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. Brewste [...] ▪ 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 [Page] 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 [Page] 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 [Page] 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, [Page] 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 [Page] 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 Common­wealth; but I fear the want will cause woe: Oh that Ʋnder-Officers might exercise their duty consci­onably and carefully against such [Page] 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 [Page] 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 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 daily new Moans, and new Mercies, so daily new resolutions; as a daily dawning, so a drawing nigh to our re­demption; yea, an earnest, lively, con­stant, daily motion of lifting up the head and heart for our redeemer; yea, higher and higher, for the time is short­er and shorter: Our Iesus will come, and will not tarry; for whose expect­ance and appearance, let us wait and watch; and watch and wait; and [Page] watch and pray; and pray and say, Come Lord Jesus, come quickly:

So Prayeth Yours, as you are Christs, R. C.

The Epistle to the Reader.

Christian Reader,

THou that makest more consci­ence then the Christian at large, who hath onely name, but not nature: But thou that fear­est the Lord greatly, that art a man of wonders, being a part of that un­parallel'd Master-Peice of the eternal Wisdom of the Lord Jesus—Before thou censure, suffer the perusal of these few lines, the which I am necessitated to invite thee unto; not onely in regard of my own weakness, but by reason of some mens wilful­ness, who are so apt to be more sinister, then serious in other mens preaching or writing: who can see beams, though motes, in other mens eyes, if different in judgement, and of a lower name; but will not see motes, though beams in their own eyes; carping at words in others, when doubtless truth is too too often a sufferer amongst themselves. I confess Christians should walk accurately, pondering [Page] every expression, and as much as in them lieth, be saving from the worlds spleen, and Christs dishonor: But to one another, certainly some grains of allowance, not exacting their labors, but sweetly to practise that prescript of that gallant Apostle, Gal. 6. 2. whose express is for Christians to bear one anothers bur­thens, and so fulfil the law of Christ; and if a bearing, then certainly a forbearing; and not a ploughing long furrows of spight and dis­paragement upon the backs of weaker bre­thren; knowing the frame of a Gospel spirit is for condescention, Rom. 15. 1. you that are strong, bear with them that are weak; not wilful; so Christ be preached, it should be a Christians glory, not his grief: Herein will I joy, saith Paul, Phil. 1. 18. not wran­gle, as the manner of some is, who would be counted great masters of the Assemblies; who instead of encouraging, are lessening and dis­couraging, if not despising the day of small things: Yet hoping better things of you, that you will be so like minded unto Christ, as not to break the bruised reed, nor quench the smoaking flax, hath made me thus ad­ventrous to put forth into the Main; I mean, the publique, this little book or bottom of ex­perience: That quietly it should pass, without some storms and tempests, I do not expect, [Page] knowing the several gusts that now adays a­rise, mens passions and opinions: however, as prepared for wind and weather, it is built low, not hanging out flag or flourish; and my wish is, it might waft over to fearing souls; for thither is the first Port to which it makes fraught, with comfort and spiritual incomes: My fear is not of the ship, though little, be­cause it is built with heart of oaks, planks and proofs of Scripture: Nor do I fear the Seas, though rough and raging; experience is the Pilot, which knows both sands and shelves: And my hope is, amidst this floating age, some may receive it into their hearts, and harbor something therein contained.

I had not thought to have prest into the press, much less into the publique, had not some God-fearing souls prest me thereunto; for whose sakes I was put upon the first sort of these meditations; and at their requests drew it into manuscript; for whose sake it is thus published: And because Ministers are to divide to every one their portions in due season, without fraud or flattery, I have not onely held forth comfort to dejected and dis­mayed souls; but also terror to the careless, carnal and incorrigible; knowing we are to eye in all our preaching, desperate sinners and desparing Saints: The one needs Corra­sives, [Page] the other Cordials; both which I have endeavored after; fears to be removed from dismayed souls, and the formalist to be af­frighted, by comparing most mens faith with the faith of devils. Something here is of a Saints sojourning, as it was preached at the funeral of a deceased friend, which is as a staff fitted to the hand of the worlds strangers: In every of these subjects do not run over, but read and meditate; be not like the unclean creatures that never chew the cud; but like the clean, swallow not down at once, but fetch it up again and again; disgest what thou readest and hearest by serious medita­tion and consideration; be like the Bee, that sucks honey by abiding upon the flower: Eve­ry truth is a flower; let thy heart dwell on truth, that so honey may be gathered, and thou comforted and reformed, flying home to the hive of Gods Church and people—This is the earnest desire of him, who is the meanest in the things of Christ Jesus,

Richard Coler.

Comfort for Believers against their Fears and Dismayings.

Isa. 41. 10.‘Fear thou not, for I am with thee: Be not dismayed, I am thy God; I will strengthen thee; yea I will help thee, yea I will uphold thee with the right hand of my righteousness.’

CHAP. I.

Wherein the sense and scope of the words are paraphrased and inlarged.

AS the Bodies of men do live in contrarieties, so do men [usually] as men, if you take them in Nature or Grace. Only we must observe with this difference; That look what is most proper to the [Page 2] Child of Grace, that be sure the child of Nature will most counterfeit: And contrary, what is more proper to the Child of Nature, that the Child of God is most incident unto. As for example.

The Element that a wicked man should properly live in, is fears and sorrowings. So saith the Apostle, speaking to the friends of this world, Jam 4, 9. Be af­flicted, mourn and weep; let your laugh­ter be turn'd to mourning, and your joy to heaviness; yea, howl and weep for your misery that is approaching, Iam. 5. 1. Every wicked man hath fearful threat­nings, and ought to have sorrowing spirits and howling hearts. But now how contrary is the race they run? Who more jocund then they? Sometimes they may have flashings of conscience; but it is like the lightning, quickly gone: they have not such fears and dismayings as are incident unto Gods children. Let a wicked man want or abound, the false joy must still be full: No bonds in their death, their strength is firm, as David speaks, Psal. 73. 4, 5.

But now on the other side, Take but the Church or a Saint of God, whose proper element is to be full of joy and [Page 3] chear; and how contrary? What less then of joy? what more then of grief & sorrowings? notwithstanding they are called for to re­joyce and sing: yea, saith Paul, 1 Th. 5. 16. Rejoyce evermore; yea rejoyce, and again I say rejoyce: Let your whole life be a melo­dy and full 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 [Page 4] 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 [Page 5] 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 [Page 6] 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 [Page 7] 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 [Page 8] 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 of the words, wherein you may see what is intended by them.

CHAP. II.

Containing the Division of the Text, and the Provision therein for removing of fears, which in the sum is the Lords special pre­sence about Believers.

I Shall not spin out any long discourse, but presently endeavour to answer all the Doubts and Fears that are so incident unto Gods children, whether they be spiritual fears or personal: for though all personal fears be not spiritual, yet all spiritual fears are personal; and the Believer may have these, and National fears too. Against all which, or any of which, these words are to be applied, that so dismayings may be removed, and the soul supported with its joy and chear.

But because the Children of light should not be foyl'd in this enterprise, let us like the wise builder first count the cost. And therefore, before we set upon these home­bred enemies, (as these Doubts and Fears are) let us enquire first what we have to answer.

The first thing that I meet withall to remove fears and dismayings, is Gods spe­cial [Page 10] presence, not as glorious, but as graci­ously encompassing and safeguarding Be­lievers, set forth in these words, I am with thee. And then secondly, a glorious relation, in these words, I am thy God; [...] which compre­hends all both ef­ficiencie and suf­ficiencie. wherein is Gods omnipresence, his all­sufficiencie: And this is set forth to us with this enforcement, Yea, I will strengthen thee, yea, I will help thee, &c. And then thirdly, If you would know the manner how God will strengthen, help, uphold, it is with no less then the right hand of his own righteous­ness. And here (methinks) every Believer may certainly say, as the Lord once said a­gainst his enemies, though they were mighty and a multitude, and on his side they were few and feeble; yet (says he) they are too many. So may the child of God say tri­umphingly against fears and doubtings: It is enough, O God, that thou shouldst afford me thy special presence; there is in that more joy and comfort, yea nothing can be grievous whilst thou art with me; Oh what a Sun and a Shield is God! what a strong Tower and Rock of defence, an Upholder and Helper! What? with the right hand of thy righteousness! and, my God! What a plenty is here! I may be a­fraid to fix, but not be afraid of fear; for [Page 11] the shadow of thy special presence is e­nough to dispell all tumults, temptations, and troubles whatsoever.

Awake, awake therefore, thou doubting soul, and view that glory that doth surround Exod. 3. 14. thee: for he that said enough, when he said, I am that I am, says enough to thy soul, in saying, I am with thee.

What Christ sayes of God the Father in respect of moving away fears, Isa. 50. 8, 9. He is neer that justifieth me; who will con­tend with me? Let us stand together; who is mine adversary? let him come neer to me. Behold, the Lord God will help me; who shall condemn me? Lo, they all shall wax old as a garment, the moth shall eat them up. So may every Believer, and every justified person by the same Jesus say, Christ is neer me by his special presence for to comfort me; what shall dismay me? Stand out Tempta­tion, Tribulation, peril, sword! why, in all these things we are more then conquerors: Rom. 8. 37: for behold, the Lord God will help me, yea is about me by his special presence; And darkness must have no place, when the Sun appears.

And lest we should think that Christ should speak thus only of himself, he applies it unto us, and bids us make this use of it, [Page 12] as in the 10. v. Who is among you that feareth the Lord, that obeyeth the voice of his ser­vant, that walketh in darknesr, and hath no light? let him trust in the name of the Lord, &c. and stay upon his God. Mark, though he see no light for the present, yea though he walk in darkness, yet God is with him, and he must not shrink, but take shelter; the name of God must be both his trust and his stay.

What a Mount of Sufficiencie was God to Abraham, when he tels him, Gen. 17. I am God all sufficient? Here was enough to answer all things. Why, this special pre­sence is as much to every Son of Abraham. Nay, let me add thus much, as against fears and dismayings, the special presence of God speaks more comfort then allsufficiencie doth: For though Gods allsufficiencie be of an infinite weight and consideration, yet that may as well be allsufficient to kill as to quicken; Gods allsufficiencie may as well speak death as life: but this special presence which here God pitcheth about his Church and people, is not to speak the least of terror, but support, comfort, and encouragement against all terror, affright­ing, or dismaying.

CHAP. III.

The Lords special presence in three excellen­cies; the first of which is handled against fears, viz. The Lord being with Believers, his glory is for them.

THis special presence of God proclaims these three Excellencies for every Member of Christ and his Church.

1. His Glory is for thee.

2. His Comforts are for thee.

3. All that is in God is engaged for thee by this special presence, for this very end, to comfort thee, and to expell all thy fears and dismayings.

First, God being with thee, all his glory God be­ing with thee, his glory is for thee: & what a com­fort this. is for thee: And what a presence must this be, that that which is above the earth and heaven too, should wait upon a poor, doubting Christian? Yet thus it is, Psal. 148. 13. His name alone is excellent, his glory is above the earth and heaven. And yet every Believer is neer his glory, as his special presence is neer unto Believers. So says the 14. v. He also exalteth the horn of his people, the praise of all his Saints, even the children of Israel, a people neer unto him­self. [Page 14] Praise ye the Lord, O Saints; joyn with this Chorus: for the Lord hath exalted our strength, even Jesus Christ; for he alone prays for Saints, and he alone must have the praise of Saints. Sing Hallelujah, Hallelujah. O believing soul, why art thou so cast down? Lift up thy eyes to the hils, from whence comes thy help; and behold what seest thou? [Not a hands breadth, but] a Fountain of light and comfort. What means the Moon thus to ecclipse the Sun, from whence thou hast thy light, thy life, thy glory? Say not in thy heart, say not in thy eyes, say not in thy sighs, say not in thy sorrowings, say not in thy tears, say not in thy fears, Where's my Jesus! for he is nigh thee, in thee, round about thee. Awake out of thy fears, and view thy glory; for thy glory views thee through all thy fears. Oh the beauty and splendor of that soul that is encompassed with Gods special presence! Why do not our souls break forth with David, Psal. 73. 26. Whom have I in heaven but thee? and there is none upon earth that I desire but thee. All the glory, honour, and riches of this Creation cannot administer one word of comfort to my bleeding heart; but the shining of thy face is better then life. Oh, how excellent is thy loving kindness, O Lord! They that shelter [Page 15] here, are safe; and they that seek here, have succor, yea satisfaction, yea abundance; they shalbe abundantly satisfied wth the fatnes of thy house, how much more with the beauty of thy presence? For with thee is the foun­tain Ps. 36. 9. of life, and in thy light we shall see light. For God is a fountain, fulness running over all tears and fears. Be but in his pre­sence, as his presence is with thee, and thou shalt in his light have light and everliving comforts. The special presence of God that is about a believing soul, is a glorious graciousness, and a gracious gloriousness, made up only of mercy, love, kindness, and that on purpose to banish fears and dismay­ings. Now mercy, love, and kindnesses of Mercy is a royalty for the fearing soul to boast in. God is such a royalty that may be boasted in. Psal. 34. v. 2. My soul shall boast in the Lord. And sayes David, this truth is to be made good on such that are cast down. The humble (or the tamed, as the word sig­nifies) shall rejoyce in it, and be glad. And [...] from [...] as if he would have such souls presently to wind up unto this key, he brings in the Chorus in the next verse; O come magnifie the Lord with me, and let us exalt his name together. And his case was the same with a doubting soul full of fears. But, saith Da­vid, I sought the Lord, that is, his special [Page 16] presence, and there I found such a glory of mercy, grace and love, that it hath delivered me from all my fears. So v. 4.

Oh, but may the soul say, David was one Obj. of ten thousand, a man after Gods own heart, a type of Christ; and would you have me to do as David did?

Why, yes: Thou having Davids prin­ciple, Ans. why not Davids practice? If thy portion be the same, why not thy joy the same? Thou hast faith in Christ; David had no more: He had this special presence, and thou hast as much. Yea, though thou thinkest thy self a worm, God singles thee out in special with this, Fear not, I am with thee. And though David was a Type of Christ, thou art a Member; and that is more. A shadow hath the lineaments by reflection from the substance; but the least and mean­est Believer is a member, and so bone of his bone, and flesh of his flesh. And if the same sympathizing in fears and tears, why not the same heroick spirit over fears and dismayings? It was a precious expression, and a precious experience, that David re­ports to a doubting soul, Psal. 85. 9, Surely his salvation is neer unto them that fear him, that glory may dwell in our land. This surely is thy certainty: For what is true of the [Page 17] whole, is of every part, nay in parti­cular unto such that fear. Salvation is nigh to them that fear him. This is Davids expe­rience, who had but faith: And thou hast faith, and God himself saying, Fear thou not, I am with thee. To what end? Why, David tels thee, that glory may dwell in thee. Which is as much as if he had said, There is a beauty and splendor about e­very Believer, that one would not expect such an Inhabitant at least to dwell there, as fears and doubtings; but love, and joy, and peace, that glory may dwell, &c.

And this is but the language of the Text; I am with thee hath a glory in it for a gracious soul. for, saith the Lord, there is such a glory in my grace, such a beauty in my presence, that the very shines of I am with thee, I am thy God, is enough to dispell all slavish fears, doubts, and dismayings.

But now, may the believing soul say, Quest. There is a glory in this, I am with thee: and I see clearly, that it is darkness that causeth drooping; but now God being with me, and with such a beauty and splen­dor, what's the reason that I cannot see him, so that I may not fear nor be dis­mayed?

First, It may be thou lookest for an out­side Ans. glory, when this special presence is ra­ther [Page 18] an inside glory. And so I may say un­to thee as the Apostle sayes, Ye have not, because ye ask not; Or, Ye receive not, be­cause Jam. 4. 3. ye ask amiss. So, fearing soul, thou perceivest not, because thou look'st amiss. Turn but the eye of faith inward, and there is Christ in us the hope of glory. What saith David? Ps. 45. 13. compared with v. 15. The Kings daughter is all glorious within. The believing soul is clad with all the Needle-work graces: but we must look within, if we would see this beauty and splendor. And therefore it follows, They shall enter into the Kings palace. Kings daughters are not to be expected in com­mon, but in the Chamber of presence. Enter therefore into thy Graces; there shalt thou see this glorious excellencie with glad­ness and rejoycing.

But secondly, thou seest not the glory that is round about thee by Gods special presence, because though thou lookest a­right, yet thou lookest through an infirm (I will not say a false) medium.

God sees thee face to face, beyond fears A simili­tude. and dismayings, but thou dost not see him. Faith is like the Prospective glass; it makes things that are afar off seem to be neer, but yet with a great deal of weakness: So [Page 19] Faith, it discovers visions of God, yea and it brings it neer; but because it is an infirm medium, we see fears and doubtings, when indeed the object of faith is full of joys and chearings. So that we may say of this spe­cial presence, as David sayes of the mouth, Psal. 81. 10. Open thy mouth wide, and I will fill it: so may it truly be said of the eye of faith; Open it wide, yea wider, and Gods special presence will shine unto the full assurance of light, and life, and glory.

Heaven and happiness it self is but this special presence. So saith David, Ps. 16. 11. speaking of Gods glorious presence, In thy presence is fulness of joy, at his right hand pleasures for evermore. Why now the dif­ference between Gods glorious presence and his gracious presence, lies mainly in this; God seeing us with the eye of glory, through a gracious Christ; we seeing him with the eye of grace through a glorious Christ.

The special presence of God is no less then heavenly joy and glory; only to us it is contracted to the narrow eye of faith; and because of this, we do not see clearly the things that are given us of God. Like A simili­tude. a great Volume that is put into a very nar­row Print, which one can hardly read with [Page 20] the choicest and clearest Spectacle. So Heaven, it is a great volume, but to every believing soul it is contracted into a very small print; so that though the Creature put on the choisest Spectacle of Reason, he cannot read a word: and the Christian, though he hath on the Spectacle of Reason, and that which is suited to the Print, which is Grace, yet he can read but darkly; yet read he can, but 'tis▪ obscurely with ifs and ands, fears and doubtings. And what's the reason? Because he looks through an in­firm medium. But now put but off, or rather put but on the Spectacle of Glory, and then we shall see face to face, know as we are known. Yea, and the sum of this the Apo­stle speaks in that 1 Cor. 13. 12. For now we see through a glass darkly; but then, when the eye of faith is opened to fruition, we shall see face to face, &c.

CHAP. IV.

The second Excellencie. The Lords presence proclaims comfort: And what will not this do against fears and dismayings?

