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 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 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 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 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 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
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 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 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 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 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 saving Faith within thy heart thou art yet but in thy unregenerate estate and thou sittest but in
this will be very clear That common profession without spiritual operation will deceive and therefore James seems to be zealous against such that have a great deal of name but not the nature of true serving of God Saith he Verse 18. Shew me thy faith by thy works you all boast of believing from professing but the rule is Shew me faith by thy workings not from thy boastings or pofessings You profess and you boast of faith and your profession I must tell you who hath faith too them whom thou knowest are damn'd they whom thou thinkest scorn to be compared with yet know the devils and damned spirits do believe Thou believest there is one God the Devils also do believe and tremble So that we may plainly collect that the Text holds out a parity and disparity between the common faith of the world and the faith of devils what the wicked men of the world take in at large through custom birth or education the devils also may do as much Man believes there is a God so do the devils too the world believes that God is one the devils believe so also There is a faith that doth believe all to be true that God hath made or done and laid down in his word sed absque fiducia but without trusting and this sort of faith is not onely common to the world and man but also to the damned spirits And this in the sum of it is properly called Historical faith which sort of faith I fear is that which most of professos are fraught withal which sort of faith is the faith mentioned in the Text. Most men have faith of this kinde thus most believe so doth the devil nay the Apostle addes that the devil doth something more in a sort he outstrips man in that he knows he also is afraid the devil believes Gods soveraignty power wrath justice judgement and he akes and quakes at it Man also believes as much but he is hardened bold and impious Gods power word works fear not man whilst the devil shakes and trembles at it Therefore we may collect That man in some things hath an excess even of the devils for though the devil cannot be converted by the word yet without the word he is convinced Gods power and greatness in his works fear Satan and afright him whilst man is bold and incorrigible the devil stoops and fears whilst man is stubborn the devil trembles And thus much for the scope of the words I shall draw that which I intend from them into this Thesis or Point of Doctrine and I conceive it to be no more then what the Text affords That the common faith of wicked men is Doct. no better then the faith of devils and that many mens obedience is not so good Before I take the doctrine asunder let me say thus much in the general that many that own God by outward profession and many that own the devil in a devilish conversation must not think it strange to own him in this doctrine for it is a truth if we compare but this Scripture to the Pharisaical Profession In that of John 8. 41 43 44. the Pharisees were very zealous in outward profession and you may see their own confession in the 41 Verse We have one father even God notwithstanding this they wanted love to God and Christ So the verse following speaks If God were your father as you profess he is and that but one yet let me tell you notwithstanding this your seeming glory you are of your father the devil accursed children sons of a lye and his works you do and will and this is not so strange as true if the judgement of Christ may stand upon these seeming Saints And the judgement of the Apostle is the same in the Text they did profess for Jesus and yet he parallels their profession to the devils You believe there is one God so do the devils And let me say to Christians in name even in our times who can boast of promises and vows and renouncing of the devil and all his works the pomps and vanities of this wicked world know for all these outward priviledges your seeming sanctity and outward profession yet your practice falls so short that since nothing will make you serious and truly fearing and truly believing I will give you an instance which might make you all afraid however to be ashamed for it will be found that wicked man is more incorrigible then the very devils and notwithstanding all your profession yet take notice of this example for though there be some that deny the faith yet amongst them that do profess the faith they stand in their profession but in computation with the devil fot though thou believest there is one God the devils also do believe and tremble The wickedness and waywardness of men forces me to prove and persue the Doctrine in these four considerations First That there is a devil Secondly That the devils do believe Thirdly That most mens faith is not better then the faith of devils And Fourthly That many mens obedience is not so good For the Devils tremble CHAP. II. Shewing that there is a Devil 1. THat there is a devil Note such that are so curious and incorrigible that there is a principality and a power a prince of the ayr and you need not seek far for he rules in the hearts of wicked men Ephes 2. 