saith he I want onely one thing Peace of Conscience that I would have It is not Beer nor Friends nor any easie Pillow I want but Peace of Conscience my thoughts are troubled my mind perplexed Conscience is unquiet and my Heart fails Oh consider now whether there be not like to be perplexity in your Spirits when you come to dye Let due forethoughts of your latter end now take up your Hearts Secondly Then you are to give an account for all though as I told you before not to account for the right to use but for not right using of what you have Then you are to come up upon account Here you go on to buy and sell and get gain and are jovial and pleasant you spend your daies in wealth and mirth Jam. 4.13 Job 21.13 and in a moment go down to the Grave but then an account is to be made for all A sad reckoning is at hand and such as alas they little think of As a many of Prodigall spenthrifts met together do in the Tavern carouse all care away and amidst their spuming healths never think of the shot or reckoning that is to pay Or as some wretchless Malefactors desperately careless and prodigall of their Lives though Hue and Cry be at their heels and the avenger of blood pursue them and no less lye at stake than their very lives yet in an Ale-shop met together there they bench away all their cares and drown their fears and never think of the reckoning they have to make nor dread the Officer at hand to take them The Barr Impii praesumendo sperant sperando pereunt where they must hold up the Hand and be arraigned is not at all forethought of by them Even thus it is with the men of the World amidst their sickly healths they dread no evil nor ever call their account to mind but come ye say they and I will fetch Wine and we will fill our selves with strong drink and to morrow shall be as this day and much more abundant Isaiah 56.12 Oh sad will be the reckoning which such men have to make and dreadfuull the account when they are called to it Do but now think with your selves if you have now so much as you cannot reckon how then will you be able to reckon for it If now you have so much as you cannot count how then will you be able to give an account of what you have especially when you shall be hurried thereto at unawares and have had no thoughts thereof before-hand Thirdly Dreadfull is the Portion of these men at the Day of Judgment Oh the shame and confusion that will then be upon the Faces of the men of the World How will they then be confounded in themselves and desire the Mountains to fall on them and the Rocks to cover them Rev. 6.16 Jam. 2.3 especially when they shall see their poor neighbours or such whom when in the World they would have disdained to have set at their Footstool or with the Dogs of their Flock taken up with Christ into Glory and themselves cast out when these shall stand on the right hand and they as Goats shall be set on the left Mat. 25.33 Perhaps a poor Boy or Servant in the House shall be advanced to Glory and you that are their great Masters shall be cast out Eternally Oh what an Infinite shame and confusion would this be to you what will you say how will you change your minds Oh now I see what it is to trust in God and not to trust in him Now I see that there is a vast difference between a true believer and an impenitent wretch Now we may discern between the righteous and the wicked between him that serveth God Mal. 3.18 and him that serves him not These are happy that would trust for the future that durst take God's Word and Promise for their Portion and Inheritance but I miserable to all Eternity that drust not trust him And then the conclusion what will it be the Royal Prophet tells you Psal 11.6 upon the wicked the Lord shall rain snares fire and brimstone and an horrible tempest this shall be the Portion of their cup. Here 's the Portion of the ungodly at the last fire and brimstone is upon them and it 's rained down so as it falls more violently and the Lord does it and therefore it is an horrible tempest and their condition is denoted more wretched in that they cannot escape for in snares rained down they are entangled and moreover to add to this their woe and misery and make it out of measure miserable They are not only to have this fire and brimstone on them but in them too for all this is put into their cup and they are to drink it and so to drink it as not to leave the dreggs behind but to wring them out and drink them Psal 75.8 And this shall be the Portion of their cup. They have had a Goodly Portion in the World which they have abused their cup did overflow and now they shall have as dreadfull a Portion at the Day of Judgment for this shall be the Portion of their cup. The servant that eates and drinks with the drunken and so does abuse the mercies put into his hand shall have his Portion appointed him with the Hypocrites Mat. 24.51.46 there shall be weeping and gnashing Teeth Think but of one Text and I have done with this particular Job 27.8 What is tht hope of the Hypocrite though he hath gained when God taketh away his Soul Note hence there are many Hypocrites that aim to get in the World and cannot God crosseth them and disappoints them in their devices and will not let their covered intentions prosper Well but suppose they aim at gain and get it and so attain what they doe desire yet what hope hath the Hypocrite though he hath gain'd though he hath grown never so rich and gained what he did desire when God takes away his soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si evellat Deus animam ejus Job 27. ◠Luk 12.20 plucking it as it were in anger from him Thou fool this night thy Soul shall be required of thee Then whose shall those things be which thou hast provided Where 's thy gain and what 's thy hope when thy Soul is pluck'd away The Portion thou hast gained is gone and another wofull Portion there is behind which now thou art to enter upon to all Eternity Now know that this time is coming it will be ere long and then perhaps this Text of mine may ring in your ears when you lie upon your sick beds and daies of weakness come upon you and your thoughs rationally work about and are fixed upon your latter end then this argument may come into your mind and conscience preach this over again unto you telling you I heard such a time there were a Generation of Men who had all their Good things in