SEcondly, Although the fearing soul The Lords presence speaketh comfort to belie­vers a­gainst fears and dismay­ings. doth not see this special presence so beautiful and so full of splendor; yet know that for the answering of all thy fears and dismayings, it shines forth abundance of comfort. And thus I charge all you that are the beloved of Gods soul, to make use of it: for thus God is present with you on purpose to administer comfort to you by his Spirit; which Spirit is no less then Gal. 5. 22. love, and joy, and consolation: And what will not this administer against all fears and dismayings?

1. First, what will not the love of God Gods love is in his presence. administer? Canst thou say by experience, that earthly things administer comfort and refreshment to thy body? and shall not Gods love much more refresh and chear thy fearing soul? All earthly comforts are but Wine; and Wine may chear the heart, as the Psalmist speaks, Ps. 104. 15. But now the love of Christ is ten thousand times [Page 22] better, and the Spouse finds it more sweet, Cant. 1. 2. Let him kiss me with the kisses of his mouth, for thy love is better then wine. Now this love of God is with thee by this special presence: And if the love of earthly relations, as of Father, Husband, Wife, can administer comfort, what will not the love of my heavenly Father, and Christ my Hus­band, who hath loved me with an ever­lasting Jer. 31. 3 love? Yea, when this love is round about me? yea, such a love that passeth Eph. 3. 19 2 Cor. 5. 14. knowledge? Yea, such a love that is a­bout Saints, is above Angels; a love of an attractive sweetness, not straitning, but constraining the soul to comfort against all fears and dismayings.

2. Though the love of God may admi­nister enough comfort, yet in this I am Gods kindness, yea loving kindness about Be­lievers. with thee, there is not only Gods love, but Gods kindness, yea his loving kindness. And what will not the loving kindness of a God answer? The kindness of a faithful friend is much; but the kindness of a Father, that's more. But what is this to the loving kind­ness of a God? David tels you, it is better then life, Ps. 63. 3. Thy loving kindness is better then life. And he speaks this when his straits were as great as thine can be; He was in a bewildered condition, yet the [Page 23] loving kindness of the Lord administred comfort above life. And that his loving kindness is round about thee by his special presence, mark how familiarly the Lord speaks to thee; Fear thou not, for I am with thee: As if he would lay all in thy lap, whereby thou mightst be comforted.

3. This special presence brings special This spe­cial pre­sence hath in it spe­cial mer­cy to re­move fears. mercy with it: yea, God thus proclaims himself altogether a God of mercy. In this I am with thee, there is not so much as a mo­ment of anger: for if he was in any way with the soul but mercy, the soul might fear; as if he had said, I am with thee a God of terror, the soul might tremble: but there is not the least of terror to affright thee in this my special presence, but all mercy, love and kindness to stir thee up against ter­rors and dismayings. And therefore mark how the Text opposeth all slavish fears, saying, I am with thee, fear not. And as perfect love should cast out slavish fear, so should mercy take in only hope; and to that soul that hopes in mercy, mercy alone is about such a soul, without the least of terror, yea against all terror and affright­ing. Therefore fear thou not, but be thou comforted, and hope in mercy, Psal. 33. v. 18.

[Page 24] 4. This special presence is with thee to It is a full joy for a fea­ring soul against fears. comfort thee, as it is a full joy and a full tyde of comfort against all thy sorrowings. So that if the question should be, To what end the Lord encompasseth the soul with his special presence? it is that our joy might be full: for in his special presence there is fulness of joy, Ps. 16. 11. And if we take this fulness only to be in glory, why should a night of sorrow so much trouble us, for that joy comes in the morning? And yet being a Believer, thou art not benighted: Although the Sun be not in the Meridian, or in his highest altitude, yet he is risen, and shines above the Horizon of fears and doubtings. So that to you must be applied that of the Prophet Mal. 4. 2. To you that fear my name, that is, to the poorest belie­ving soul, shall the Sun of Righteousness arise with healing in his wings. And what joy must this administer, when these wings that overshadow thee, are no less then all the saving benefits of Christ? Redemption, Justification, Sanctification, yea the entrance into glory. And to comfort thee, they all encompass thee with healing; A precious balm for comfort and refreshment against fears and dismayings. So that though the soul flag through fears, so that it can­not [Page 25] be upon the wing of prayer unto God, as Christ speaks unto his Disciples, Joh. 16. 24. Ask, that your joy may be full; the Father doth as it were prevent the soul that is fainting with fears, and brings his wings over the soul, saying, Though you faint and ask not, yet do not doubt, but fear not, I am with thee; and in me there is such a full joy, that may comfort thee against all thy sorrowings.

5. This special presence of God doth There is in Gods being with be­lievers, all sup­port to succor against fears. not only administer comfort, as it hath love in it, and kindness, mercy and joy, but it hath in it for thy comfort all strength, power and support: So that grant thou art feeble, weak and staggering; why yet if thou hast a Stander, that which way soever thou reelest thou shalt be supported, what needst thou fear? David complains that he had sliding feet, Psal. 116. 8. and so hast thou by fears and doubtings: But now, God being thy support, what needst thou fear? for thou shalt not fall; for I am with thee, to free from death.

Ah, may the soul say, that's true indeed. Yea, and so is the rest too; for saith the Text, not only from death, but mine eyes from tears, and my sliding feet from falling. What's this but to dry up tears and [Page 26] fears, and to uphold the soul from stagger­ing? And this councel gives the Everlast­ing Councellor, even Christ himself, in that Isa. 50. 10. If there be such a one that fears and saints, that is weak and staggering, let him lean, depend, trust, and stay upon his God.

And sayes the Father, I am with thee by my special presence, that thou mightest be succoured, sheltered, and supported. And therefore mark the Text; I will strengthen, I will help, I will uphold thee. As if the Lord should say, Here's thy comfort, I am with thee: thou art afraid, because thou art feeble; but be thou comforted, I am thy strength. Thou art afraid because thou art weak; but be thou comforted, I am powerful, I will help thee. And why dost thou fear that thou shalt fall? Fear thou not, I will uphold; yea, take thy comfort, I will uphold, I will support, I will succour and sustain thee against all thy staggerings.

Have you not seen the Child in its stand­ing Simili­tude from a Child in its weak e­state. stool? And though it be not in the arms or at the breast, yet if it be in the stool, how confidently will the Mother and the Maids go about their occasions? for that they know, the Child being there, there is no need to fear, though the Child be feeble, and reel sometimes on this side, sometimes [Page 27] on that, yet they know tis safe from falling. Even so is the Child of God, and the poor­est Believer, by Gods special presence which doth surround them. Poor doubt­ing Christian, thou art but a Child indeed, a Babe of grace; but God is with thee, and thou art in thy standing-stool; and though thou reelest and staggerest by temptation, fears and dismays, yet fear thou not, for fall thou canst not; God is on this side with his strength, on that side with support, on every side with his presence to comfort thee, and that against all fears and troubles.

6. And lastly, God being with thee, Gods spe­cial pre­sence speaks all relations, as a Fa­ther; and what room for fears? the comfort of all relations are for thee. Some relations are more remote, some more neer, yet all relations administer comfort, and the harmony of all lies in this special presence, God being with thee.

I might here put thy soul into an Ocean; but I must say but a word, as against thy fears. Therefore, art thou fainting? Here's Aqua vitae, water of life, by Gods special presence, to revive thee. Art thou swoon­ing? The hollow of the Lords hand is with thee to chafe thee, and to chear. To a dying soul I am life and comfort; and to a fear­ing soul I am hope and mercy; for a wound­ed soul I am healing; to the sick soul I am a [Page 28] Physitian, and to the bleeding soul I am Balm of Gilead; to the thirsty soul I am a well of waters, and by my special presence I make proclamation to every one that thirsts, Come, yea O come▪ yea to the waters, Isa. 55. 1 Can. 5. 1 drink, and drink abundantly, that you may be satisfied. [...]o the hungry I am bread; Joh. 6. 48 feed on me that you may have eternal nou­rishment; for I fill the hungry with good things, and to the fearing soul too I am food: I am with them, that they may be with me; therefore do not faint, but feed. Yea, I am a friend, and the believing soul is my friend. So says the 8. v. Abraham my friend, and Jacob my chosen, and Israel my servant. Now we say, it is merry when friends meet: Why, God is with thee in this relation; and why shouldst not thou be with him; and that not fearful, but friendly? For he owns thee by this special presence in the relation of friendship; and see that thou answer not his friendship with fears, but return love for love: He is with thee to comfort thee, & be thou com­forted. Nay▪ by this special presence God is with thee as a familiar friend, with whom thou canst not be more bold then welcom, to whom thou mayst tell all thy heart: And if telling of griefs be comfort unto the [Page 29] grieved, what will not Gods presence af­ford when he is with thee, to remove all griefs and fears? Thou sayst, thou hast fears; but says the Lord, I am with thee, I am a Father to remove all thy fears. Yea, thou art a poor Lamb, and thou fearest: Oh, Joh. 10. 28. but fear not, I am thy Shepherd, and none shall pluck thee out of my hand. Yea, to comfort thee against all fears, know, I carry the poor doubting soul in my arms, I tender it in my bosom, and I gently intreat them that are with young. Yea, in the sum of it, Isa. 40. 11. he makes the doubting Christian as his Darling, whereby it may take comfort. And therefore though the Servant may be in the family with such fears, yet the Sons and Daughters are free. Therefore own your priviledge, from the eldest to the youngest, from the Babe to the Strong man in Christ; for in Gods family such are all sons and daughters; and why not free from servile fears and dismayings, when the spe­cial presence of God hath such an excellen­cie in it of comfort and consolation?

Which is the second thing Gods special presence holds forth; He being with the believing soul, his Glory is not only for them, but his Comforts are all for them, and that against fears and troubles.

CHAP. V.

The third Excellencie. God being with us, proclaims engagement for us: And what will not this do against Fears?

  • The Lord engageth
    • 1. His Word.
    • 2. His Power.
    • 3. His Faithfulness.
    • 4. His Honour.

THirdly, Know fearing soul, that God is not only with thee to comfort thee, but also to engage for thee against all thy Fears: and what will not the power of a Prince do, if he proclaim and prosecute? Tumults may arise; but if the mighty man once wager, he breaks through all, speci­ally if the case be urgent, and himself re­solved. Ah, but what if God be the under­taker! He that is King of Kings, and Lord of Lords; He at whose presence the moun­tains melt: shall not he be more then Conqueror against such poor Principalities and Powers as servile Fears and Troubles are?

God engageth all by his special presence for the believing soul, and speaks it like a Victor that were sure of the day, saying, [Page 31] Fear not, I am with thee, doubting soul; why art thou cast down? my resolution is to hold thee up, yea and I will encounter against all that break thy quiet. And that this is the mind of God to engage for thee, mark but his resolution; Yea I will, yea I will, yea I will strengthen, help, uphold. He speaks it as a vehement undertaker of thy cause and quarrel, as if he would in no wise suffer his Child to be so battered and abused by any fears, and troubles, and temptations.

Says the Creature, I have spent both time, and strength, and mony; and do you think I will suffer this? No, I will ra­ther spend so much and so much more; I will engage all, but Ile accomplish. As the faithful Subject saith in his Countries cause; Our fathers bought such and such a privi­ledge with such and such expence, and shall we now be so incroacht on? nay, my life and fortune shall lie at stake first; I will venture all, and engage all, but I will accomplish such dear-bought priviledges.

Even thus saith God the Father to a doubting Christian: I have not only bought thee with the precious blood of my dear Son, but through him I have also priviledged thee with the graces of my holy Spirit, whereby thou mayst be comforted against fears and [Page 32] troubles. But I see these guests are inmates in my houses still; yea these slaves which should be underfoot are oft usurpers, lording it over my sons and daughters. But children, be of good chear I your Father will not suffer this, I will stand by you, and engage for you. Hath my Son redeemed you from your sins? and shall you now be overwhelmed by servile fears? No, believe it, drooping spirit; Call forth all my strength, all my power, all my love, its all at stake for you and all engaged for you; You know I sent my Son for you; and in his low estate he slew the King of fears, Death and Hell, and led Captivity captive. And now I am exalted, I in him, and he in me, and you in both; and shall I now suffer you to suffer? No, I will not suffer you to be tempted, to be feared; but I will succour you, I will relieve you, and support you.

When the offending Child hath got but a friend to stand between it and its offend­ed Father, how will it wipe the eyes, and cherish hope, and creep behind, because it knows it hath gotten one to stand between it and home! Ah, but how much more may the Child of God, who hath such a friend as Christ to intercede, and such a Father as is so far from being offended with his Child in case of fears, that he comes [Page 33] forth himself, and engageth all his love, all his grace, the least drop whereof is enough to remove mountains of sins; and why not fears and dismayings? specially considering that he by his special presence singles out thee alone, as if so be he had no more but thee: for so the Text implies and expresses; I am with thee, poor fearing Christian, and and all my mercy, power and grace is en­gaged for thee: and what will not the Bow of my power do, being bent with re­solution, and that against all your servile fears? I come, I shoot, I engage all my power, mercy, love; Fear thou not, for I am with thee.

And this is no more then what the Pro­digal found at the hands of his Father, Luk 16. who leaves all for him, and en­gages all for him, although a Prodigal and a Spend thrift; yet because a Son, the Fa­ther's out to meet him, and no cost must be spared, the fatted Calf must be kill'd. And if our Heavenly Father have such a resolu­tion for a prodigal Son, what will he not have for thee, who art a Son, but yet a fearing one?

The Children of God may say indeed, that the sons of Zerviah have been too hard for them: Temptation, Sin, and Satan had [Page 34] made them slaves. The sorrows of death encompassed me, and the pains of hell caught hold on me, yea I found trouble and sorrow, saith David as our President, Psal. 116. 3. but v. 5, 6. Gratious is the Lord, for he pre­serveth the simple: I was brought low, and [...] from [...] which signifies to be thin and poor & naked. he helped me. That's the fearing soul. And upon this he sings this Requiem, Return unto thy rest, return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee. And thus may every doubting Believer not only say, but sing, from Gods special pre­sence that is round about them: Turn out fears and dismayings; turn out troubles, sighs and sorrowings; turn out distrusts and droop­ings: And turn in my love and joy, my com­fort, my consolation! For my God hath dealt bountifully with me, engaging all by his spe­cial presence: And who would not subscribe to such an engagement? such an engaging Father, and such an engaging Son, who is a­bout me with all his power and love to oppose all my fears and affrightings.

How often have our fearing hearts said as David did in his case with Saul! 1 Sam. 1 Sam. 27. 27. Surely I shall one day perish by the hands of Saul. So says the weak Believer, Surely I shall perish; Sin doth so assault me, and Temptation like the floating Sea daily riseth [Page 35] high; and how can I chuse but fear when my life is in jeopardy every houre? Ah but consider, so oft as thou hast feared perish­ing, who hath delivered thee? 'Twas not thy faintings and thy fearings; for it is not by the best of our might or power: why then it must be by the Spirit of God in his special presence, which hath been with thee in the time of all thy straits and troubles; only it may be thou hast not thought that God was thy assistant, that he was so neer at hand by his special presence to comfort thee and sustain thee. And if thou hadst known and thought of this, thou wouldst have trusted more, and doubted less. How­ever for the future still keep this in mind. That God is with thee, yea engaged for thee, and that against all thy fears and dis­mayings.

And if one Attribute of God may ad­minister a world of comfort, and if one Attribute of God is an infinite support; what then are all the Attributes of God, which are about every Believer, to comfort and engage against all their fears and trou­bles? Surely we may all say, We will not fear though the earth were removed, for the Lord is a present help. Yea, though I be but as a worm, a poor go-by the ground; for [Page 36] so the Text expresses, v. 14. Fear thou not, worm Jacob; yea, the Lord of Hosts is with us, the God of Jacob is our refuge, Psal. 46. 1. 11.

God being with us, what need we fear any that are against us? And why? Because all is engaged for us; All his Grace, all his Love, all his Mercy, all his Wisdom, all his Strength; indeed all in God, and God in all.

I shall in a word or two hint unto you four things, which are engaged by this [I am with thee,] which Believers are to take notice of against their fears and trou­bles.

Our Father by these words, [Fear thou not, for I am with thee] engageth first his Word, secondly his Power, thirdly his Faith­fulness, and fourthly his Honour. God hath laid all these, and much more at stake (as I may so express it) for every Believer, to the removing away fears.

1. In his special presence his Word is engaged: and this the Text holds forth, being the Word of God, though penned by this Gospel-Prophet Isaiah. There is a twofold Word of God, the internal and external; but both are engaged against a Believers fears and dismayings. The inter­nal [Page 37] word is that voyce within us, saying, This is the way, walk in it. And this pro­ceeds from the Eternal word of the Father, even Jesus Christ himself, for so he is called by that divine Evangelist, Joh. 1. 1, 2, 3. And by this Word we have the Law of the Spi­rit of life, freeing us from the Law of sin and death: and this the Word of God en­gages, and Jesus Christ by his Spirit makes good, Rom. 8. 2. And then, if freedom from sin and death, who should once make doubt against fears and sorrowings? And in the Scriptures, how many gracious promises hath the Father given thee on purpose for thy consolation? All the comforting pro­mises, all the upholding promises, all the present promises, all the prccious promises are for the support and comfort of every Child of God. So that though no holy things must be cast to Dogs, yet all the words of Consolation, Comfort, Joy and Peace, they are all to be dealt forth unto a believing soul. And therefore as our Savi­ours words do invite you, so let them abide in you, Joh. 14. 1. Let not your hearts be troubled; Ye believe in God, believe also in me. For both agree in words of Con­solation against all your fears and trou­bles.

[Page 38] 2. God by this special presence engageth not only his Word, but his Power also: and what will not a man of power do, that will engage for a friend? But what will not the powerful God accomplish for Jacob his friend? In case of temptation he saith to Paul, My grace is sufficient for thee, 2 Cor. 12. 9. And all power is in Grace, though all Grace be not in power. But both these are in this special presence of God, engaging for a fearing Christian. And I need go no further then the Text, to make it appear that the Lord engageth his power to take off Believers fears. Ob­serve when God will set forth his power and greatness to the full, he saith no more but thus; I am that I am, Exod. 3. 14. And thus shalt thou say unto the children of Israel, [I am] hath sent me unto you. And thus he engageth himself in the Text for the believing soul, Fear not, I am; Be not dis­mayed, I am. And as those expressions, [with thee] and [thy God] do set forth Gods gracious relations, so [I am] his in­finite power; but both opposing fears and dismayings.