2. The spirit that now works in the children of disobedience he wrought in the Apostles time but more now by such inquirings And know though he cannot compass the heavens yet he doth the earth Job 1. 6 7. Now there was a day when the sons of God came to present themselves before the Lord and Satan came also among them And the Lord said unto Satan Whence comest thou Then Satan answered the Lord and said From going to and fro in the earth And if this answer and the Text answers thee not take heed thou art not possest for though Satan is not able to compass heaven yet he can the earth he may tempt in Paradise but not in heaven And Adam fell by such inquiries and they that question thus Gods works made want but one step higher to question God himself the maker What was he that tempted Christ Mat. 4. the first man Adam found him to his cost the second Adam found him to our comfort and conquest though to his own cross in both was fulfilled that promise Gen. 3. 15 It shall bruise thy head and thou shalt bruise his heel This did Christ accomplish over sin and Satan And shall any be so bold as now to question rather tremble then thus tempt taking that councel of rejoycing not inquiring Luke 10. 18 19 20. I beheld Satan as lightning fall from heaven notwithstanding in this rejoyce not but know it is a truth and if your names be not written in heaven your terror too If Christ tell thee he beheld him thou needs not question further for
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 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 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 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 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 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 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
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 I le accomplish As the faithful Subject saith in his Countries cause Our father 's 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 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 it s 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 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 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 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 'T was 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 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
nations men and devils combine do not grumble nor fear the wil and work of your heavenly father must be done However beliver go forward with your occasions with a holy subjection unto thy fathers will but take this in that whether it be life or liberty prosperity or adversity for so did Christ it be with resignation of all to God Matth. 26. 39. Not my will but thine be done Believers in times of fears must do as the children of Israel did Exod. 14. they were incompassed with a huge host and the red sea yet they go forward till they could go no further and then comes in that Stand still and see the salvation of the Lord So must believers in the midst of all national fears still be a going forward and see the salvation of God in all their enterprizes But you will further object Though I fear national troubles it is not I alone but Obj. many godly and eminent Christians are at a stand about the present affairs and proceedings And can you blame me to have fears who am but in the lower form I shall not blame but argue what cause of fears since being a believer thou hast Ans such refreshments as Gods presence doth afford unto his in any straits and troubles And what cause of fears can there be when all for Gods people shall work for their advantage thus saith the Apostle Rom. 8. 28. All shall work together for good to them that love God and thou loving God let it be tribulation or persecution good will be brought out of thy troubles and afflictions God will overturn Kings and Kingdoms yet if it produce good for thee what cause of fears God hath thrown down Ahasuerus with his hundred and twenty Provinces and the more he throws down the nearer is the end of all things and this should be so far from grief to Gods people that they should rejoyce yea lift up you heads you redeemed of the Lord the more shakings of the worlds powers the nearer is your everlasting joy Be glad then and rejoyce for the day of your redemption draweth nigh And the Text gives you this comfort that though foraign invasions come never so strong and home-bred enemies plot never so secretly yet fear not overcoming for thou shalt overcome saith the Lord unto his Church and people at the 15 and 16 Verses Behold I will make thee speaking of the worm Jacob to thresh the mountains and beat them smal and shalt make the hills as chaff and fan them and carry them away Do but consider these expressions and here 's enough to answer all national fears and enough to draw forth thy spirit to rejoce in the Lord and to glory in the holy one of Israel Comfort for Believers From their Spiritual Incomes 1 Cor. 6. 