at noon uncertain all day but surely at night not to be found And that our days are but two in regard of swiftness Job tells us That his days are swifter then a Post they Iob 9. 25. 26. Rapidissimi fluminis flee away they are passed away as the swift ship that glides strongly and quickly through the main without stay or stop even so the days of our life are but short and swift Our Saviour tells us it is like the grass that to day is and to morrow is thrown into the oven The best of us all can number our days but into two namely yesterday and to day yesterday was ours and to day is ours but to morrow is not mine nor yours but the Lords And the Lord help us that having but two days and that both swift and short that we may apply our hearts and imploy our time unto heavenly wisdom But then Thirdly as two days in regard shortness and swiftness so in regard of uncertainty The time is certain but the day is uncertain who knows what a day may bring forth one day is fair but the
thou doest not enquire wisely Ex sapientia concerning this or not out of wisdom dost thou enquire upon this Sometimes the wicked are in great prosperity otherwhiles the godly in great adversity And to judge and determine by the present condition how may we condemn the godly with the wicked all things in this world falling alike to all how miserably err'd the Jews in thus determining upon Jesus Christ in his present distress Mat. 27. 40. 43. by determining by the present event that made an if and a piff at the Lord Jesus calling all in question Saying If thou be the Son of God come down from the cross Alas miserable multitude the Father had another end for in sparing of his Son all souls had been lost But though this was the folly of the multitude the more learned and great ones would not mistake so The Scribes and Pharisees they sate in Moses chair they would not be so ignorant in Divine things to judge of Jesus Christ by present sufferings But not onely they saith the 41 Verse not onely the Elders and Scribes but the great Rabbies the chief-Priests mocked him saying He saved others himself he cannot save he trusted in God let him deliver him if he will have him c. Here is miserable folly from Christs present adversity Who would ever determine by present events when the Jews thus foiled in the Saviour of the world upon which David crys out in the behalf of Christ Many there be that say of my soul there is no help c. The reason of so great a folly is 1. Because we live more by sense and appearance then we do by faith and experience of Gods ordering and disposing of all things We judge all safe in a calm but if once the Sea is boistrous we like Peter Mat. 14. 30 31. determine we shall perish If things once cross sense we are strait unsettled and uncenter'd And this comes by reason we make outward appearance to be our center were sense but subservient unto faith we would not shew such folly by judging so unfaithfully but rather judge righteous judgement And then 2. The reason of so great a folly is because we do not onely live more by sense then we do by faith because we look more upon the present event then upon the eternal principal we are more taken up with the present effect and instrumental cause then we are on God who is the orderer and disposer and cause of all causes The Jews regarded not the Lords design in the Messiah but judged by present appearance which makes the Prophet complain so Isa 53. 3 4. He is despised and rejected of men speaking of Christ a man of sorrows but what then what did they determine why notwithstanding bearing our grief and carrying our sorrows looking upon his present distress more then the Lords great design yet we did esteem him stricken smitten of God and afflicted they looked more upon the Lord Jesus present afflictions then upon the Lords eternal designs So in a Summers day we think it will never be night in such a state or condition never any alteration But now did we but consider the power and the Lords decrees and resolved accomplishments how he in this world plants and pulls up and these things alike to all as prosperity and adversity If we did but consider how quickly he can alter Crowns and Kingdoms shake and remove level mountains and exalt valleys we would rest more on God and determine less amongst our selves in present transactions If there be so great a folly in determining present events then for the time forward Vse let us be wise and not judge rashly John 7. 44. not according to outward appearance but to judge righteous judgement Thou in this latter age hast seen or heard of great changes and eminent transactions and how thou hast past thy censure the Lord knows however be not unwise but learn the will of the Lord in all this worlds changes for know unto him are all enterprizes he hath centred all in himself and do thou resolve to center all in him also pass not sentence on this party or that party on this victory or that loss knowing that by the King of kings kings ought to raign and by him they are to decree Justice and it is not the present but the end that crowns the act Who would have thought the Jewish State invested with so many priviledges should now lie waste And such an Ahashuerus Hest â— 1 with an hundred and seven and twenty Provinces with such a Homage as O King live for ever to be all thrown down and come to nothing But thus it was and something of the Lords dealing thou canst not be uncapable of in these present days wherein we have seen the various turns and changes of States but center not on any nor absolutely determine by any outward or present events but still in all these National and Personal changes rest and resolve into God who is the eternal principal for he setteth victory against losses and losses against victories prosperity against adversity and adversity against prosperity that man should not determine by all that is before him FINIS