3. God by this his special presence en­gageth his Faithfulness; he will assuredly perform the overcoming all thy fears. Had [Page 39] the Lord given us but his word of promise, it were enough to master fears, considering all the words of grace were written for the Saints comfort; and the Scripture saith. Not one jot or tittle shall fail till all be ful­filled. And the reason is, because he is faith­ful that hath promised. And let us take heed by our giving way to fears we make not Gods word of none effect: for, He is faith­ful that hath promised, yea, and he is round about us to effect it, saying, I am with thee, fear not, I am thy God, that is, a God in co­venant; and I will nor suffer thee to be tempted, feared, affrighted; but as I am with thee, so I will strengthen, yea I will help, yea I will uphold. It remains only, doubting soul, that thou shouldst witness with the Saints, Heb. 10. 23. that He is faith­ful that hath promised, and doth engage all for thee. Hold fast therefore thy professi­on without wavering; for the Lord thy God he is God, the faithful God, a God that keepeth Covenant, and that with thee against distrust and fears, Deut. 7 9.

4. And lastly, God engageth not only his word, his power, and his faithfulness against a Believers fears, but his Honour is at stake for them; and know (Believer) he will not suffer himself to be foil'd in this; [Page 40] for he is very jealous of it; whatsoever suffer, his Honour shall not. Isa. 42. 8. I am the Lord; that is, my name and my honour will I not give to another. But a Believers fears and distrusts carry this in the very front, even to ecclipse the honour and glory of God: but saith the Lord, Fear not, for I know the drift of all your dismay­ings; if distrusts did only seek your hurt, I would not suffer it, 1 Col. 10. 14. God is faithful, saith the Apostle, and will not suffer you to be tempted above that you are able. Ah, saith the soul, but what is my ability? I am like a broken reed recling to and fro by every wind of temptation. Well, grant it; what if thou art? God saith, he is thy God, and he is with thee, and he will de­liver thee from all thy fears; thou shalt escape, and thou shalt glorifie him. Nay, he saith, his own honour will suffer, if slavish fears be suffered: For though thou art a doubting Christian, yet thou art my Child: and so many distrusting fears may quickly make up slavish fears; which is a dishonour unto my grace, which I have given thee, and of which I have said, it should be sufficient. And come what will come, my honour shall not suffer, nor my grace be clouded. Therefore fear thou not; for I [Page 41] am with thee, and my honour is engaged in this my presence; and Fears shall not be master. My honour will not I give to any other, much less to fears and dismayings, which are so much against my honour.

And thus much for demonstration of these words, I am with thee, I am thy God. To which I have chiefly spoken as they are directed against a Believers fears and dis­mayings.

Give me leave now to call forth some of those usual Doubts and Dismayings that are so incident unto Gods children; that so the Express by Gods special presence may be made good, even not to fear, not to be dismayed.

I shall not speak any thing of the rise of fears, knowing that every experienced Chri­stian knoweth that sin was, and is the cause of all servile fears. Only thus much the Text implies, that such there are in Gods own children; and these are they that must be removed, that so comfort and consolation may be administred.

CHAP. VI.

Endeavoring the removal of spiritual fears, and Objections answered as to the nature of fears.

THere are many sorts of fears, yet they all may be comprehended to be Spi­ritual or Temporal; and these again may be Personal, Family and National fears.

And though 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. [Page 43] 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 [Page 44] 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?

'Tis 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 [Page 47] 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 presently believe and draw refreshment against all thy fears. And for that end the Lord affords us his special presence, which speaks not the least of terror, but only [Page 48] comfort and consolation. And as Christ saith, Joh. 14. 19. so saith the Father by this Text, My peace I leave with you, my peace I give unto you: Not as the world giveth, which are ready to grumble and to take it away again; but saith v. 18. that it may abide with you for ever. And why should your hearts be troubled or afraid? I am with you, saith the Father, and my promise is for thee at the present; and see, belie­ving souls, that you approve it.

There are three special times of fears; but this special presence of God to every believing soul will answer all.

1. The hour of Temptation is a time of fear, when the soul is as a bird insnared by the fowler: but then God by his special presence makes way for the soul to escape; so that though the Tempter tempt never so craftily, yet God hath so promised to suc­cour and relieve the soul, that the soul gets cost, and by being thus try'd, hath this crown set upon the head of it, Jam. 1. 12. Blessed is the man that endureth temptation; for when he is tryed, he shall receive the crown of life.

A wicked man way-lays Satan, as well as Satan way-lays him; and being dead in tre­spasses and sins, he is not capable what [Page 49] Temptation means; and therefore is it 2 Tim. 2. 20. said, the Devil takes them captive at his will. But now Gods child, he finds it to go very hard sometimes with him through tempta­tion; and he wrestles, tugs and toyls; which is a clear sign by his complainings, that his soul is capable. But fear not, holy soul; this Job 5. 19. is the hour God will be seen in the Mount, and make way for thee to escape out of six and seven troubles. Yea, when thou art thus try'd, thou shalt be crowned hereafter with glory and life; and for the present by Gods special presence thou art pronounced bles­sed: for, Blessed is the soul that endures, &c. Jam. 1. 12. 2. As the hour of temptation, so the hour of death, this is called the King of fears, and may truly be so to an unbeliever. But fear not thou their fear; for God is with us in this hour. And though thou thinkest death to be an enemy to thee, and a hard passage for thee to dispute; yet if thou believest nothing too hard for God, then fear thou not this hour of fear; for by this special presence God being with thee, thou hast no less then the right hand of the Lords right­eousness; and this delivers thee from death, Pro. 10. 2. which is but a parallel to the Text, to let us know we should not fear this hour of fear; for God being with us, [Page 50] we have the right hand of his righteous­ness. And though treasures of gold and silver will not, (for that will profit nothing in that day) and therefore wicked men may fear; but fear not thou; God is with thee and righteousness delivers from death. 3. Being thus delivered from death, there is no fear to thee to come to Judgment, which is and will be a time of fearful fear Pro. 13. 21. to all wicked men: Ah, but to a child of God this is no time of fear, but of ever­lasting refreshment. Wicked men in their life time have the powerful presence of God, their conscience bearing of them witness that they thus were always in his presence, and they could not flie it, as Da­vid Ps. 139. 7. speaks: but this is their misery, they gave no regard to it. And therefore Death and Judgment are times of fear, because they have Gods fearful presence: Christ appears to them as a fearful Judge, and as an Avenger of all those injuries offered to him, his Cause and Saints. And this is the cause why they call to the rocks and moun­tains to fall upon them; it is to hide them from the presence of the Lord: Whereas Rev. 6. 16. the child of God hath the Judge his friend, and Christ his Advocate; and nothing is brought in against him, but he himself is [Page 51] brought in with shouts, and with welcome love and kindness: And therefore believing soul, since Gods special presence will own you at that great day of fears and trem­blings, Mat. 25. 34. saying, Come ye blessed, come my children, come my servants: See that you own this special presence now, when God is with you, and bids you Fear not; yea, and is so earnest you should believe him: Be couragious doubting soul, by answer­ing Gods kindenesse, saying, Come Lord Jesus, come quickly.

Lastly, It may be objected, Am not I Obj. bid to fear the Lord? yea, and is it not a Scripture precious qualification? yea, and that for Saints, Psal. 34. 9. O fear the Lord all ye his Saints; and so likewise, Prov. 14. 27. The fear of the Lord is a fountain of life; and the Text saith, Fear not; How standeth these Scriptures, and such like, a­gainst this expresse Prohibition.

I Answer, The Scripture is very plenti­ful A double fear in scripture a slavish and a filial. in a double fear: A slavish or a distrust­ful fear; a filial or a depending fear; a fear as a Passion, and fear as a Grace, or a gra­cious fear. The first of these is that of our Saviours warning unto his Disciples, Mat. 10. 28. Fear not them that can kill the bo­dy, but are not able to kill the soul, but fear [Page 52] him that can cast both body and soul into hell: But now a gracious fear is that of the Pro­phet, Jer. 32. 40. I will put my fear into their hearts: Wicked men are often upon this slavish fear; and therefore the childe of God is called to fear not their fear: Gods children must not have such doubts Prov. 29. 25. and fears, and dismayings, but rather flie such fears; for Gods special presence about believers, is perfect love: And perfect love casts out fear, 1 Iohn 4. 18. perfect love, it may take in filial fear, but not the least of slavish or distrustful fear.

And therefore doubting Christian take heed. Me thinks I hear thy sighs, and see thy tears: Let not thy tears be tears of di­strust, or fearful sorrowing; for God is with thee by his special presence, forbid­ing any such tears or sorrows: And if tears will needs flow, let them be tears of kind­nesse; let them be like Mary's, not onely Luke 7. 37, 38. tears of contrition, but tears of compassi­on; if thou wilt bedew Christs feet with tears, wipe them with the hairs of thy head, and kisse them, to let all flow from con­strained love, in the consideration of this special presence, that God is with thee: Know therefore, as thou art a Believer, all thy fears should be filial; more for love, [Page 53] then want; and all thy tears should be joy­ful, more from comfort then grief. No men laugh louder then wicked men, but this is madnesse; and none weep and sigh oftner then believers; but this is gladnesse, saith David, Psal. 126. 5. They that sow in tears, shall reap in joy: Now the seed is of the same kinde with the harvest; and a be­liever bearing precious seed, why not his life full of precious comforts? And thus much for spiritual fears.

CHAP. VII.

Containing something in general against Temporal fears.

THe next sort of fears that are incident unto Gods children, is temporal; and they are either Personal Family, or Nati­onal fears. I shall say something to each of these:

1. In general: They that are members of the body of Christ and his Church, may easily draw forth this conclusion, that if God the Father hath given me his Son and him­self, [Page 54] by this his special presence to succor me against fears, and my spiritual adversa­ries; surely he that hath done the greater, he will also do the lesse: Davids saying is thine, 1 Sam. 17. 37. He that delivered me out of the paw of the Lyon, and out of the paw of the Bear, will also deliver me out of the hands of this uncircumcised Philistine: So he that hath given me such comfort a­gainst my spiritual fear, how shall I lack any thing temporal that I stand in need on: And this is Pauls conclusion, who was and did go through a world of trou­ble, Rom. 8. 32. He that spared not his own son, but gave him up for us all, how shall he not [as if he wonders that any should make once doubt of it] but with him free­ly give us all things?

And God our fathar is ingaging him­self in the Text upon this very account. Thus observe the 11, 12, 13. Verses, where he saith, That not onely them that are in­censed against thee shall be ashamed and con­founded, but them that make war against thee shall perish; let them be men or de­vils, hunger, cold or nakednesse; let what will be that would break a Believers peace, they shall be as nothing, and as a thing of nought: And if you would know how [Page 55] God will accomplish this, he tells thee in the same language in the Text, as at the 13. Verse, Fear not, I the Lord thy God will help thee, will uphold thee.

The Lord saith indeed in the 14. Ver. that the Church and people of God are very apt to have fears and dismayings upon a tempo­ral account, as well as on a spiritual; and therefore he calls the Church and every be­liever A worm, such a one that is a poor go▪by the ground, that the world is very ready to tread and trample under foot; but fear not, I am with thee, to deliver thee as well from temporal fears, as well as from spiritual fears: And thus much Christ exhorts his Disciples to in that of John 14. 1. compared with the 2. Verse, Let not your hearts be troubled, ye believe in God, believe also in me. And this he speaks to succor us in our natural wants, as well as against our spiritual fears; for whereas the soul may say, Jesus Christ is in­deed my souls portion, and perpetual, Psal. 73. 26. but for this poor body, I know not where I shall abide with it; why now mark what Christ saith to such a poor body, Fear not, for I am with you; and, I am with you to the end of the world: I know you are afraid of hunger, and of house-room; [Page 56] but let not your hearts be troubled, I am Iohn 14. 2. your harbinger, and I go to take up eter­nal mansions for you; and it is my fathers will that you should not be troubled; for he hath meat and drink enough, and houses for you all, and none shall take them away from you; for my father is re­solved to have no other Tenants but you; and I am resolved to prepare them for you, and you alone; therefore let not your hearts be troubled against temporal fears.

And Secondly, a more general text you cannot have, as being to believers to re­move away fears, Luke 1. 74, 75. That he would grant unto us, that being delivered from the hand of our enemies, we might serve him without fear; that is, slavish fear; and that this is Gods grant unto Believers, the text is expresse, Fear not; and that it is to be against temporal fears, as well as spiritual: Compare the scope of this place, with that of Gen. 22. 16. to which this prophesie of Zacharias hath relation: And God hath performed the mercies promised unto Abraham; yea, and also doth perform unto every son of Abraham; for we may all say, Qui loquutus est, & juravit, which spake unto me, and sware: Why now be­lieving [Page 57] soul, do but add the Saints experi­ence, the Lords covenant, his promise, and this his special presence: And if against all our enemies, and that he would have us without fear, then surely against Temporal fears and dismayings.

CHAP. VIII.

Objections answered, against Personal fears.

1. FOr Personal Objections. The belie­ving soul may say to the wanting body; My wants increase, and misery must needs follow want: Blessed be God, I have a little Meal in the barrel, and a little 1 King. 17. 12. Oyl in the cruse; some bread to feed me, a few rags to clothe me, a little fire to warm me; but the Father of mercies knows what I shall do a moneth or a week hence.

Ans. Poor heart! Take but notice of what thou hast said, and thou hast said e­nough to answer all. If thou hast said, [Father of mercies] experimentally, and as a Christian. And thus the Saints have said before thee, and found it true, 2 Cor. 1. 3. Blessed be God, even the Father of our Lord [Page 58] Jesus, the Father of mercies, and the God of all comfort. Mark here; thou hast a Father of mercies, and this Father is a God of comfort; and he is so against all your tem­poral fears, for He comforteth us in all our tribulation. Not only that we should be encouraged against fears, but thou shouldst also succour and support others; for so the verse following tels thee, 2 Cor. 1. 4.

Wicked men are often saying, Lord, Christ, Mercy, Faith! but they speak at large, without any sense of what they say. But they that sound Father of mercies faith­fully, they have bread enough to supply all their wants. I may say to such a soul, as Sampson said to Dalilah; Out of the eater Judg. 14. 14. came forth meat, and out of the strong came forth sweetness: So out of the Father of mercies thou mayest extract all kind of sweets that thy soul or body stands in need of. Sampson speaks it by way of riddle; but answer thy soul and body too by way of reality, That if a father of children will be pittiful, and extend all for their supply, what will not my heavenly Father, who is a Father of mercies? And what, will not this supply against all thy fears? Thou art hungry; feed on mercy, and thou shalt be refreshed: thou art thirsty; suck in mercy, [Page 59] thou wilt find supply. Christian, believe it, do but draw forth faith, and feed plentifully on mercy, for thou hast in this an eternal maintenance, and in such a maintenance there is no room left for temporal fears. I would have poor Believers do as Abra­ham doth, Gen. 22. 5. when he went to sa­crifice his Son: he goes up to the Mount with this, God will provide, my son. So do thou; get up into this Mount that is come down to thee, even Gods special presence: there is a Sacrifice kill'd already; it is but for thee to eat, and thou shalt be satisfied. Thou hast not bread, thou hast no provision: Ah but hast thou dependance? Exercise faith, but banish fears. When Abraham Gen. 25. 5. goes into the Mount, he leaves his servants below; Stay you here, saith he; that is, Sense and Reason, Doubtings and Dismay­ings, these must be left below. So must thou concerning thy fears and faintings: leave thy servants below, and say to all thy wants, God will provide; for in the Mount of his special presence he will be seen, and Can. 5. 1 there thou shalt be abundantly satisfied; if Rivers will quench thy thirst, then drink, and drink abundantly.

But thou wilt say, This is soul-satisfaction; Obj. and it is my bodies fears and wants that so [Page 60] dismayeth me. I am brought to a morsel of bread, and I have no mony to buy; and what shall I do?

Grant this (Believer) that thou hast but Ans. a morsel of bread; yet if thou hast flagons of wine, (and that thou hast, for thou hast saith) do but suck the breasts of the Pro­mises, and thou hast wine and milk, a feast of fat things, more then the fatted calf and wine upon the lees; for thou hast a Kingly fare: for God being with thee, thou art in the Kings house, yea in the Chamber of presence. 'Tis true, thou art but a waiter; not on the throne, not crown'd: but be­ing in the Kings family, thou art to fare deliciously every day. Thou fearest hunger and thirst; do but think how many full meals David made upon Gods word and promises, Psal. 119. 103. How sweet are thy words unto my taste! yea sweeter then the honey unto my mouth. And so Psal. 19. 10. Sweeter then the honey or the honey-comb. Christ makes the accomplishment of his Fathers will his meat and drink, Joh. 4. 32. God feeds Christians two wayes, by Pro­mise or by Providence; and the special pre­sence God feeds his people two ways answers both. I am with thee, is as well to sustain thy body, as to save thy soul. Gods special presence is a supply two ways to a Believer.

[Page 61] 1. God doth feed his Children literally, giving his Child the thing that it sensitively desireth, so far as he sees it convenient. Thus the special presence works in the let­ter of the Promise; and thus thy faith is called forth by Christ, Mat. 6. 30. speaking to his Disciples. If God so clothe the grass of the field, will he not much more clothe you, O ye of little faith! and why take ye thought for raiment? The Lilies of the field are but under common providence; and you are not only under that, but Gods special pre­sence is round about you; and why will you fear, O ye of little faith! And for your comfort, take that cardinal promise, Ps. 34. 8, 10. O taste and see, the Lord is good; blessed is the man that trusteth in him. And saith, v. 9. There is no want to them that fear him, that is, to such that have faith in him. And David seems to speak this out of experience; for he had found the Lord making his promise good, by feeding on him in his straits and troubles. And he makes this promise applicable to the bodies wants, as you may clearly see in the 10. v. The young Lions shall lack and suffer hunger; but they that seek the Lord shall not want any thing. The authority of this Scripture gives thee every good, if thou be an earnest seeker of the Lord.

[Page 62] 2. Know, as God makes his promise good literally, so he doth it mystically, and this by his special presence.

May the body of a Believer say, I was hungry, but I am supplied; my stomack's gone, and my thirst is quenched, and my body is warmed. I have been grieved, tempted, troubled; but I know not how, I am now at ease, I have joy and chear: Surely, may the soul say, I have meat and drink and refreshment, and none hath given it me but God by his being with me, and mystically hath made his promise good in filling the hungry with good things, and Luk. 1. 53. sending the rich empty away.

A Believers body may say unto a rich mans plenty, as Mordecai said to Hester: For if thou holdest thy peace at this time, de­liverance Hest. 4. 14. shall come [unto me] some other way: however, covetous wretch, thou and thy goods shall both perish; for God is righteous, and hath given thee for such a streight as many poor Creatures are in, and thou withholdest from them that that's due: thou, and that thou hast, will surely perish.