17. But he that is joyned unto the Lord is one Spirit CHAP. I. Shewing the scope of the words and how Believers and Christ are one Spirit THe Apostle in the former part of this Chapter reproveth the Corinthians about their going to Law about things indifferent and in the verse before the Text about Fornication He brings in these words as lifting up his present Argument to a more high and spiritual Conclusion Know you not saith he v. 16. that is You do know what Moses saith that Two shall be one flesh this is matrimonial coupling The same effect hath Fornication and sin He that joyns himself to Drunkenness and Adultery is one with Drunkenness and Adultery But now the Lord to whom Believers are joyned hath a spirit above the world and such base carnal defilements For he that is joyned unto an Harlot is one body but he that is joyned to Jesus Christ is one Spirit The scope of these words holds forth that heavenly union and communion that is between Christ and every Believer And the Apostle brings them in as a royalty that every Child of God hath by being joyned to Christ as if he would have them boast in this their present Income above all such bitter sweets and pleasures of sin which are but for a moment Mark therefore how he opposeth it against â—he poor and beggerly Contracts of this World and Sin as being loth to speak so much of the worlds miscarriages and defilements and to hold so long from the spiritual souls enjoyment He doth as it were wind up another key delighting in that wherein his heart had found joy and experimental comfort for every Believer is in union with Christ and Christ is in union with every Believer Yea here 's my triumph here 's my glory Every Believer hath not only union but communion also for between a Believer and Christ there is union they are one and not only so but there is enjoyment of communion in this union They are one Spirit In the words two things are to be enquired into First what is meant by being one And secondly what is meant by being one Spirit 1. By Vnion we are not to understand Corporal or Personal union as if the Husband should be the Wife the Father the Son or the Head the Members or contrary but by being one with Christ is a Spiritual and Conjugal union an union of Relations as Head and Members Husband and Wife which though they be two in appearance yet are but one in compliance and acquaintance As Moses saith in Natures wedlock Two shall be one flesh that is man and wife shall live and move and act together for each other So Christ and every Believer though they be different persons as head and members husband and wife yet they both have but one Father one house one home they live and move and act together have one compliance one acquaintance one enjoyment one in love one in heart one all And the summ of this is eminently set forth in Eph. 5. from the 23. v. to the end of the Chapter 2. What is meant by being one Spirit for this is Spiritual conjunction In corporal conjunctions there is a union in flesh but this union of Christ with the soul is spiritual they are one Spirit By Spirit here we are not to understand the essential being of God or Christ for he is said to be a Spirit Joh. 4. 24. God is a Spirit He speaks it of his universal nature as he is Infinite and Omniscient thus neither Angels or men are in union with him onely Jesus Christ who is God equal with the Father blessed for ever comprehending all things by whom all things subsist But by Spirit here is meant the participation of the gifts and graces of God whereby he doth cooperate and work in our hearts a conformity to all those holy ends and purposes as he hath awarded in his Word to all the faithful in Christ Jesus So that by Spirit we are to understand the fruits of the Spirit And thus you may have a Cloud of witnesses Rom. 8. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you He
as thy resolution fails thee of leaving all for Christ so far is my fear of thee that thou art not in union with Christ Fourthly To be one spirit with Christ doth denote the constancy and perpetual tye that is between Christ and the soul No knot will be lasting and holding but this between Christ and believers Couple our selves to flesh never so strongly yet all will be broken couple our selves to sin never so strongly This shall you have of Gods hand ye shall lie down in sorrow your vanity shall be bound up in vexation of spirit No conjunction can hold but that which is spiritual nor no spiritual conjunction but that which is between Christ and believers Sin will make a separation though God be thy Creator Preserver these knots between the Creature and God will all be broken But this union with Christ and our spirits it is a constant perpetual and an everlasting holding I have read of one that writing to his Consort would use this salutation Eternal thine This was an expression of excess that can never be made good to any but Christ and believers and therefore for thy comfort thou doubting believer Christ and thee being one spirit bear up the head against all temptations for thy head and husband salutes thee with Eternal thine Jer. 31. 3. The Lord hath appeared unto me saying I have loved thee with an everlasting love A love that is both boundless and endless with such a love hath Christ loved his Church and people And therefore though all fails as it will flesh and heart and all will fail yet this spiritual union between Christ and the soul shall never fail Rom. 8. 