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
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 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 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 Vses Thirdly of comfort and consolation First If the Saints be strangers on the Vse 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 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 Joâ— 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 Pâ—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 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 thâ— is mine by faith I have it in my eye and this is my daily expectation Abraham 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
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