Thus may the Christians experience say, I have been troubled in spirit, but I am re­lieved; I have lain under temptation, but I am succoured; I have many a time gone [Page 63] to bed an hungry, I have rise refreshed, help hath come in some other way. May the believer say, I have but these two things to keep me alive, Godlinesse and Content­ment, as the Apostle saith, 1 Tim. 6. 6. but I finde this is enough to answer all my fears, it is more then money, meat or clothes. Godlinesse, that is Gods special presence, and my faith desires to feed here, and this is my contentment: Away my fears, though I am poor, yet I am rich; though hungry, full; thirsty, satisfied; for special presence and faith is godlinesse and contentment.

CHAP. IX.

The Lords Presence answereth Objections against Family fears.

2. BUt thou wilt say, It doth not so much grieve thee for thy self, but Obj. for thy family. Says the poor believer, I have a great charge, and these are hard times, and things are dear, but labors cheap, and I have so many small children; and how can I chuse but fear, when I nor they have nothing to feed on, &c.

Surely thy condition is to be pitied, and Ans. yet if thou hast faith, often think of that promise, God is with thee; and saith Da­vid, Psal. 37. 25. I have not seen the righte­ous forsaken, nor his seed begging their bread: Now I know you readily assent unto the first, that God doth not forsake the righ­teous; for that is his promise, I will not leave thee nor forsake thee; but for the lat­ter, that their seed shall not want, that Heb. 13. 5. thou doubts of. Let me tell thee, God doth make good his word, and thou must be­lieve it: Shall he say, and shall not he per­form? For he is faithful that hath promised: Heb. 10. 23. thou and thine must exercise dependance on his promise. 'Tis the fault of Christi­ans, that would live by bread alone. Our Saviour tells us, Matth. 4. 4. That man [much more a beliver] must not live by bread alone, but by every word that proceed­eth from the mouth of God: thou art to live by faith, to feed on grace, and depend on mercy, to cast all our care on him, for he careth for us, 1 Pet. 5. 7. as we have a daily want, so must we exercise a daily depen­dance.

'Twas a fatherly expression of Paul, when he said he took on him the care of all the 2 Cor. 11. 28. Churches: But what a careful father hast [Page 65] thou, that bids thee to cast all your care on him, saying, do not you rack, and care, and fear, cast all on me, I am with thee, and I care for you; yea, and for your children too: Although your children are not de­stitute of father, mother, house and home; yet if they were, saith the father of mercies, my care is for them, I am a father to the fa­therlesse, a husband to the widow. I tell you, my pity is to Orphans, then much more for you that are my sons and daugh­ters, Hos. 14 3. For in thee the fatherlesse find mercy; And why shall not we trust and stay upon so gracious and merciful a God, when he is with us against all our fears?

Hast thou no money, a little comfort, a mite of provision, and a great many chil­dren? yet if God be with thee, thou art very rich; for thou hast a heaven against thy earth, riches against thy poverty, a­bundance amidst thy want; And why shouldst thou fear?

But may the father and the widow say, This is a rich portion indeed, but still my family is not supplyed; and I know God hath promised; but what shall I do? my children hunger; and can you give me no other councel for their supply?

I would have thee do in this distresse, [Page 66] as the rich do, such that have a great deal of goods, if they have any fear of sicknesse and death, which ever and anon they are afraid of, presently they will be making of their wills, and giving of Legacies: why as now the rich doth, so do thou that art poor, be ever giving God a legacy, every night, and every morning; say Lord, Take thou the wife, the children as thou hast given me; they want bread, drink, apparel, and thou art a fountain▪fulnesse, preserve, feed, keep, this son is thine; and father, take thou this daughter, for thou art a father of mercy, a God of comfort and consolation. Thus poor doubting Christian, in thy family-fears, be still resigning all to God by pray­er and supplication; as Christ says, John 14. My peace I leave with you, my peace I give unto you: So make thy will every day to God of all that God hath given thee.

But will the soul say, May I be so bold? will God accept of such legacies as a poor wife and children?

Yes: for thy comfort know, he will accept of thee, and them too before thou­sands of gold or silver, riches or ho­nors, or any of this worlds goods whatso­ever.

And thus much for personal and family fears.

CHAP. X.

God being with believers, they have enough against national fears.

3. GOd is round about Believers, to the taking off all national fears and dismayings; so that a believer may say, from this special presence, The Lord is on my side, and I will not fear what man can do unto me. What Kings or Princes, Powers and Potentates, Councels and Combinati­on, Policy and Strength, Army at home, Armies abroad, Fire, Peril, Sword; no Wea­pon that is formed against Gods Israel, shall ever prosper.

It is a certain truth, that the Lord will shake all the powers on earth, yea the heavens and the earth also, Heb. 12. 26 yet it shall go well with the Church and peo­ple of God; For the mountains shall de­part, and the hills be removed, but my loving-kindness shall not depart, nor the Covenant of [Page 68] my peace be removed, saith the Lord that hath mercy on thee, Isa. 54. 10. What if there be wars, and rumors of wars, moun­tains of opposition? yet a Believer hath peace and loving kindenesse that shall not depart: though there be breach upon breach, and break upon break upon the world, yet God is with thee by his special presence; and that by Covenant, which is more certain then the Laws of the Medes and Persians; for the Covenant of Gods kindenesse shall never be removed from thee that art a believer; and therefore fear not any straits or trouble.

But what if persecution should come, as Obj. who knows not how soon it may? The fiery tryal is a fearful and a dismaying tryal, and this in all ages most befalls the dear chil­dren and servants of God.

I Answer, thou hast so little cause to fear, Ans. that it is your joy, your glory. Consider those three children in the fiery furnace, Dan. 3. their tryal, it was their triumph; and mark that precious place of Peter, 1 Pet. 4. 14. If ye be reproached for the name of Christ, happy are ye; the spirit of glory, and of God resteth upon you. Compare but this with the 12 and 13 Verses, and thou needst not count it a strange thing, or a hard thing; for by [Page 69] persecution thou shalt have glory revealed, and be glad with exceeding joy.

By persecution believers come to see the special presence of God more clearly: The spirit of God and glory resteth upon you; this brings in a Benjamins portion: As your trouble and tryal abounds, so your com­fort and consolation abounds much more; and therefore be so far from fearing per­secution, as rejoyce in it as you blessed ad­vantage; for to suffer for the name of Christ is not onely a fulfilling of Christs joy, but your own enjoyment is increased: by it James 1. 2. Apostles and Disciples sing in prisons, and shine in prisons: fear not persecution: for to a childe of God the very prison brings presence, as may be clearly collected from the marginal Quotations.

But we have so many enemies at home, Obj. and such plottings abroad: And this chang­ing of States▪ makes all neighbor Nations to combine against us; that puts me into such fears and affrightings, that I know not how to go forward with my occasions, my trading, husbandry; by this means I am heartless, &c.

This sounds more savouring of the world Ans. then of grace: But grant the childe o [...] God to be so surprized with such fears, yet if [Page 70] the earth should be removed, thou shouldst not be afraid. And as for thy trading, thy husbandry, thy occasions, know no ingenu­ous child will prefer his own work before his fathers; the will and the work of God must be done and preferred before ours; come out therefore of such reasonings, and rather be thankful: Hath not God saved thy life, given thee many refreshments, and maintained thee until this day? and this is more then he ows any of us; and there­fore children, as concerning national stirs, troubles and commotions, know you are not to murmure or repine, when the ser­vants are about your fathers business: If 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 [Page 71] 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 [Page 72] 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 [Page 74] 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 [...]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 [Page 75] 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 Ʋnion 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, [Page 76] 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 [Page 77] Spirit of him that raised up Jesus from the dead dwell in you, He that raised up Jesus from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. That is, If God dwell in your hearts by faith, all the current of your lives will be to dwell in him by love, by hope, and by obe­dience. Thus Gal. 4. 6. God hath sent forth his Spirit into our hearts, whereby we cry Abba Father. Here is the Spirit of Do­nation and of Grace sent from the Spirit of Power and Glory, God hath sent. So Joel 2. 28, I will pour forth my Spirit on all flesh. Here is the Spirits pouring forth the Spirit, namely the fruits of the Spirit, which are love, joy, peace, long-suffering gentleness, goodness, faith, &c. which Spirit coopera­teth in our hearts, through which we have communion in our union.

I shall cast all that I have to speak at this time from these words, into these three Considerations.

1. How may a Believer and Christ be said to be one Spirit?

2. What Evidences may I have, that my soul and Christ are thus in union? And then,

3. What benefit and income have I by being united unto Christ? For so the Text [Page 78] imports it by way of triumph, benefit and blessing to that soul which is one Spirit with Christ.

And in all these three Considerations, I am not to speak of the Maximum quod sic, or the Minimum quod sic; Not of the Degrees of believing: knowing that the least grain of faith doth as truly unite to Christ, as the Plerophoria faith of assurance, though not so strongly.

First, How may a believing soul and Christ be said to be one Spirit? I shall de­monstrate this in some few and brief par­ticulars.

1. This will appear in the life of Christ, and the life of a Believer. Take a Believer in his birth and progress in this world, in his first and in his last, and still you will find Christ and Believers walking hand in hand, and heart in heart; they do not only close together in the final close, but through Christ their whole life is a harmony, joying and joyning and rejoycing in one another. True it is, as Musitians may have in their Descant some sharp and flats, some rests and pauses, yet even they set out the harmony: So a Believer may have some withdrawings of divine light, Christ may seem to stand behind the wall and to be estranged; but [Page 79] no sooner doth Christ call, but straight saith the holy soul, Draw me, and I will run after thee, Can. 1. 4. And if the Saint cries, I am my Welbeloveds, Christ saith presently, She is his, Can. 2. 16.

Likewise as Christ and the soul have an union in life, so have they also in death and suffering: If they suffer, he suffers; if he suffers, they suffer; if Christ dies, the Saints die; yea count, reckon your selves so, saith Paul, Rom. 6. 11. yet with this difference; Christ dyeth for sin, the Saints to sin. Chri­stus non filius fuit irae sub ira; Christ was not a Son of wrath, though under wrath. But we were both; and yet what we had done, Christ counts himself had done, and stands in our stead. So that as Luther saith, He was the greatest sinner in the world. And he bids the Saints believe that all their sins were laid on him; and that not only so, but that his righteousness is made ours; for so saith the Prophet, He is the Lord our Righteousness, Jer. 23. 6. And if we be affli­cted, Christ is afflicted; he having the same Isa. 63. 9 spirit of sympathizing, must needs have the same spirit in suffering. Out of this sense, if Christ be bound and led to Mount Cal­vary to suffer for his Saints, saith the holy Soul, I am not only ready to be bound, but [Page 80] to die for the name of the Lord Jesus, Act. 21. 13.

2. We are one Spirit with Christ, by having communion and interest in all the precious graces of Christ. This is the Saints testimony, 1 Joh. 4. 13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit: which Spirit is the sweet fruit of all the graces dwelling in our hearts, and by which we cry Abba Father.

And if you would know what this Spirit of Grace is, the Apostle tels you, in oppo­sing it to the worlds envyings, Gal. 5. 21, 22. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance▪ Be not proud of this thy Spiritual income; but be joyfull, and be chearfull; for against such there is no law. Why no law against such? Be­cause Christ is the end of the Law for right­eousness to every one that believeth, Rom. 10. 4. So then if we rank up all these graces, Love, Joy, Peace, Long-suffering, Gentle­ness, &c. these being one Spirit with Christ, we by being in union with Christ, have a communion with all the graces of Christ. Thus Christ dwels in us by faith, and we are in Christ by faith: Christ dwels in us by love, and we dwell in Christ by love; only [Page 81] We love him, because he loved us first: So that though we be many members, and have diversity of gifts, and several operati­ons, yet but one spirit, one body, one hope of our calling, one Lord, one faith, one baptism, one God and father of all, who is above all, and through all, and in you all, Ephes. 4. 4, 5, 6.

Thirdly, believers are one spirit with Christ, in that they leave all other relati­ons in coming to Christ: If any thing op­pose, tribulation, peril, sword, father, mo­ther, friends, a believer will through thick and thin, cross or comforts, good report or bad report, through all to Christ: How is man and wife one flesh? by leaving all to be joyned to one another, Matth. 19. 5. For this cause shall a man leave father and mother, and shall cleave to his wife, and they shall be one flesh: Thus is it in the spiritual union between Christ and the soul, they leave all for Christ: And this is but that which Christ hath done for us; for he left Glory, Father, House and Home, Phil 2. 5, 6, 7. Let this minde be in you, which was al­so in Christ Jesus, who being in the form of God, thought it no robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant; [Page 82] yea, he was made in the likeness of men, and humbled himself, and became obedient unto death: And what was all this for, but that his Saints might be joyned unto him in spi­rit, in righteousness, in life, in grace, in glory? Christ left all for us, that we might have a union with him; so we must leave all other relations, and cleave unto Christ alone. And therefore let us put the question unto conscience, How many of us can part and leave all for Christ? if we finde not this resolution within us, but we have a cleaving to father and mother, to this worlds comforts and enjoyments, profess what we will for Christ, yet so far 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 [Page 83] 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 [Page 84] 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, [Page 85] 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 [Page 88] 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 Christ, do mind the things of Christ, Rom. 8. 5. They that are after the Spirit, do mind the things of the Spirit; that is, All their thoughts, words, works, projects and contrivances do habitually fix and center in Christ. Try therefore which way thy thoughts, thy projects run: If they meet in Christ, then from these and such like Evidences drink down thy spiritual comforts; for [Page 89] from our union with Christ flow such spiri­tual incomes, even benefits enough to hold up the heart in the worst of outward cros­ses, losses, persecution, trial, troubles what­soever. Mark therefore;

CHAP. III.

Sheweth the precious Incomes by being one Spirit in Christ.

FIrst, All the precious Promises are yours, 1 Tim. 4 8. Godliness is profitable unto all things, having the promise of this life that now is, and of that which is to come. True Godliness cannot be without union with Christ; and (poor Creatures) it is very certain that this life will not make thee happy. But now if another will, if a Jesus and Eternal Glory will, you have this riches promised in that life that is to come. This life that now is, is indeed to make you gra­cious; and in it you have a rich promise of comfort, Joh 4. 18. I will not leave you com­fortless, I will be with you to the end of the world. A precious Jesus in a precious pro­mise, is enough to bear up the soul in all temptations. What though thou art poor [Page 90] personally? if Christ be one with thee spiri­tually, thou hast a plenty in the midst of all thy poverty. The Lord is a sun and a shield; Ps. 84. 11. yea, he will give grace and glory, and no good thing will he withhold from them that are Believers. What saith the Apostle for the chearing of thy spirit? 2 Pet. 1. 4. Whereby are given unto us exceeding great and preci­ous promises. What wilt thou desire more? If promises that are precious, if promises that are great, if exceeding great and pre­cious promises will do thee good, they are all thine, if thou hast union with Christ.

2. All the richest Graces are ours, from the least of Faith to the fulness of Assu­rance. Gods graciousness is the richest and supereminentest grace: And it may be for the present thou hast but a grain or a drop of that Ocean; but know, the whole Sea of love is all thine. It may be thou goest weeping, notwithstanding thou bearest Ps. 126. 6. precious seed; yet know thy spiritual com­fort is sheafs of joy, yea joy unspeakable and full of glory. At present thou hast by union with Christ no less then Riches of grace and Gracious riches; nay, but Exceeding riches of Grace is all yours, if you be Christs, Ephes. 2. 7.

3. All the sweetest Comforts are yours, [Page 91] if you have union with Christ. I cannot say all earthly Comforts, but rather Cros­ses; the sweetest and heavenly Comforts are yours; and the very thought of this should swallow up ten thousand Crosses, how much more the possession? Yet this is the fault of Christians; one little trouble or Affliction swallows up abundance of En­joyment; whereas one thought of Christ, and one enjoyment from him should swal­low up abundance of afflictions. What will not peace of Conscience bring, which is a continual feast unto the soul, by Christ be­ing thine? And if Joy in the Holy Ghost may comfort thee, that is thine: If wine refined, if wine and milk, if water of life, if the Spring of all comfort may comfort thee, it is yours, if you be married to Christ. 2 Cor. 1. 3, 4. Blessed be God the Father of our Lord Jesus Christ, the Father of mercies and God of all comfort. And lest the soul should think to have him thus only in Hea­ven, he adds, that he is a God of comfort for you on Earth, to comfort you in all your tribulation; that we may be able to succour, support, and comfort others, by the com­forts wherewith he comforteth us. And what a precious Income is this, to have by Christ all heavenly, sweet, and precious comforts!

[Page 92] 4. By union with Christ, all the highest Priviledges are yours. If it was a priviledge to be called the Son of Pharaohs daughter: what a high priviledge is it to be sons and daughters of the most high God? and thus thou art by being united unto Jesus Christ.

1. What a priviledge is it to be born an Heir unto some Great man on earth? What honour and homage will men give to Heirs upon this account! But by this union with Christ thou art an Heir to God, and Coheir with Christ. 'Tis true, thou wast not born to it; but every Believer was bought into this eminent, high, and noble priviledge. And if we do but consider the price, it may suffice to set forth this priviledge. 1 Pet. 1. 19. Ye were not redeemed with silver or gold, but with the precious blood of Iesus Christ.

2. It may be thou art poor; and there­fore Great men upon Earth will scorn to cal thee Friend, Brother, Sister, Son, Daugh­ter: many are so proud, that in thy po­verty they wil be ashamed to own thee. But thou hast this priviledge in being joyned to Christ, that the Lord of all is not ashamed to call you Brethren, Sons, Daughters, Friends: nay, you that are joyned to Christ [Page 93] are Gods jewels. Joh. 1. 12. To as many as Mal. 3. 17. believed to them he gave power to become the sons of God. And saith the Apostle, Heb. 2. 11. For this cause he is not ashamed to call us Brethren. For what cause? The verse before tels you; because of union thou hast this priviledge: He that sanctifieth, and they that are sanctified are both one; for this cause he is not ashamed to call us bre­thren.

3: What a priviledge is it counted to be free of some Corporations, as to be a Free­man of London and such like Cities? And Paul tels you it was his priviledge to be free-born. But now the Saints of God, by being united unto Christ, are made free of that new Ierusalem, which is Heaven it self. Christ hath inroll'd his Saints in the book of life; all your names are written and enrolled in Heaven, and you are Citizens by vertue of your union. Eph. 2. 19.

4. What a priviledge is it to be freed from all Arrests? Mens persons count this a great priviledge. But what is it to have the soul free; and to have it so free, that it shall be free indeed? Such a priviledge have Saints by Christ: he by marrying them un­to himself, hath made them free, free indeed from all arrests, No condemnation to them that are in Christ.

It would be well, if wicked men that have no interest in Christ, could bribe Satan, Death and Hell, and at the great day of Judgment come off from their arrests: but that is impossible; but if they could, Conscience will rise in judgment against them, and issue out a greater Writ then that of Belshazar upon the wall.