35 36 37 38 39. Summon all these into one Tribulation distress famine persecution peril sword life angels principalities powers things present things to come now follows your triumph Nothing shall be able to separate us from the love of God which is in Christ Jesus our Lord. But may the soul say If there be such Obj. affinitie between Christ and his Church and every believer and that all believers are partakers of one and the same spirit as Love Joy Peace Meekness Patience c. What is the reason of all that variance discord and dissention that is amongst even believers and professors The difference and disagreement amongst believers themselves ariseth from themselves Ans because our own spirits are most predominate If Christ did but Lord it whose spirit is righteousness and peace and joy in the holy Ghost wranglig and discord would not be found amongst brethren we would not so strive and contend the faithful should contend onely for the faith not against the faithful members should not strive against members None should hate his own flesh Believers are flesh of one flesh and bone of the same bone all one in Christ why not so one with another This is our fault and indeed our misery we keep the spirit of Christ under and we exalt our own passions Christians therefore consider what you do in all your wranglings and disputings keep to this rule So far as you have attained walk together with a spirit of forbearance and complyance and bow your passions and your principles to the scepter of Christ for that is not a wangling but a righteous scepter I would have all Christians to keep to this rule against sin even to hate the Garment spotted with the flesh not to touch any unclean thing for what concord hath Christ with Belial light with darkness sin with saints No saith the Lord 2 Cor. 6. 17. Be ye separated and I will be a father unto you and you shall be my sons and daughters And Christians for your Saviours sake Let all bitterness and envyings and wranglings be put away from you as becometh Saints Ephes 5. 3. And thus much for the first thing considerable How Believers and Christ may be said to be one spirit CHAP. II. Touching Evidence whether we be one Spirit with Christ 2. THe next thing to be toucht upon is What Evidence may I have that Christ and my soul are one in this spiritual union For this is very considerable before we can draw any saving and solid comfort in the benefits and spiritual Incomes the soul hath by being one Spirit with Christ 1. As an Evidence for this union try your union with Christ by your communion with Christ Not that you should measure out your union by your communion for it is possible for the soul to be united unto Christ that as yet hath no acquaintance and familiarity with Christ As Mary did Ioh. 20. 15. talk with Christ as well as believe in Christ and yet she did not know him and why might not she have supposed him to be Christ as well as the Gardiner Therefore let us not measure our union with Christ by our communion but let us try our union by our communion and enjoyment Can thy soul say from experience as the Spouse Can. 2. 4. He brought me into the banqueting house and his Banner over me was love Without question so was house and table and all Hath thy sovl ever been fed with his dainties have you been at his table tasted of his wine It may be thou wilt say This I know that Christ hath stood Rev. 3. 20. at my door and knockt at my heart as he doth at many a Sinners in a Sermon But when was the time that Christ came in and supped with thee and when did you sup with him What inward feastings and familiarity hath there been between Christ and the soul We know the tie of Nature will constrain some exchanges and intercourses of love between man and wife but much more the band of Grace between the soul and Christ Try therefore thy union by thy communion 2. If you would know your Union try not only by your Communion but also by Convincement as Communion is an Evidence so Convincement We know that there can be no true marriage without convincement of love No more can there be between Christ and thy soul Now when was thy soul convinced of Christs alsufficiencie and thy self of thy own natural misery For this is the way Christ takes to wooe and win the soul unto himself Ioh. 16. 7 8. 3. They that have union with Christ flie the pollutions of the world None can be one with Christ and one with Swearing one with Drunkenness not one with Christ and one with Covetousness In such pollutions there is not communion with Christ and therefore no union For what communion hath light with darkness Christ with Belial The Spirit of Christ clears the heart of such guests as drive a trade with sin And would to God I might say of all you Professors as Paul saith of many of these Corinthians 1 Cor. 16. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 4. They that are one with
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 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 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 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 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 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 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
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 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 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 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 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 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
they had not stept one step further then Satan notwithstanding all their performances because they 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 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 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 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 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