But now Believers are free by vertue of Christ; having this priviledge, that none shall lay any thing to the charge of Gods Elect; for Christ hath dyed, and also is risen Rom. 8. 33. again, who will not suffer them to be tempt­ed, to be touched or attached, but deliver them out of all.

5. That soul that hath union with Christ, hath not only such an Income as all the precious Promises, all the richest Graces, all the sweetest Comforts, all the highest Privi­ledges, but also all the noblest Hopes are yours, if you be Christs. What a noble hope is that, which a gloriovs Christ gives unto every gracious heart? Col. 1. 27. Which is Christ in us the hope of Glory. This hope is a mysterie, yea a glorious mysterie; yea there is riches of glory in this mysterie. By union with Christ this is our spiritual Income, Christ is in that soul the hope of glory. True it is, that if in this life we had only hope, we [Page 95] were of all men most miserable: as the hope of wicked men is, who make gold their hope, Job 31. 24. as Job speaks. But saith the soul, I have not thirsted after such base and earthly hopes as this worlds good, or this worlds gold; but Heaven, and God, and Grace, and Glo­ry, yea the noblest hopes, Christ in my soul the hope of glory.

6. And lastly, not only the noblest hopes are thine by being one with Christ, but all heavenly enjoyments are thine by vertue of thy union. And this is so large an Income, that Saints and Angels cannot express: Eye hath not seen, neither hath ear heard, neither can it enter into the heart of man to conceive what God hath prepared for such that are in union with Christ. Heaven, and all Heavens enjoyments; Christ, and God, and Glory; a glorious God, a glorious Christ, a glorious Glory. I can say no more; All is promised, and all shall be accomplisht. Saints united to Christ have all theirs; and they are Christs, and Christ is Gods, 1 Cor. 3. 23.

And out of all that hath been said, I shall adde but a word by way of use.

1. Unbeliever, come forth, and behold the Income of the Saints, and with a holy emulation enquire what is thy portion: [Page 96] say as they in the Canticles, What is your Can. 5. 9 beloved more then another beloved? Say in a melting frame of pity over thy own soul, What, must you that are called to be Saints have such an Income, as all these Promises, all these Graces, all these Comforts, Hopes, and Priviledges? And what must I have? Tell thy soul with sadness, If thou art out of this spiritual union with Christ, then all the fearful Threatnings, all the heavy Judg­ments, the Vials of Gods wrath, with eter­nal judgments and everlasting torment, is all yours, if you▪ be not in Christ and be­come a new creature. Search therefore and seek: For, such Benefits and such spiritual Incomes have gracious souls by being in union with a gracious Christ.

2. And last of all, Believers, Live at that rate as becomes the Espoused of the Lord Jesus. They that have great revenues, fear not wanting; especially if it be certain and sufficient, then we cast to keep house ac­cording, and live and lay out sutably to our yearly maintenance. Now none can keep a better house then Believers; for they have such a spiritual Income, that nothing can be more certain, nothing can be more sufficient. What will not Promises, Graces, Comforts, Priviledges answer, when they [Page 97] are all precious, rich, sweet, and heavenly? Every of these is by Christ an eternal main­tenance, constant, durable, that waxeth not old: Thou mayst even feed thy very faint­ings, and feast thy fears; for there can be no lack, where there is such spiritual and heavenly supply.

Terror for Professors: OR, Mans Fruitlesness, without Saving Faith.

Jam. 2. 19.‘Thou believest that there is one God: thou doest well: the Devils also be­lieve and tremble.’

CHAP. I.

Shewing the import of the Text, with the Doctrine and Parts, for further Demon­stration.

THis Epistle was not particular­ly written to any Church, but in generall to the scattered Tribes, as may be seen cap. 1. 1. And yet you have the Apo­stle often calling of them by this appel­lation, [Page 99] [Brethren] as in the following Chapters.

Notwithstanding this, he reproveth them (and that sharply) of two eminent faulrs that were among them. First, in regard of their Partiality; And secondly, in regard of their Charity. So ver. 3, 4. compared with 15, 16.

And I think these two things the world will never remedy. But that the Saints should be thus uncharitable, so lofty, and so partial, who would not wonder, they having so righteous a God, and so merciful a Father? Yet this Iames found amongst them. And therefore he comes more close to them in the 5. ver. Hearken my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of a kingdom? Mark how the Apostle comes in with this, as if so be they were dull of hearing; and therefore he speaks it as whispering in their ears, as if he were ashamed the world should know that Professors should be Despisers, and so uncharitable unto their poor Bre­thren, who were as good as they were by the Fathers side, and by faith, though not so rich in outward ornaments and goodly apparel.

Grant, saith the Apostle, that you be rich, and great, and goodly in apparel: yet you need not be ashamed or despise a poor believer; for if he be poor, yet if a believer, he is as good as thou art; All one in Christ, rich in faith: May be thou hast much more in thy hands; but what of that? the poor­est in Christ is an heir of a kindom; for God hath promised this to them that love him, Verse 5.

Take heed therefore none of you be thus partial, as to despise a poor brother in the faith of Christ, for they and you bear the impress of a worthy name: And being thus partial as to despise, you blaspheme your holy calling in the profession of Christ. Verse 7. And know Professors, if you have the faith of Christ in respect of persons, it cannot stand with saving faith. There is a faith that will not save, as the 14 Verse hath it: But have as large a pro­fession as you will, if you have not the na­ture of faith truly operative, and working in charity and lowliness of minde, all is nothing: Profession without practice and performance, is but a dead faith, and pro­fiteth nothing; for thus he illustrates in the 15, 16, 17. Verses, If a brother or a sister be naked, and destitute of daily food; and one of [Page 101] you say, unto them, Depart in peace, be you warmed, and filled; notwithstanding ye give them not those things which are needful to the body, what doth it profit? the meaning is, have as many good words as you will, yet if you have not practice in a measure suita­ble unto your expressions, you are alone, your faith is but a dead faith: words, though never so sweet, without works, are but as a sounding brass, and a tinkling symbal.

From the scope, 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 [Page 102] 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 [Page 103] 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 [Page 104] 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 [Page 105] 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 to see him: Be but acquainted with thy own heart, and with­out question thou mayest feel him in such temptations that is common to man. Christ indeed brought Satan by his death into a narrower compass then he was before; For Ephes. 2. 2. we were all children of wrath as well as o­thers; but now this devourer cannot de­vour Christs saints and servants, though he seeks it continually: And ask the saints, and they will tell you, they are sensible of the wiles of Satan; but desire from their hearts no familiarity, no questionings, for [Page 108] that brings complainings; no reasonings, for fear of overcomings; not any tempta­tion, without the Lords sustainings.

But that the Devil is an Angelical crea­ture, that hath both power and policy; consider but these Scriptures:

First, That the Devil is an Angelical creature, observe but 2 Cor. 11. 14. And no marvel; for Satan himself is transformed Isa. 27. 1 into an Angel of light: And then that he is powerful, the Text tells you, He can transform himself: And you need not doubt but the devil is a notable Polititian, a subtile deceiver; for he is call'd An Accu­ser of the brethren, seeking whom he may de­vour, 1 Pet. 5. 8. But to put you out of doubt, there is not onely a devil, but de­vils in the plural: there is not onely a com­pany, but a kingdom of damned spirits; not onely that Leviathan, Lucifer the great, but he hath a multitude of Emissaries; and therefore let us daily and continually [the devils do surround us] take heed they do not possess us; he is very vigilant to enter, to come without sending for, and inquiring after: And usually he brings a multitude; as one sin, so one devil, hardly comes or goes alone. We are many; take their own con­fession, Mark 5. 9.—And we had all [Page 109] need to watch; for a daughter of Abraham may be bound by Satan as Mary was, Luke 13. 16. How was Job vexed, Paul buffeted? And if you that are so curious on suchin quiries would know, why there is such a mul­titude of spirits and places; let me but ask you, what did God make you for? I know you must needs say, To serve him; and therefore know, for thy disobedience, in­corrigibleness and inquiries was the devil thrown down; and if thou thus followest his motions and temptations, thou wilt without question have part with him, and his Angels in torments everlasting; there­fore be not a destroyer and a tormentor of thy self: Be not wicked nor wilful, be not over wise, nor over curious; for by such spi­culation the devil became a devil, Jude v. 6. For the Angels which kept not their first station, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgement of the great day: It seems the devil became a devil, by prying into things that were too high for him, which cannot be commended in us creatures, when so condemned in Angels. David keeps within his sphaere, and so let us; He would not exercise himself in things that were too high; and why should we? for [Page 110] this is the fruits of such enquiries: the evil an­gels were Angels of light, but now of dark­ness, hell and torment; God for their pre­sumptious speculation, threw them out of heaven; and the devil by his subtily threw thee out of Paradise: Take heed that for obeying this devil, the Lord throw thee not into hell; Verily thou wilt not come thence, until thou hast paid the utmost farthing, Matth. 5, 26. which to do is altogether impossible, Luke 16. 26. thus much for the first consideration.

CHAP. III.

Proving that the Devil doth believe.

2. AS there is a Devil, so the Devils do believe. The tempting spirits that daily do surround us, have an historical faith; yea, and more too, a miraculous faith: What means those expressions, of casting out de­vils by the Prince of devils? Mat. 12. 27. They believe that God is the onely Soveraign, Omniscient, Powerful, Infinite; and also they believe their own damnation certain; upon this ground they spight, and spleen, [Page 111] and envy Gods Elect, 1 Pet. 5. 8. Be sober, be vigilant, because your adversary the devil as a roaring lyon walketh about, seeking whom he may devour: What a combina­tion of devils have we still seeking and assaulting, spighting and spleening the saints and servants of God? and therefore gives the Apostle unto us this councel, Be ye sober and vigilant, Resist stedfast in the faith; Watch over your selves; for the devil watches for your souls, he seeks how he may devour: It is manifest that the devil owned the Scri­pture to Christ, that some now adays fear not to deny, Matth. 4. 6. If thou be the Son of God, cast thy self down, Scriptum est, for it is written, Psal. 91. 11. He shall give his Angels charge over thee to keep thee in all thy ways: The devil in this quotation owns both God the Father, and Christ the Son: And this he alleages learnedly and readily, though very fallaciously, leaving out that that made against himself; for it was written, He should not tempt the Lord his God; and supposes that which in ano­ther passage he takes for granted, Mat. 8. 29. And they cryed out, and said, What have we to do with thee Jesus thou Son of God? art thou come to torment us before the time? Mark, the devils believe so much, [Page 112] that he doth not onely reckon Gods judge­ments and torments, but he casts up the time too; though the devil wil be tempting at all times, yet counts not to be tormented before his time.

And if you would know the ground of this, Why the devil doth believe, I shall answer in a word, Because he may accuse such enquirers, that are not true believers at the last day. The devil is called The Accuser of the Brethren, Rev. 12. 12. there­fore, Rejoyce ye heavens, and ye that dwell in them; wo to the inhabitants of the earth, and of the sea; for the devil is come down unto you, for he knoweth his time is but short; And what saith the 10 Verse? For the Accuser of the Brethren is cast down, which accused them before our God day and night: And if he be thus bold with Saints? what will he not cast in against common Professors? You may read how bold he was with Job, but surely he will be more bold Job. 1. 2. against pretenders to truth and faith at the last day, before the judgement-seat of God; so that I may very well reverse that saying of Christ to wicked men, Think you that the Law, and God, and conscience will onely accuse you: there is one, even the de­vil, he will accuse you; I cannot say, in [Page 113] whom you trust, but to whom you practice, whose faith & your faith are parallels: thou believest there is one God, thou art not without a fellow, though a common pro­fessor, The devils do believe and trem­ble.

Methinks I hear a moral common profes­sor, who hath the faith of the state, or of the Parish, stand at Gods tribunal pleading, as they in Matth. 7. 22. Lord, Lord, have 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, [Page 114] 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 [Page 116] 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; [Page 117] 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 [Page 118] 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 [Page 120] heart would break: And know assuredly, that without spiritual hope, thy soul will everlastingly perish.

2. Though the devils do believe, yet they can have no repentance: But man in his false faith may be said to have some sort of repentance. Faith sometimes, as it is taken for knowledge, may check the con­science. A common professor may have flashings and sorrowings, as Judas had, who was a profest disciple of Christ: But this sort of repentance profits no more then his faith, which onely makes a gilded outside; like the powder in the pan of the musket, it often fires, but will not go off: So they that have common faith, may often fire, but never go off to mortification, because all their faith is but the fruits of the flesh, but not the fruits of the spirit.

But now this sort of repentance the de­vil cannot have; but he is seared and harden­ed; though James tells you he doth be­lieve, it is possible for man to finde repen­tance, but the devil cannot.

3. The difference between the common faith of professors, and the faith of devils 2 Thes. 2. 11. is in this; man may believe a strong delusi­on in a lye, that is in the devil the father of lyes: How many are there in the world [Page 121] that hold the truth in unrighteousness? makes no question to have happiness, with­out holiness; make no question to be saved, but makes no conscience? What a strong delusion is this? that while the devil be­lieves things certainly, and man believes the devil tempts to make him miserable, and yields unto all his corruptions, and yet makes no doubt to be happy▪ Thus for the disparity betwixt the common faith of men and the faith of devils.

Secondly, take also a word wherein the belief of men and devils hath a kinde of likeness and agreement.

1. The Devils beleive Gods soveraignty, as well as most men. God is powerful, infinite, able, saith the common professor; this will the devil acknowledge too; man believes that God is unity; so doth the De­vil: thus the text is express, Thou believest that there is one God; this harmony of faith have the Devils, They believe this and trem­ble.

2. Man believes the Scriptures to be the word of God; that is, thou art a common professor, and thou assentest unto this, that God is true, and that the Scriptures are the written word of God, and all those seve­ral passages therein contained; as of the [Page 122] Creation, Redemption from Adam to Noah; from Noah to David; from David to Christ; from Christ to the several trans­actions of the Apostles; yea, thou be­lievest this very text to be a truth; Why all this and much more may it be said that the Devils do believe: that they do believe the history of the word, and something of the mystery of it, may clearly be gathered from his tempting of Christ, Matthew 4. 6.

3. Grant that thou doest believe that Jesus Christ dyed to save sinners; the De­vil believes this too, because he seeks the destruction of souls: And saith the Apostle, 1 John 3. 8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil. It seems the Devil made close work with the hearts of men, that none but Christ could save; the devil be­lieving, mends his pace to destroy.

Grant therefore that thou hast not onely a historical faith, but also a temporary faith; thou followest the times wherein thou livest in, believing according to the Doctrine and Custom; may be thou risest high in thy notion, and professest the high­est and choicest things; yet know, thou stil mayest not be said to believe, more then [Page 123] what the devil may be said to believe; for without question he follows the fashion, and suits himself to the faith of the times in all ages; he tempts under the Law, as under the Gospel; and as the time grows shorter, and his kingdom weaker; so the Devil is more strong, and more subtil: this may be cleared from that of Rev. 12. 12. The Devil is come down unto you, having great wrath; that is, in the days of the Go­spel, more especially at the end of the world the Devil bestirs himself, having great wrath; and what is the reason? be­cause he knows he hath but a short time; the devil knows that happiness, and a crown of glory is laid up for the Saints; and that judgement and torment is for himself, and for all his servants; upon this knowledge he rages most in the last times. Thus much for the third thing to be opened; before I speak to the last, suffer something by way of Use and Application.

CHAP. VI.

Containing something by way of Application from the first branch in the Doctrine.

IF it be so, that the belief of most men is no better then the belief of the damned, then let us fall to serious examination of every one of our own hearts, what our faith and profession is.

This is matter of great concerment; and the most subject to self-cousenage: Men will believe no further then most believe; and most believe no otherwise then the Devils believe. Search and examine what faith you have: for this is a truth from Scri­pture, That the Devils do profess as well as men: and that most mens belief is not bet­ter then the Devils. Say then to your own hearts, as the Disciples to Christ, Mat. 26. 23. when Christ told the Disciples that one of them should betray him, they presently put the question, saying, Master, Is it I? So say of a truth, most mens profession is no better then what the Devils have; and what is mine amongst the multitude of Professors? Give unto the Lord a ground of that hope that is in you; for he cals for [Page 125] it by vertue of this truth: Come in thou Creature; for I have given you rain from heaven, and fruitful seasons. Come, speak thou common Professor: Thou makest thy boast of God, saying, thou dost believe; but know, so do the Devils: thou fearest with a slavish fear; so do the Devils: thou boastest of historical and temporary faith; but if thou findest no more, thou wilt fall short of heaven and happiness. Thou art as yet but as those foolish Virgins, Mat. 25. that thought to be saved by profession; for they went under the notion of Belie­vers, and it is very probable they had hi­storical and common faith; for they had lamps, but they had not oyl; they had not the fruits of the Spirit, and therefore could have no entrance. Examine therefore what thy faith is; for most go for Virgins, that have a name to live by common profession; but an evil and an adulterous generation are such that have not the signs and seals of the righteousness of faith, which is only by Christ Jesus our Lord.

2. You that content your selves with this common belief of men, know your Com­panions. What though thou hast gotten ten thousand Notions? yet if thou wantest the fruits of the Spirit of Grace, which is [Page 126] saving Faith within thy heart, thou art yet but in thy unregenerate estate, and thou sittest but in the same form with the Devil: he is the first in wrath, because he is thy father; but thou art as yet no better then a child of wrath, because thou art not be­gotten again by a lively faith, a faith that is active, and full of love and longings after Jesus Christ, who is alone within the soul, the hope of glory. It may be thou hast lived thirty, forty, or fifty years: but what Faith hast thou? It may be thou hast lived under the teachings of Christ, and under the offers of grace, and peace, and reconciliation: this is more then ever the Devil had; and yet he hath as much faith and knowledge as thou hast, if thou hast not saving, sanctify­ing faith: for the Devil hath a faith of Time, and Ages; and if thou hast not learn­ed beyond him, thou must not sit above him; take heed thou art not thrown down to him, or below him. What the Papists say of their Church, that men must believe as the Church believes; so may it be said of the generality of professors, only not by such a necessity, but such is most mens pra­ctise, That they believe but as the Devil believes: and in a sense many must give place to the Devil even in believing, at [Page 127] leastwise in obeying. But know, as you are Companions here to believe alike, so take notice that without saving faith thou must live alike in torment. It is very like but that Servant was within the pale of pro­fession, Luk. 12. 45, 46. he had a tongue to say, I am a Believer, and make no question of heaven and happiness; but in his heart he said, My Lord delays his coming. Here is a profession of one God, as these in the text had; yet the Lord of that servant may come in an hour, and cut him asunder, and give him his portion with unbelievers.

3. If the common belief of men be no better then the belief of Devils, only in the aforementioned differences, as that the Devil is without hope, without repentance; and both these are annexed yet to the life of man from the Bowels of mercy: while it is called to day, beg earnestly at the gate of the bountiful God for mercy and true faith; beg Heaven to cleanse thy leprous soul of lust and sin, and to give thee saving faith, that thou mayst outstrip the Devil before thou dyest: For if thou hast all knowledge, and all faith, so that thou couldst remove mountains, yet all this is nothing, without Christ be in your hearts by faith. Say therefore as he doth in the [Page 128] Gospel, Mar. 9. 24. Lord, I believe; help my unbelief. I have a common profession; but what will this profit me? The Devils do believe, and yet are the first of unbe­lievers: I believe Gods soveraignty, that Christ dyed for sinners; yet, Lord, I believe, help mine unbelief.

And that this may be from thy heart, consider these few particulars.

1. Consider, what will profession profit thee, if thou attainest not the end of it? They that run, if they do not attain, it is no prize, but rather a trouble. Men by pro­fessing, and not attaining, will come home by weeping-cross: for as there will be no­thing due, so there will be a heavy loss, the loss of Heaven, the loss of God, his glory, thy own salvation. Consider therefore so to run, that you may obtain the end of saving faith, which is the salvation of your souls.

2. Thou hast sins of Commission, that are enough to condemn thee, the least of them being charg'd upon thee; and without faith in Christ, all must be charged. But yet consider, if thou couldst diminish sins of Io. 3. 19. Commission, what wilt thou do for sins of Omission? This will be the condemnation, that light is come into the world, but men [Page 129] love darkness more then light. And because thou didst not believe, thou didst not love, thou didst not savour of the grace of God. Consider thy want, as well as thy wicked­ness: If thou wantest a heart-love to Christ, in the best of all thy professions and per­formances, thou art but as a sounding brass, and as a tinkling cymbal.

3. Consider what abundance do pro­fess; how few there be that shall be saved. There is but a little flock, that need not to fear the enjoyment of God and his king­dom, Luk. 12. 32. but there is a multitude that do profess, that think they shall attain; but the Devil will as soon, because they have not filial fear in their profession, nor saving faith, the fruit of the Spirit of grace, within their hearts. Compare but that of Isa. 10. 22. to the practise of the world, and certainly it may make thee look about; For though the children of Israel be as the sand of the sea, yet a remnant of them shall be saved. This Paul quotes in Rom. 9. 27. and makes it applicable to the Gentiles as well as to the Jews. This also let Professors now consider: for though I dare not forbid any to hope, yet I am afraid that through com­mon and National profession most will miscarry.

[Page 130] 4. Consider the character of the last times; There will be but a little Faith, but abundance of Profession. Every one takes it for granted, that we are in the last times; and in those times it's remarkable to have but little faith and love, but without que­stion never more profession; but it is most false, and as cold as mens charity: which is very significant to be now; for in these dayes of ours never was there more pro­fession of the Christ of mercy, and the Christ of love, but never more coldness and dead­ness to shew works of mercy and love to one another. And this is no wonder; for when men are wanting to their own souls in a lively and sound faith, no marvel they are not wanting unto men in a cold and frozen charity. Men love the world more then Christ and his members, though they seem by profession to have a love to both. Joh. 3. 19. yet they rather are in darkness then in the light, because their hearts are evil.

5. And lastly, consider the deceitfulness that is in our own hearts. For what is most mens security, but even the name of Chri­stianity? and the heart loves to have it so. All is well, thinks the common Professor, if he hath been baptized into such a faith, or rather into such a formality; brought up [Page 131] under such Parents, lived under such a Mi­nistry, and accounted of the Parish-Church a member, then they think as well as the best. This is most mens security; and this is Satans subtilty to deceive the hearts of men. The Devil hath wrought a notable and cunning design in the world; to make people believe, that if they be account­ed Christians, and in common, in such a Pa­rish, that all is well, and that they are Chri­stians indeed, and members of the Church as well as the best. But let us not deceive our selves nor our souls, in being such out­side Jacks in Religion and Gods service and worship; for all are not Israel, that are of Israel. And surely they must needs de­rogate, that hold forth the Church of Christ to Nations and Parishes.

And thus much for the third Generall, That most mens faith is no better then the faith of Devils. The last follows, which is, That many mens obedience is not so good as the Devils is; for he believes and trem­bles.

CHAP. VII.

Stating the other branch of the Doctrine, with some cautions.

THat the Devils do believe, the Text is plain; and that most mens faith is no better, I have explained unto you. That which I am now to open, and you to own as truth, is this,

That many mens obedience is not so good; the Devils believe and tremble.

Take many men as they are under the power and command of God, and draw but forth their conversation and practice; and do but compare the imployment, sub­mission and obedience of the Devil, as he is under power and soveraignty, and it will be found, that many men fall short of what the devil doth; for he doth believe Gods soveraignty and power, and tremble at it.

Before I give you demonstration, note the terms in the Thesis, or Doctrine by way of caution.

1. The terms that I put the proposition into, is not all, but many; not believers, but wicked men; and amongst wicked men, [Page 133] not all of all sorts, but such that are in­corrigible: And how far short or over, moral, and profane, and common profes­sors go, we shall anon examine.

2. You are to understand, that when I say it is not so good, I do not mean, that the devil hath any good obedience, or wicked men, properly so called, not any good via eminentiae, sed via comparativa, by way of eminency, but by way of compa­ring their practice to Gods superlative commands.

3. By way of caution, know that all o­bedience both of wicked men, and of the devils too, is not obedience to answer, but to avoid: not any obedience as willing or chearful, but slavish and fearful. The Gaderenes and the Devils agree in this, in that passage, Mark 5. 12, 17. they both would avoid, and could not endure to be molested; onely this is the difference, the devils besought they might depart from Christ; the Gaderenes they desire Christ would depart from them.

That men and Devils are within the verge of Gods power & precepts, it will appear, if we but compare Jobs first and second Chapters; from whence we may clearly collect, that the Devil permissively may [Page 134] tempt and strip not onely the wicked, but even Gods own children. But yet observe, he is like a slave submissive; though he de­sires nothing more then the ruine of Gods Church and people, yet he creeps at Gods commands, and keeps within the verge of Gods power and greatness. Indeed he seeks to devour all, and malice is his pro­per work; but if the Lord speaks to the proud waves, Thus far may you swell, but no further: the Devil may touch Jobs goods, his cattel, and his children; but his life he must not; and he keeps touch, not out of any desire the devil hath to preserve one, or any wicked person; but would devour all, and ruine all: And therefore wonder wicked men at Gods goodness in your pre­servation; and your friends cruelty in seek­ing your ruine and destruction; for the devil is our adversary, though wicked mens supposed friend; and he goeth about continu­ally like a roaring lion, seeking whom he may devour. Who would then be a slave to Sa­tan? to whom though we are so willing to obey; yet if God did not restrain him, he would destroy us; and this is all the comfort a wicked man can have in all his sweets of sin; that though he please the devil, and please himself, but displease God; [Page 135] yet consider, did not thy displeased God restrain thy contented devil, he would cut thy throat every moment; and who would be a slave unto such a slave? or rather, who would not fear and serve such a God, who daily preserves, and also restrains, notwith­standing thy daily and such notorious pro­vocations; might not the Lord say, I will avenge my self of these mine adversaries; and wrath take them, and devil take them; but instead of this he bridles up Satan; and instead of wrath he pours down mercy and preservation; and why should not kindeness melt us, and mercy overcome us?

The Saints indeed may comfort them­selves in this, that though Satan desires to winnow them like wheat; yet Christ prays, and hath promised, Luke 21. 18. Not a hair of your head shall perish: They may indeed be pull'd off by persecution, but lost they cannot be; for he hath pro­mised the keeping of them, to thy great comfort; and that tells thee his care in taking account of them, Matth. 10, 30.

For the prosecution of this more clear­ly, take notice of these three things; into which I shall cast the remainder of this dis­course:

  • [Page 136]1. I shall proove the Doctrine, and ex­plain it.
  • 2. I shall give you some aggravation of the Doctrine:
  • 3. Some brief application; and so con­clude.

CHAP. VII.

Wherein the Doctrine is explained, and obe­dience compared 'twixt men and De­vils.

1. FOr the explanation of the Doctrine, That many mens obedience is not so good as the Devils is. I shall compare the way and practice of man, with the way and practice of the devils: And let us in the hearing of it, or the reading, bring forth conscience to judge the difference; for to that I shall now and then appeal unto, to clear the point in hand.

Before the judgement seat of God all men appear in two sorts, either sheep or goats; godly or ungodly; good or bad; and the reason is, because God judgeth [Page 137] like himself absolute judgement; and we then shall say, That God is righteous in all his ways, and just in all his judgements: but now amongst our selves, as we are in this world, and in our present being and practice, we may judge three sorts of per­sons; yea, amongst them that do profess for Christ, you have such mixtures and in­terminglings, as special believers, general professors, and commonly prophane per­sons, which are in a sort professors also: As the Apostle reduces all sins into that Triplicite, The lust of the flesh, the lust of the eyes, and the pride of life, 1 John 2. 16. so every man and woman may be brought into one or other of those three considera­tions. I dare not compare you amongst your selves by name; but according to your several obedience, I shall compare it both for quantity and quality, and wager it to the text in hand, and the instance therein mentioned, which is the devil; for though it be said, that all the forementioned seve­ral sorts of men do believe; so doth the devil, and that with trembling: The De­vil believes and trembles.

And because you should not think I would be partial, I shall instance in the first sort that I mentioned; and do you that are [Page 138] either partial or impartial, judge.

1. I shall call forth the obedience of true believers. Believers what say you, you have true faith, 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 [Page 139] 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 [Page 140] 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 [Page 141] 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 whats 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 [Page 142] 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 [Page 143] 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; they had not stept one step further then Satan, notwithstand­ing all their performances, because they [Page 144] wanted single and sincere love to Christ: And that which is remarkable, our Saviour tells them, that though they did not do so plainly the Devils drudgery; yet they did dig in his Mines, row'd in his Galleys, wrought at his work; His works ye will do: As the Devil is most a Devil, when he seems to be an Angel of light: So all seeming profession, without sincere love to Christ, is from the Devil, and for the Devil; Ye are of him, his works ye do.

2. As morality, so hypocrisie, that which accompanies common professors in all their performances; And what is this more then what the Devils have? Take your common professors; and what is their temper in all that they pretend for God, but like the Laodicean, of a lurkwarm temper, neither hot nor cold: And the Spirit of God pro­claims Rev. 3. such not worth a casting out, but to be spewed up; an expression setting forth Gods loathing of hypocrites; as if he should say, I abhor such from my heart; and will, if men continue with deceitful tongues, and double hearts, throw them out with a vengeance: Take heed therefore thou holdest not a lye in thy right hand, seem to be for God, his Glory, Gospel, Church and People, and yet underhand [Page 145] work for Satan, and the destruction of all the truths and Saints of God, by thy secret, wicked and treacherous dealing. The De­vil makes as large a profession as the best of hypocrites; he professes, yea, in a sort prays too; as Mar. 5. 12. the devil beseeches Christ to depart; and without question out of slavish fear was in earnest: And herein the Devil surpasses many an hypocrite, for the Devils believe their damnation certain; and the hypocrite as a hypocrite is as cer­tain, but will not believe it. The difference between the Devil and an hypocrite is chief­ly in this, the devil obeys directly against the minde of God; but an hypocrite indirectly against the mercy and grace of God, which is in Christ Jesus our Lord: The Devil is a known hater, though a great pretender; but an hypocrite is a secret hater, and a great pretender: The Devil is known to be a roaring lyon, seeking whom he may devour; but an hypocrite is known to be as a Saint, but inwardly a ravening woolf; a pretend­ed Prophet in sheeps cloathing, but inward­ly they are ravening wolves: And coupling these together, judge you the difference.

3. Let me now compare in the last place, such that are commonly prophane; for though the scales were even before, poy­sing [Page 146] the belief of common professors, with the belief of Devils, and that the obedi­ence of either did but answer the profes­sion of either, morality and hypocrisie be­ing the weight of most mens Religion; yet there is a sort, whose obedience is worse then the Devils is, and that is such men, who though they do profess, yet are openly pro­phane, and incorrigibly wicked; such that are resolved sinners, that remain stubborn and obdurate under all judgements and mercies, such a person that turns the grace of God into wantonness, and commits all kinde of sin with greediness: Such per­sons as these are not so bad, but worse then the Devils are; that practice in their pro­fession in such a manner, as if they would double damn themselves; as the Apostle Peter speaks, 2 Pet. 2. 1. such that bring up­on themselves swift destruction, that pull ini­quity as with cart ropes, helping forward their own damnation: Such obdurate persons are not so obedient as the Devils, but are more disobedient: And that this may appear, mark what the text speaks, The Devils tremble; but many men are more obdu­rate, they fear not sin, judgement or wrath, but are insolent and incorrigible under all.

Although the text for this is very clear, yet for further testimony compare that of Mat. 12. 43. with Mat. 23. 15. betwixt these two Scriptures you may make this collecti­on, That there are some that are made de­vilish by the sophistry of hypocrites; and some that make themselves more devilish, by sweeping and garnishing, attiring and priding themselves for Satan, make prepa­ration for Satan; and both are said to be children of Satan, but by their own incor­rigibleness and devilish hypocrisie far worse. Man is so wicked, that he doth more then the Devil doth; for he makes his own estate worse then it was; And though the Devils instruments are devilish, yet others may be said to be made by them twofold more the children of hell then they themselves.

When God speaks out thunderings, the Devil couches, he trembles: But how often hath many a wicked man been call'd unto from heaven, and commanded to come out of the gall of bitterness, and the bonds of iniquity; but instead of unloosing, he chains himself more faster, and waxes worse and worse, hating to be reformed, but making himself more and more deformed, by all impiety and wilful wickedness. If the [Page 148] Lord speak to Satan to tempt Job, as by Sa­tans desire he did permit, Job 1. 6. and 2. 2, 3, 4, 5. and yet observe, notwithstanding the devil had permission, he keeps within his commission and submission; he hath liber­ty to touch all but his life; but wicked man as much as in him lies, kills life, and love, and all.

If Christ say to the unclean spirits, Come forth, they presently obey; as in that of Matth. 8. 31. They besought him: The De­vils obey and pray; But how many wret­ches are there that will do neither? but curse, and swear, and forswear; so that many do outdo the Devil in wickedness, but come short of him in obedience.

How often hath the Drunkard, Swearer, Proud and Licentious persons heard the call and command of God by his word and works of judgement and mercies? but when shall we finde them trembling, as the Devil doth, but rather worse and worse, like the dog they still turn to the vomit: The drunkard hears the word, but acts in drunkenness; the covetous wretch still wal­lows in his covetousness, notwithstanding the often call of the Word, which com­mands our conversations should be in heaven, and in earth without covetousness. Judge [Page 149] you that have but sense and reason, Who is most obedient? He that trembles at Gods power and greatness; Or he that hears Gods word of truth and mercy, but obeys not?

How often have wicked men heard Gods command, saying, This is the way, walk in it; and, Observe that which I command you? But how often hast thou rebelled and cast Deut. 47. 11. all behind thy back? How often have the wicked heard Gods judgment rendred with threatning and vengeance? But when didst thou tremble? How often have you heard the call of Mercy, and the Grace of the Christ of Love? but when did thy heart melt, and thy eyes shed tears in the conside­ration of an offended Majesty, and a preci­ous Saviour, whom your wicked hands and hearts have crucified and slain? Of a truth thou art worse, more obdurate then Satan; for one of these makes the Devil tremble; he trembles at Gods greatness: but thou art hardned under all. Soveraignty, and power, and wrath fears the Devil; but no­thing will make wicked men to fear, at least to be filial. And judge you Righteous, what's the difference.

And if any would know a reason why the Devil is more obedient then many in­corrigible [Page 150] creatures, it is nor wilt be so; for God commands the contrary: And what though, thou wilt say, the Devil tempts? know also, the Devil cannot con­strain; but mark the desperate wickedness of thy own base and corrupt spirit; For this is the condemnation, that light is come in­to the world, but men love darkness rather, or more then light, because their deeds are evil, John 3. 19.

CHAP. IX.

A word of Aggravation and Application to Common Professors.

THus having the demonstration, take a word or two of Aggravation, and also of Application.

1. By way of Aggravation: Know, thou that art an incorrigible prophane person, thou art worse then the Devils are, in re­gard thou art under dispensation of Provi­dence, Grace, and Mercy: Thou art taught by judgements, and by mercies, but cannot be wrought upon; thou hast use of means, [Page 151] the Devil hath not: the word of God, and the works of God knocks daily at the door of thy hard and frozen heart, saying, Sin­ner return, return. May not I say to de­sperate and impenitent sinners, as Christ saith of Chorazin and Bethsaida? Luke 10. 13. Wo unto thee Chorazin, and wo unto thee Bethsaida; for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had long ago repented in sack­cloth and ashes: So, wo unto you seared­hearted sinners; and wo unto you that are professors, but still prophaners; had the means of grace been proclaimed to devils, as unto you, they might have improved more; for under lesser means, nay without any hopes, they are obedient; yet thou under all means, yea, all sorts of means, re­mainest obdurate.

2. The Devil lives not under daily mer­cies, as wicked and prophane men do; God giving them fruitful seasons, and feeding them with food and gladness; yet how doth the Devil own Gods call, and keep to his Commission, and trembles at his word and power? but wicked men at nei­ther.

3. Thou livest in the sense of temporal mercies, so that thou must needs confess, [Page 152] thou hast in a measure tasted of Gods com­mon bounty and providence; the Devil hath not had the same relish of temporals, nor any offers of spirituals: But how will this aggravate thy condemnation, when the Devil yields better obedience, when not one drop of mercy is offered unto him; thou art nothing more then disobedient, and yet behold a fountain opened of grace and mercy unto thee.

4. Although the Devil be without hope, so that if he would repent, yet he cannot; yet the Devil goes when God commands, yea he dreads and trembles at Gods So­veraignty: So long as there is life, we say there is hope; O be ashamed, or shame the Devil, for he obeys that cannot repent; re­pent thou and obey, least thou be eternally hardened.

5. Salvation by Jesus Christ is that which thou livest under in these days of the Go­spel, which is tydings of gladness; and by the Apostle called great salvation, Heb. 2. 3. How shall we escape, if we neglect such great salvation? that is, more then the Ministry of Angels, even Jesus Christ himself in his own dispensations is offered and tendred. And if salvation be so great, and the tender of it so large, as to the worst of sinners, cal­ling [Page 153] upon thee, but rejecting the Devil, yet the Devil more yielding; this must needs be a great aggravation; for the Devil trembles under the sence of power and wrath; thou as an unbeliever art obdurate under the tender of grace and love; and therefore thou wilt he unexcusable, whoso­ever thou art, that living under the means of grace, neglecting the means; thou wilt be found a rejecter of mercy; And how wilt thou escape? thou bringest upon thy self swift destruction, which the devil would not do.