and fro by every wind of worldly distress or success he that rejoyceth let him rejoyce in God and not in mans transactions in this worlds changes for all such rejoycing is vain I shall as briefly as I can give you something by way of exposition and then touch upon some observations from the words But first take notice that the Epitome of this Book is to shew the vanity of all creatures Eccles 1. 2. Vanity of vanities all is vanity more either in name or for nature cannot well be expressed not any part free but it is all and that not as of a simple nature onely but also as compounded It is vanity of vanities And that Eccles 4. 15. 7. 13. which I rather mention it for is he doth it much upon a rational account saying in every other verse I considered I considered and withal keeping still to the object of mans reason All things under the Sun as Chap. 1. 3 7. and Chap. 6. 1. 12. And certainly if I would be a great admirer of mans reason or the will of man which is the top of it I know no book more amongst all the books of truth that speaks for it or to it then this of Solomons he puts every sentence as it were upon a rational account saying I considered I considered times and things and I finde them thus and thus and so do you c. But now observe and all you that are so much for mans reason and will take notice of it that though he calls to a consideration of times and things yet he centers not any thing in the creature but determines all in God as Chap. 3. 17 18. I said in my heart God shall judge the righteous c. I said in mine heart concerning the estate of the Sons of men that God might manifest them and that they may see that they themselves are beasts So likewise in the 5. Chapter Ver. 19. Reason nor industry getteth not riches but these are gifts as from the hand of God not on mans improvement No mark how he silences mans reason Chap. 7. 10. Say not thou what is the cause that the former days are better then these for thou doest not enquire wisely concerning this So Verse 13. Consider the work of God for who can make that strait which he hath made crooked and also in the Text God hath set prosperity against adversity that man should not finde out any thing after him In all these though he calls for the consideration of man yet he saith not if thou wilt God is engaged but say not in thy heart men are apt enough to boast and pride themselves in any fig-leaves of their own sewing together whereby to cover their nakedness we are too too apt to set up our own wills againt the will of God and to be contriving and determining personal and national events yea and for salvation men will be buying and selling for that too when in all we should say If the Lord please ascribing all â—n â—5 to the good pleasure of his will and therefore silence thy own reason and resolve all into God for if this Oracle may be believed all that thou sayest or doest is al vanity yea the refinedst thoughts or actions without mercy are not onely vanity but also vexation of spirit Eccles 2. 17. But I come to the Text In the day of prosperity rejoyce but in the day of adversity consider God hath set the one over c. The whole verse contains two things 1. What man doth upon this worlds dion of text changes In the day of prosperity he rejoyces c. 2. What the Lord doth in or upon this doing of man Man would be judging absolutely the things and actings of God by outward appearances of prosperity and adversity but mark God sets one against another to silence mans censuring For explication let us consider 1. What we do upon this worlds changes In the day of prosperity we rejoyce and in the day of adversity c. I conceive we are not so to understand it as of a thing commanded as if the Lord commanded us to rejoyce in our prosperity but as our usual practice is we do do so as reasons rule and inclination for to be joyful if succesful A parallel Scripture to this you have Eccles 11. 9. Rejoyce O yong man in thy youth and let thine heart chear thee in the days of thy youth and walk in the ways of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee unto judgement Not that any young men from the authority of this Text are commanded to walk in the ways of their own hearts or in the delights of their own eyes but it shews what youth would do So here reasons rule is to be joyful if prosperous and grieved if distressed it is to be understood according to our practice it is our inclination and suits our reason so to do and therefore observe had it been in the day of prosperity mourn be pensive and lament and in the day of distress rejoyce and be glad this had been reasons Paradox but it is as the course and custom of the world doth in the day of prosperity they rejoyce c. Here are two days but much different in light and occasions a day of prosperity a day adversity 1. What is meant by Day and this we are to understand a time or season not a day Artificial or a day Natural but a season as he speaks in that of Eccles 1. 2 3 4 5. To every thing there is a season and a time to every purpose under the Sun A time to be born a time to dye a time to plant and a time to pluck up that which is planted So here in the day that is in the season and time of prosperity So our Saviour in that of Matth. 6. 34. Sufficient unto the day is the evil thereof that is in every state time and condition in this life there is a sufficiency of trouble temptation and incumbrances of evil that doth accompany that time or condition So here in the day in that state and condition But 2. In the day of prosperity The day of glory is a prosperous state indeed for the soul to rejoyce in but I take not this to be meant here But rather a day of prosperity as to a day that is respecting this world and this most genuine to the scope as All things under the Sun Eccles 1. 3. 3. 1. and under heaven Now that prosperity may be called a day I shall instance but in two respects 1. As the day is light and chearful so is prosperity A heavy purse makes a light heart is our common Proverb and let a man be but successful and there is no question of his being joyful Psal 30. 6. In my time of prosperity I said I shall never be moved So many a poor heart having a day in this