Lastly, There is this aggravation in eve­ry unbelievers misery, that notwithstand­ing the Devil be first in torment, yet wicked and incorrigible persons will be most in torment; for though the Devil be a Prince of darkness, yet is he a miserable slave; yet if thou live and dye in unbelief, thou wilt be a slave unto this slave; yea, all the De­vils will tyrannize over thee: And know, to thy fear and trembling, there is the ag­gravation of mercy and providence will burn thee in hell, which will not scorch the Devil. The Devil shall have the fire of wrath, but the aggravation of mercy will be all cruelties on such that obey not the Gospel; the mercy of God will be in wrath [Page 154] and judgement, all will be to wicked men a consuming fire; therefore fear and trem­ble, and consider, if mercy will not melt you, wrath and fury will pierce you, and consume you.

1. As a word of use: What terror is this to such that are implacably wicked! Oh the fears and torments that will shortly be on such that are wanton and negligent under mercy, now the day of vengeance is ap­proaching! and think never so slightly, there is no escaping.

2. Use by way of restraint: Will all be against wicked men at last? What a misery is it that love and mercy will not constrain you? Now my delight is not in this to inlarge; but would the love of God in Christ might constrain you; if not, let the fear of wrath restrain you, or else for certain the Devil will take you: And who would be a childe to such a father, a slave to such a slave? Do not let the Devil shame thee; but let the wrath of God fear thee, and his Love and Mercy melt thee.

Last of all, Saints heighten up your spirits and your expectation; though the wicked now laugh, and you mourn, yet when death comes, their bands begin; [Page 155] no end of the wickeds torment, nor of your consolation; for it is but a night of sorrow, and to morrow your redempti­on shall be compleated, Even the expecta­tion of your faith, the salvation of your souls.

Counsel unto Saints, As they are Sojourners and Strangers in the Earth.

Psal. 119. 19.‘I am a stranger in the earth, hide not thy Commandments from me.’

CHAP. I.

Shewing the Division of the words, ond the Doctrines therein.

A Strange Text, may some say, for this occasion: Why grant it so, yet it is no more strange then true; and I doubt not to under­standing Christians the Text will very [Page 157] well suit the time, and this present solem­nity.

In the former Sermon you had some­thing of the Son; now something from the Father.

The difference betwixt the Father and the Son, is to be observed, it lay not in their David and So­lomon. Offices, they were both Kings; David was a King, so was Solomon his Son: but the one knoweth much, the other experienceth more; Solomon had abundance of know­ledge, but David more spiritual experi­ence: Solomon tells you of the vanity of the creatures, but David tells you what he found himself in this world, and what he found the Lord unto him in his distresses: God was his Rock, his Shield, his Shepherd, his Tower of Defence, Psal. 33. 1. Psal. 18. 2. and in the Text you have his own experi­ence and esteem of himself in the world, I am a stranger in the earth, hide not, &c.

The Text is an Argumentative petition of Davids, [not to move God] but that the Lord would move towards him in pity and compassion; as the beggar, when at the bountiful door, knows he is Lord of no­thing, but the Master of the house is Lord of all; and therefore he tells his condition, I am hungry, cold, and comfortless, naked, [Page 159] house and harborless; concluding him to be bountiful, he tels his condition, and therein requesteth pity and compassion.

Even thus doth David at the bountiful door of the Lords wisdom, who giveth and upbraideth not. Lord, saith David, I am not at home, but in a Countrey where I want a guide: I am far from father or friend in this tabernacle of clay; I sojourn up and down as did my fathers; I am not onely in my pilgrim-weeeds, but in my journey, wandring now here, now there; And whether shall I wander without directions? guide me, direct me, and rule me; for I am a traveller and a stranger forlorn, without thy conduct; and take but knowledge of me, and my condition, and I know thou wilt grant unto me thy pity and compassion: Thus in general; but more distinctly observe in the words these two parts:

  • 1. Davids confession.
  • 2. Davids supplication.

His confession in these words, I am a stranger in the earth.

And then his supplication in this, Hide not thy Commandments from me.

In the first part consider three things.

1. Who is he that thus speaks; and that is David, a man after Gods own heart, a [Page 158] precious Saint and Servant of the Lord.

2. What he is, and that is in Office a King, by experience a stranger and a pilgrim.

3. Where he is, and that is in the earth, I am a stranger in the earth; the word is, Baarets. By which is meant, not onely in [...] the body; but also all that pertaineth to the body, yea, his Crown, and kingdom, and his life too, in comparison of his home, his heaven and happiness: And that earth is usually so taken, I need say no more, but the reciting of these Scriptures, Psal. 115. 16. and 24. 1.

What more is needful in the unfolding of the terms, you shall have it in the further prosecution of the Doctrines therein con­tained.

These three Truths or Doctrines will fairly be extracted; and I suppose obvious unto the meanest capacity that consulteth with the words.

1. That the Lords people, or Gods Davids, Doctr. are strangers in the earth.

Though they are present in the body, yet they are strangers, they are not at home, they being absent from the Lord: And I shall beseech you to feed on it a little in your meditation; for I shall presently fasten on it for this present occasion; one­ly [Page 160] give me leave to mention two more Do­ctrines, which I will but onely name, and so proceed.

2. That Gods children are so far from living without a rule, that wanting, they beg of the Doctr. Lord for one; Hide not thy commandments from me.

Contrary to some professors practice, and contrary to such slanders of some upon Gods children in opinion; for the Spirit of God teaches to live in and under rule, but not without rule, &c.

3. That it is a Christians duty [if not the creatures of mankinde] to extract and Doctr. draw Arguments from their distresses, as praying encouragements.

I do not say from our prosperity, but from our misery and distress. David doth not say, I am a King, or Rich and Honora­ble, &c. but from his dark and distressed part, I am forlorn, distrest, a stranger. Christians, consider this in the midst of your afflictions: What a mercy is it that you may go to God with them? I am sad and pensive, husbandless, and comfortless; and this as a praying encouragement; as, The Lord to be thy joy, thy head and comforter, &c. And creatures, consider this in the midst of all your wickedness and misery, the [Page 161] Lord hates to hear you curse and swear; but delights to hear thee pray, and complain that thou art a sinner, and undone without and for want of mercy. But intending to speak of these some other opportunity, I return unto our present occasion; which I shall desire to speak unto from the first Do­ctrine, namely,

That Gods people are strangers on the Doctr. earth. Gera [...] from [...] ab [...] incola, inquili­nus.

That this is a truth clearly and plainly from the Text, I suppose none will questi­on: but yet take one Scripture as a proof and parallel; and that is Psal. 39. 12. Hear my prayer, O God, and give ear unto my cry, hold not thy peace at my tears, for I am a stranger and a sojourner; or as the word signifies, a Tenant at will, that liveth in such a place where neither father nor friends were born; such was David, and such was Abraham, Isaac and Jacob; as were all my fathers: So are all the children strangers advena. and sojourners, out-commers and forraign born; for so are all Gods children; they are not born of blood, though of the blood royal; nor of the will of the flesh, nor of the will of man, but of God, John 1. 13.

CHAP. II.

Sheweth that Gods people are strangers, and how.

I Shall unfold this Doctrine, first by shew­ing you how, and in what regard the Saints are Strangers in the earth, and like­wise the ground why they are said to be strangers; and then make use of it to our present occasion.

First, How are the Saints said to be stran­gers in this earth? are they not livers, dwellers, and dealers in the earth as well as other of the children of men: They are so; but yet the Saints are strangers in the earth; and that in these three respects:

1. In regard of their entertainment and 1. In re­gard of enter­tain­ment & acquain­tance. acquaintance: I might make these distinct, but for brevities sake in one, and at once. In these respects the children of God are strangers in the world; as the children of Israel were in Egypt, so are the Saints now: And how was that? was it not with hard entertainment, with hard usage? bur­thens, and bondage was their greatest pri­viledges: For Gods Israel to be under Task­masters so many years, was very strange, and [Page 163] yet very true, Exod. 3. 7. And what more is now unto Gods children? the world is still an Egypt unto them, it stills strives to keep in bondage, it tempts and stricks, it enter­tains with burthens, and acquaints with Mark. 5. 17. woes. We know strangers finde cold en­tertainment, because of non-acquaintance. The world 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 [Page 164] 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 [Page 165] 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 [Page 166] 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 [Page 167] 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 [Page 168] 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, tis 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 so kindly as if I were at home: Oh my Fathers promise and providence, it is sweet; but at his house, and from his hand, and at his ta­ble, that is the kindness that is most kindly. Bread is sweet, and life's a comfort; but the God of all comfort is best of all: And I count not any thing dear, that I may go home, though all be mine, so that I may finish my course with joy. Act. 20. 24.

And thus much to shew how the Saints are strangers in this world; the Reasons why, follow.

CHAP. III.

Sheweth Gods people to be Strangers; and why.

1. BEcause in the earth Christians are not at home, though worldly men Reas. 1 pitch their tents here for a continuance, the Saints do not; they say, in this tabernacle of clay they have no continuing city, but expect one to come, Heb. 13, 14. They know this earthen pitcher of all this worlds comforts must be broken; and therefore they are like prisoners of hope, expecting their exchange. And therefore the Apostle tels us our condition at present, as being strangers, 2 Cor. 5. 6. Knowing that whilst we are at home in the body, we are absent from the Lord. And then he tels you not only our state, but our present desire also, in v. 8. We are confident, I say, and willing. Mark, Saints are desirous rather to be absent from the body, and to be present with the [Page 170] Lord. A Christians abode is not altogether in the body, while in the body; but however still their desires are working upward, cry­ing, Our conversation at present is in hea­ven, from whence also we look for the Savi­our Phil. 3. 20. the Lord Jesus Christ.

2. Saints are strangers in this earth, be­cause Reas. 2 their kindred and acquaintance are in heaven. Where our kinsfolks and our ftiends are, we do not count strange: but when one is without father or friend, and in a strange place too, this must needs be strange. And Christians are thus destitute as from the world. Thus are the Saints fa­therless and friendless, as I may so express it: the world will afford them hatred; and it is no other measure then the true Friend of Saints met with, even our Lord Jesus: and he bids his Disciples not to wonder at the worlds usage; why? because they are Rom. 8. 29. com­pared with 1 Pet. 2. 9. not of the worlds linage, not of that stock or race. Saints, you came of another kind, of another generation; ye are a chosen generation, of a more noble family: how­ever you are esteemed as strangers on the earth; it is because your kindred is in hea­ven. Joh. 15. 19. If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out [Page 171] of the world, therefore the world hateth you. Mark; the world hath a double enmity Saints have a double enmity from the world. against the Saints: First, they envy, because they are in the world, and not of the world; If ye were of the world, the world would love its own; therefore are ye hated. And secondly, they envy because the Saints are chosen out; for that they are Christs friends, therefore are they hated. Christians are to make the words of Christ good, as well as the world makes them, as the Saints find by the worlds daily enmity. Saith Christ, Joh. 12. 32. And if I be lifted up, I will draw all men unto me. This he did virtually on the Cross, and in his resurrection and ascension, as a publike person for all belie­vers. And the faith of Christians is to act much this way. Saith the Apostle to the Romans, Rom. 6. 11. Likewise reckon ye also your selves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Christ was lifted up in the stead of all Believers; and Believers are to make their reckoning so, that when he died they died; Redemption, satisfaction, and justification was all by Christ, and with Christ, as in the person of all Believers; they were all lifted up with him. So that that of the Apostle may be triumphed in by all [Page 172] Saints, Rom. 8. 33, 34, &c. Who shall lay any thing to the charge of Gods elect? It is God that justifieth. He justifieth Christ, as being lifted up for all Believers; as on the Cross, as from the grave, as ascending into heaven, as sitting at the right hand of God inter­ceding for us.

Observe, the principle of all motion upward or heaven-ward, it is all in Christ; Jo. 15. 5. without him we can do nothing: He it is that is the Spring and Principle of all hea­venly heart motion. And if I be lifted up, &c. Not an [if] of doubting, but of in­ference. And therefore to bring it home, Christ doth draw up the hearts of all Gods children to have company with their Fa­ther, and with their Brother the Lord Jesus; Heb. 2. 11. for he is not ashamed to call them so. Saints must needs be strangers on the earth, when their company, kindred and acquaintance are in heaven. And thus saith John, 1 Joh. 1. 3. That which we have seen and heard, declare we unto you. And what was that? That was the manifestation and appear­ance of our Lord Jesus in the flesh, as upon the earth, as appears in the former verses. Well, but to what end was this? To take them off from false fellowship, and per­swade them into the true: for saith John, [Page 173] That ye also may have fellowship with us; implying, that though they were in the world, yet they were strangers. And if you be Saints, so must you be too. We have but small acquaintance here below: we are indeed on the earth, but truly we are strangers, we have little acquaintance or accord with the world, but as passengers we must take our lodging for a night; and that night here, though we be brethren, we are ready to fall out by the way; but however we have a Father and a fellowship, though here but little friendship; yet above, not on earth, but in the heavens, we have there both kindred and acquaint­ance; there's our Father, and there's our friend, and there's our fellowship; For truly our fellowship is with the Father, and his Son Iesus Christ.

3. Saints are strangers in the earth, be­cause the world is strange to them. The Saints have large hearts for the Good of the world, but not for the Goods of the world. My hearts desire, saith a true Child of God, is, That none might perish, but 1 Tim. 3. 7. Ro. 10. 1. that all might come unto the knowledge and obedience of the truth. But they will not; The world will be strange to Christ, and strange to Christians; and we must be [Page 174] strange to them, or else be strangers unto the Lord, and unto his truths. For what saith Christ? Mat. 6. 24. No man can serve two masters; for either he will hate the one, or love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammen.

I could wish all Moral hearts would consider this, and not couzen the soul by their double haltings. But now the Saint takes the word of Christ for truth; and saith, Rather then I will be a stranger unto Christ, I will be strange unto the world; For (Iam. 4. 4.) The friendship of the world is enmity against Christ. What though we have frowns from the world, and the world will be strange to us? yet we have favours from our friend: Yea, though in the world we have a portion of persecution, yet from Christ we have a portion of comfort. Ioh. 16. 3. In the world ye shall have tribulation, strangeness, and hard usage; but be of good comfort, I have overcome the world. And this is a precious favour, Believers, (believe it) against the worlds frowns.

4. And lastly, Saints are strangers in this earth, because there is a necessity of either being strangers, or friends. The Texts be­fore Mat. 6. 24. speak a necessity of being one, Ye [Page 175] cannot serve God and Mammon; be in friendship with the world, and in friend­ship with the Lord: We must either hate the one, or love the other; hold to the one, or despise the other. And saith the godly heart, Rather then I will be estranged from the Lord, take the worlds friendship who will; I will not have it at such a rate as to lose my friendship with the Lord, For in his favour is life, Ps. 30. 5. What though I am a stranger and a traveller for a night? I shall be at home in the morning; when I awake, I shall be satisfied with thy likeness. Ps. 17. 15. And therefore what though a stranger here? there is a necessity, except I would lose the Lords favour; but that is better then life. Away therefore world, away riches, ho­nours, profits! Rather then to lose the shine­ings of the Sun, the Moon shall be under my feet: Rather then be estranged from my precious Father, and my friend the Lord Jesus, all the worlds pomp, glory and plea­sure, all sublunary things shall be under my feet.

And thus much for the grounds and rea­sons why the Saints are strangers in the earth: First, because they are not at home; secondly, because their acquaintance and kindred are in heaven; thirdly, because the [Page 176] world is strange to them. And Fourthly, because of necessity they must be strangers or friends.

The uses pertinent to the present occasion follow.

CHAP. IV.

Sheweth Characters for tryal, whether we be strangers on the earth or no.

FIrst, by way of tryal or examination.

Secondly, of dehortation and exhor­tation. Ʋses.

Thirdly, of comfort and consolation.

First, If the Saints be strangers on the Ʋse 1 earth, then let us make search and serious inquiry into each of our own hearts, whe­ther we be Saints by being sojourners in the world: There is a daily sojourning in the spirit by all the children of God, while they are in the flesh; not like the Post, who is a traveller indeed, but is but onely from stage to stage, and so to return whence he came out: But Saints are strangers to a Heb. 11. 10. City, whose builder and maker is God; ne­ver [Page 177] to set their rest up till they be at home in their heavenly habitation.

Now to try whether we be such travel­lers, and in this world strangers, take a word in these three or four following cha­racters.

1. Do we set up our abode in this world? and what is our esteem of life and goods, and all that we possess? you know strangers, though they bed and board, yet they count not any thing as standingly their own, but look and wait for a remove, and therefore have of all things such pre­sent estimation as gain, but loss; Yea, and I count, saith Paul, Phil. 3. 8. all things but loss for the excellency of the knowledge of Christ Jesus my Lord; and do count them but dung that I may win Christ.

Second Character: Could you content­edly live here in this world always? or are you waiters till your change comes? are Jo [...] 14. 14. you grieved that time spins out, and your life must end? or have you a desire to de­part? O yes saith the stranger: I could not live here from my friends, my father, wife P [...]il. 1. 23. and children, not for a world, if you would give me my dwelling for nothing, I cannot be contented: So the Christian, if I might have all the world, yet my content and [Page 178] comfort is elsewhere; and how shall I get home to my heaven, and house of happi­ness? that's my care and daily trouble, not that I would make more haste then speed, but fain I would be gone, and I care not how soon; Come Lord Jesus, come quickly, Rev. 22. that I might come to thee, who art my heaven and happiness.

Thirdly, Have you another place in your eye, then this your present enjoyment? strangers still think of home; so Saints are still thinking of their eternity, the home of heaven is still in the eye of faith, and heart of love of every true believer. Alas, saith the poor soul, Here I have no con­tinuing Heb. 13. 14. Finiti ad infini­tum nul­la est pro­portio. City, no continuing Goods, Lands, Livings: And if I had a continued house, I would be a continued Tenant; for what is earth to heaven? perishing to perpetuals? finite to infinite? my fathers love is above all. O saith the longing soul, when shall I get home? when shall I appear before my father in Sion? I am here a stranger and an alien, as were my fathers, and my dear brethren. My dear Saviour had nei­ther Luke 9. 8. holes, nor houses, nor whereon to lay his head: He had another Kingdom, and th [...] is mine by faith; I have it in my eye, and this is my daily expectation: Abraham [Page 179] looked for a City, whose builder and maker was God: And Moses had respect unto the recompence of reward; and these were strangers and sojourners, as appeareth by the Apostle, Heb. 11. 9, 10. verse 26.

The fourth and last Character is this; Ex­amine whether the world loves you, or if it hates you: The lovers of the world, and the beloved of the world, are not the children of God, but the children of the world: Christ gives this as a Christians character, John 15. 18, 19. If the world hate you, ye know that it hated me, before it hated you: If ye were of the world, the world would love his own; but because ye are not of the world, therefore the world hates you: Mark it, If ye were of the world; that is, if you were one of them, and in their family, having one father, you would have the same friend­ship; the world would love his own, not count you strangers, but stroke you as one of her own worldly brats: But if you are of heavens family, & are travellers through the world, as through a wilderness, to your Canaan and rest, as the traveller through a Town, the dogs will bark; so Christi­ans through this world, must expect the Amalekites at their heels, biting and baw­ling out, scorning and reproaching against [Page 180] 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, [Page 181] 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. Whats that? why, estrangement from the Lord. Demas hath forsaken us, saith the Apostle. He speaks it [Page 182] 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, [Page 183] 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; a [...]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 [Page 184] 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 [Page 185] 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.

Containing positive perswasions for souls to be strangers and sojourners on the earth.

  • 1. From former example.
  • 2. From present experience.
  • 3. From future expectation.

1. Be exhoted from former example: Let former example of all the Saints take place in us, that we may be like-minded as they were; Abraham was so, and Jacob was so: With this staff, saith he, came I over this Jordan; and so were all the Patriarchs. David was one of the Lords worthies, and Gen. 32. 10. though a King, yet saith he in the Text, I am a stranger; and Psal. 39. 12. I am a stranger and a sojourner, as all my fathers were; yea, Christ himself was so, although he was the King of Kings; although he was the standard for all Saints, yet he was not a stayer, but a stranger in this world, John 18. 36. Jesus answered, my kingdom is not of this world; if my Kingdom were of this world, &c, And that Christians should be of the same minde, not to be troubled at this worlds losses, he tells his Disciples, [Page 187] and as them, so all believers, John 14. 1, 2, 3. Let not your hearts be troubled, I go to prepare a place for you; yea, in my fathers house are many Mansions, and I will come again and fetch you unto my self▪ that where I am, there ye may be also: What is the import of this, but Christ owning of be­lievers as strangers on the earth, destitute, and afar off from him, his father, crown, and kingdom? and to give them a word of comfort, amidst this worlds discourage­ments, he tells them, that granting they were strangers, yet poor hearts, saith Christ, be not troubled, I will call for you, and receive you, that where I am, ye may be there also.

2. Be exhorted from present experience, to be strangers on the earth: This our de­ceased friend, although a standard in his family, yet you see but a stranger on the earth, a traveller that is now gone to his home, the body to the grave, the spirit to God that gave it.

The Cedars are emblematical for great­ness, yet down they must as well as lesser shrubs: But the Saints which are Gods myrtle trees, amongst whom the Lord is said to walk, and take repast amidst the Rev. 2. 1 golden Candlesticks, which are his Church [Page 188] and people; yet not onely the Cedars, but the Myrtle trees must down, it is appointed for all men once to dye; yea, the Saints, Gods Myrtle trees must down as well as others: this days experience teaches this, our deceased friend was a standard, a sup­porter to his family, and a little pillar of his Countrey and Commonwealth, wit­ness those several places of trust and esteem he was often called unto: so that his ene­mies being judges, this may not be gain­said, Eccles. 7. 1. That a good name is better then precious ointment; and the day of death, [...] de [...] then the day of birth: Then the day of gene­ration or childe hood, saith the Hebrew; hinting that it is better for a childe of God to be gone out of this world, then to be begotten again; to be cropt off, then grow­ing up with a new life in this world: when a mans conversation is as becomes the Go­spel, how sweet is life, how welcome is death; such a soul may say, and all we may say of such a soul, Christ is unto thee in life or death advantage.

Present experience speaks much comfort unto us in this our friends departure; he had a good name, a conversation not cri­minal, but godly; a Myrtle tree, standing to and for the truth as it is in Jesus, witness [Page 189] his communications and actions in his life, and precious brethings of his soul in death; and yet friends, experience tels us how this flower is cropt, what a stranger he was in the earth, yea, his own body labor­ing under and in afflictions of his poor tabernacle of clay, presents unto me with such a like prospect: Methinks I see, not onely this, but every Christian, going up and down the world in this tabernacle of clay with legs and arms, like the poor pri­soner with his fetters: The poor prisoner is clog'd with irons, goes in pain, waits with patience, carries the chain in his hand, the iron on his legs, and he steps this way and that way, but still is straitned, his legs are bound, his arms pinioned, and his heart careful for his deliverance; even so is the Christian in this tabernacle of clay, he moves up and down the earth like a poor prisoner laden with irons; sin straitens him one way, and the world ano­ther, he hath a body of flesh and corrupti­on, wherein he is manicled as with fetters of iron, with which being shakled, he moves here and there, still carrying the chain in his hand, though fastned on his heels, he expects his fetters to be taken off, and his clogging cares to be broken, and the [Page 190] prisoner [the Saint] to be relieved and re­leased: And you that finde your selves clogg'd, and that thus carry your chain in your hand, waiting for your deliverance, hearken [...] what Christ saith Zec. 9. 12. Turn ye to the strong hold ye prisoners of hope, even to day do I declare, that I will render double unto thee; who would be a lingering Saint, having such a precious promise, and such a gracious call? Our friend and prisoner is gone unto his attainment, experience at present tells you this; And Christians, what will you do? would you have your Ben­jamin have a double portion? then wait for your return: Return, O Shunamite, return: Return, O poor soul, the prisoner of hope, turn from thy shakels, and turn to thy Sa­viour: Return unto thy rest; Jesus Christ calls thee from this weak hold on earth, to his strong hold in heaven: You know 2 Pet. 1. 1. stayers are not returners, but strangers are returners; our friends are gone before, let us hasten after like prisoners, longing with like precious faith, for the same precious experience of the Saints double portion both in grace and glory.

Thirdly and lastly, be exhorted as from former example, present experience, so from future expectation: thou expectest to [Page 191] dye; you all know that is the Lords ap­pointment: Man must dye, and after death the judgement; Heb. 9. 27. but what is thy expectation? are we like Paul? he was a straitned stranger, but his expectation and desire was to be with Christ; yea, he counts his present state a distress, in regard of de­parting and to be with Christ, Phil. 1. 23. I am in a strait, saith he, desiring to depart: Ah, but whether? what is the Apostles ex­pectation? why he tells you, it is to be with Christ: Now what is yours? dye you must, but what is it you expect after death? what company, what place, what being and pos­session? speak your expectation, as in the presence of the Lord: Alas, saith a poor soul, what do you ask me? can I tell what or where; but I trust to be with Christ, and confess that is best; but surely I think none can say certainly what they expect; but I hope the best as well as others; would you have me to say certainly? that is more then Paul doth, or I think any Saint. Nay, but do not so reckon: Mark the Apostle, not onely in the behalf of himself, but of others also, 2 Cor. 5, 1. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the hea­vens: [Page 192] Mark Christians, the Christians ex­pectation; not that every childe of God doth come up to this faith of certainty and assurance, but we are all for to desire it; as all strangers, they desire home, and know their home, and travel after it, though it be but by steps and strides, yet a constant pace goes far; so Christians must all keep journeying and going on, though not coming to this attainment: and thou poor weakling faith, though thou canst not say so much, yet think the more; press hard, and follow after, though thou canst not go so fast as such whose evidence is sure: Though thou canst not say, I know, and we know, yet say, I hope, and it is best, yea, happy for that soul, whose evidence is clear; though we all cannot say, We know, yet let us not be sad, but say, We may know: In this Pro­noune We, lies much divinity for the com­fort of a Christian; for we know we have tabernacles of clay, poor bodies of dust and ashes; And why should not we know we have a building of God, with all such properties, as not made with hands, eternal in the heavens? Methinks every Christian is like a stranger and a traveller, that comes into his Inn, and takes up his lodging for a night; the people bring him meat and [Page 193] drink, and gives him bed and board, but they know not whence he comes, nor whether he goes; but now he knows him­self where he goes, and whether he would; so Christians, though the world knows not, yet they do—For we know, &c. I am a traveller, and a stranger, but I have a home, a house, a heaven, a building, I expect it saith Faith, &c. I am a stranger, saith Pa­tience, but I have a building, I wait for it, saith Patience: It is but to day and to mor­row, and the next day it shall be perfect­ed, so saith Patience; I must have its perfect work, a little to day, more to morrow, the third day I shall have possession. I am a stranger in the earth, saith Love, but I have a building: and O how I long for it. Psal. 42. 2. My soul thirsteth for God, for the living God; when shall I come and appear be­fore God! Now unto such souls that make out after home, heaven and happiness, with such a triplicity of We: We expect it, saith Faith; wait for it, saith Patience; long for it saith Love; to such gathering of a heart in Grace, the Lord doth make a gra­cious answer, Cant. 1. 11. We will make thee borders of gold, with studs of silver: Mark poor soul, here is a We to answer thy We; not a Wo, but a We; not to dismark thee, [Page 194] but to make thee gracious and glorious: Thou that hast an I of faith expecting, and I of patience waiting, and an I of love longing; this is a Christians We: Now the Lord unto thy soul hath his We; We will make thee; I will, saith God the Father; and I will, saith Christ the Son; and I will, saith the blessed Spirit: All this makes this We, to make the soul graciously glori­ous, and gloriously gracious.

Now be perswaded, O soul, upon this thy future expectation; here thou art a stranger, living in thy houses of clay, bedecked one­ly with furniture of infirmity, weakness, and crosses, and a few broken comforts, and crackt enjoyments; but in heaven there is brightness and purity; there is blessed­ness and peace; there is never broken joys, and everlasting comforts; there are houses richly furnished with furniture free from all infirmity, bordered with gold, and set forth with silver, all variety interwoven for soul satisfaction: Hasten, O strangers, O strangers hasten, without lingring; long for this thy expectation.

But may some say, I know every childe of Obj. God shall be well provided for of their heaven­ly Father; Eye hath not seen, nor ear heard, 1 Cor. 2. 9. neither can it enter into the heart of man to [Page 195] conceive what the Lord hath prepared for them that love him: but there is that to be passed would make one fear; the straits of death is not an easie passage; it fills my heart with grief, and my eyes with tears, at the pre­sent sence of my deceased friend; but what fears and pain, and staggering may it be if I should be called to pass the straits of death, the Lord knows.

In Answer unto this, and so as pertinent to our present occasion, I shall adde but a word of comfort and consola­tion; and so conclude the time and Do­ctrine.

CHAP. VII.

Containing comfort for dejected souls in their loss of Christian friends; and encourage­ments for estranged Saints in this world.

3. IF it be so that the Saints are strangers on the earth, then Saints be you freed from fear; grieve not for the death or de­parture of the faithful; nor being faithful, be thou not afraid to dye: To all Gods children death is but a messenger of life, and a calling from the cross to the crown. You know every one will hasten to a fa­ther or a friends house; and what though there be a plash of water, and a few bryers to go through, if we do wet our feet, or tear our garments? so long as we are go­ing home, such things are nothing; home and the father makes us through all Christi­ans, I will not say all your way is paved and smooth to heaven and happiness: but some rubs, fears & sorrows may be in your way; but know assuredly, Christ hath sweetned the grave for every childe of God; what though you do wet your feet by fears, and pricks your hearts with sorrow? let the [Page 197] hope of home, and father, and Christ make you be comforted and encouraged.

Captain Death hath taken away a friend now, and he stands in the way to press thee too; but may not we be comforted in this, My friend was a stranger here, and he is now gone home to his dwelling place, where father and friends are; yea, where he shall want for nothing, freed from fears and cares, aches and pains, but fed with fa­vor, love and life, such dishes that the world never had at their tables? The Saints in­deed have meat in heart and hand, I mean at present, that the world knows not of; but alas Saints, though this be wine and milk, yet this is but the first mess in this spiritual banquet. Our Master Christ keeps the best wine, and the best chear, and best welcome until the last: After death every thing to a faithful soul is disht out, and disht up unto Eternity; the longing soul through the straits of death is satisfied, and 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; [Page 198] 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 [Page 199] 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 [Page 200] 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: [Page 201] 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 pr [...]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 [Page 202] 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 [Page 204] 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 [Page 205] 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 [Page 206] 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 fig­leaves 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 [...]n. [...]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 [Page 207] 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 [Page 208] 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 [Page 209] 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 [Page 210] 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 [Page 211] 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; [Page 212] 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 [Page 213] 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 se [...]t [...]th one over against another: to the [Page 214] 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 [Page 215] 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 [Page 216] 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 [Page 217] 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 Common­wealth, 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 [Page 218] 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 [Page 219] 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, its 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 [Page 220] 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 [Page 221] 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 next foul; one lowring, the o­ther serene; yesterday rainy, to day shine­ing, and usually one or both is intermixt; the morning fair, the noon orecast; one hour fair, the next hour cloudy; but al­ways subject unto such like changes: And [Page 222] what else is the consistency of mans life, but two days of uncertainty? a day of sick­ness, and a day of health; a day of pover­ty, and a day of plenty; a day of strength, and a day of weakness; a day of youth, and a day of age; this hour crowned, the next crost; our whole life is but a cer­tain uncertain condition; like the buckets to the well, sometimes up, and sometimes down; sometimes full, and sometimes empty; one while whole, and anon bro­ken; such are the vicissitudes and changes of the life of man in this present condi­tion; And the reason is, that all things might appear to be of God, and not of man: The Lord casts all into contrarie­ties, and works in them and by them, take them in nature or grace, to the silen­cing of the reason of man, who would still be judging according to present e­vents. The world consists of heaven and earth; the heavens have influence on the earth; the earth bringing forth as to the heavens; and this by dying, and in dying living; light and darkness is Gods or­der, both flying, yet following one ano­ther; death and life is contrary; so is flesh and spirit, yet live in one another: ad­versity [Page 223] is opposite, and against prosperi­ty; yet in Gods order they make a har­mony; though to man they are contrary, yet from him they are both alike; He setteth one, &c. So likewise in spirituals, he gives his work out upon the soul in reasons contrarieties: The north wind, Cant. 4. 16. and the south wind must blow together, that his garden may flourish, and the spices be fragrant. Reason would think that the way should be something suita­ble to the home; but this is the Lords method unto his dearest children, that through straights and troubles, tempta­tions and tribulations, they must inherit the promises, and enter into the King­dom of heaven.

But now albeit that all in this our pre­sent and temporal condition, all is con­sistent in two days, A day of prosperity, and of adversity; both these being set be­fore, which would we chuse? I know if reason might make choice, it would fix on prosperity; and sense likewise, without question, would close with that: But now what saith Religion, and a gracious heart? Saith Religion as to my present state, Give me neither prosperity or adver­sity, [Page 224] as extreams; Give me neither pover­ty [...] Effigies, statutum nor riches, feed me with food convenient for me, as to maintain my likeness, Prov. 30. 8. But saith a gracious heart, Consi­dering my natural inclination, if I must chuse, I had rather pitch upon adversity; for that will put me to consideration, which prosperity seldom or never doth, but rather into carnal security.

But may some say, what a sad life then Obj. must you needs have?

Well, but saith the godly heart, let it be what it will, rather then to forget God, and be puft up, this is my choyce; And this is both their motto's and valua­tion, Vanity of vanities, all is vanity.

The second observation is from what man doth in the prosperous day; he re­joyces in the day of prosperity; he con­siders not as commanded, but as from sense and reasons practice. Observe,

That man keeps a measure, according to Doct. present events.

If he counts changes prosperous, then suitable thereunto he treads his joy; but if contrary, he takes up sorrow: If things run thus and thus, saith reason, then I shall do so and so; but if things fall thus, [Page 225] then must I do thus and thus: If such an interest be advanced, that is suitable unto self; or such opinions stand, that are suita­ble to my interest, then accordingly is my joy: But if mine be opposed, supprest, and others to be advanced, then on the con­trary we measure out our sorrow, and our grief, keeping a proportion, so much and so much prosperity, so much and so much joy, and contrary, &c.

And the reason is, because mans reason is annexed to sense; rejoycing, that is an­nexed unto prosperity; grief unto distress; but both by reasons rule, according to their measure in occasions, whether they be ex­terior, or interior.

Learn hence, a clear difference betwixt Faith and Reason. Reason keepeth mea­sure with every present joy or sorrow: But true faith soars above either: Divine faith, it fixes on nothing but All sufficiency; in distresses faith acts above staggerings; and in temptations above (though under) struglings. True faith is not frighted by the worlds distresses, nor heightned by the world [...] success: but in either reason's mov'd, and bringet forth fleeting joy or worldly sorrow.

The third Observation is, That all our [Page 226] earthly comforts, and all our earthly crosses, are but things that are made by him that made all things.

The Lord makes one against another, and values them both alike in number, weight and measure, which are not to remain, but to be removed: All earthly Kingdoms, Crowns and Comforts will be shaken, as things that are made; so also all earthly crosses will be shaken, for that they are made, that those things which cannot be shaken might remain, Heb. 12. 27.

And if this be so, then here is a comfort and a cross:

1. If all our earthly comforts & enjoyments are but things that are made; What a cross is this to the carnal, covetous and voluptu­ous man? All thy worldly joy, profit, and prosperity, it is but made, and shall not re­main; nay, they must all shortly, if not suddenly, be removed.

Secondly, Here is a comfort to the di­stressed, and such as are in this worlds ad­versity; do not be cast down at anothers prosperity, or thy own poverty; for thy poverty is but made, and in a little while shall be removed.

The fourth and last observation, is from the last clause in the Verse, which hinteth [Page 227] out the scope and end why the Lord setteth prosperity and adversity in such anaequipol­lence; and that is, To silence mans reason in determining by present events: He set­teth one thing over against another, that man should not finde out any thing after him.

Whence observe, That it is a folly for man to judge or determine by the present even [...] or changes of this world.

Whether it be of Persons, Armies, Victo­ries, States or Kingdoms, it is a great folly Doct. in any to judge and determine by present prosperity or adversity; for the creature to determine love or hatred, by the present sense of things, is a great folly, take it Na­tionally or Personally; for proof, take Eccl. 9. 1, 2. No man knoweth either love or ha­tred by all that is before them, all things come alike, to all there is one event; to the righte­ous, and to the wicked; to the clean, and to the unclean: So in the 10 Verse of this 7 Chapter, Say not thou, or judge not thou, that the former days are better then the pre­sent; for 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, [Page 228] 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 [Page 230] 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 Ʋse. 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 [Page 231] 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. [...]. 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.

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