wicked their enjoyments If they have some litle â—efreshing before they dye some lightnings as they say before they launch out into the vast Ocean of dark â—ternity and so take an Eternaâ—â—arewell of all their joy and â—omfort â—hall you be displeased at this When your mercies are crown'd with further mercies Pro. 20.20 their Lamp it's puâ— out in obscure â—arkness when your account â—oncludes with joy theirs is â—umm'd up with a dismal total when your grace shall end in Heavenly Glory their Worldâ—y Glory shall shut up in Eternal woe and misery Oh then why â—hould you envy them their lucida intervalla a little before they dye I have read a story of a poor Souldier that was condemned to dye merely for taking a bunch of Grapes for there was a strict law that whosoever should take any thing from that place they went through should die for it Now this Souldier had taken a bunch of Grapes and was for that condemned to die and as he went to execution he went eating the bunch of Grapes and some came to him and said thou shouldest think of somewhat else he answered I beseech you Sirs do not envy me my Grapes they will cost me dear So may I say of all the men of the World we have no cause to envy them for any thing they have it will cost them dear §. IIII. Fourthly Hath God given you some Evidence of a better good reserved for you than in this world is to be enjoyed oh then study to know this good more and interest your selves therein more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.8 This good is incomprehensible the love of Christ passeth knowledge Ephes 3.19 And the riches of Christ they are unsearchable Ephes 3.8 Never think with your selves that you are sufficiently acquainted with your chief good The excellency thereof is such that it will yet be the Object of more study and yet of a further search into it and when you have done all and come to the furthest of your attainments your terme will determine in the admiration of it For any to sit down satisfied with a set measure of Grace argues they know not the Nature of Grace neither have a true work thereof upon their Hearts So to sit down with a knowledge of your Eternal Good and not press forward to know it more more fully more clearly more certainly argues you know it not at all Oh labour to know your Heavenly good things more use all good means for the advance of knowledge in this respect Pray that you may know and not barely to know but to know it as your own and your interest therein more and more to know it practically so as the knowledge thereof may have a full and thorough Influence upon your Hearts and Lives This will sweeten your knowledge to you when you know the thing as good and as your own Knowledge of a good without an interest therein is but of small Influence unless to vex and torment the mind The Devils they know but wanting interest it does but increase their torment The damned Spirits at the last day they shall see and know The rich man 't is said sees Lazarus in Abraham 's bosome Luk. 16.23 Mat. 25.41 And they shall see the Son of Man comming in the Clouds of Heaven with power and great Glory all the Holy Angels with him They shall see the Sheep on his right hand They shall hear that a Kingdom is prepared for his sheep whilst they miserable wretches must depart from him Cursed into everlasting fire prepared for the Devil and his Angels Mat. 25 41. This knowledge of theirs without interest shall gnaw their Souls in Hell Jam. 5.3 and shall eat their flesh as fire But now to know good things and to know them as our own oh this is an healing knowledge this sweetens knowledge to us Now your interest in the good things of Heaven is not so clearly apprehended by you but it may be more clear they are not so sure to you but you may come up to a further assurance of them though they be most sure in regard of promise yet Faith that laies hold upon the promise is capable of some gradual additions for the filling you with All joy and peace in believing Rom. 15.13 Therefore hath God given some Evidence of Eternal Mercies labour to clear this Evidence both more fully in respect of its Object and more particularly in regard of your personal interest and claim unto it §. V. Fifthly If you have some Evidences of an Eternal Good as your own oh then prize your Portion set a Value on that the worth whereof is beyond all value Heb. 12.16 17. Esau is branded as a prophane Person because for One morsel of meat he sold his Birth-right The Birth-right Gen. 25.34 which was attended with the Blessing he set a low price upon It was of more worth and value than so to have been despised by him But you 'l say it was for his life he was at the point to die Gen. 25.32 What then The Blessing was more worth than his Life should have been unto him he should rather have parted with his life than the Blessing of the first-born which was a Priviledge that led to Christ Afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears Oh let this sad Example of Esau be before your eyes and learn to prize your Blessing prize it above your lives And well you may for this Blessing will be Life in Death it will be unto you eternal life If Esau be called a prophane person and said to despise the blessing for parting with it when sore straited and his life in danger How much more are those justly to be accounted prophane and Despisers of their choicest good who turn their backs upon it as too many do without any necessity or force upon them Never did any Soul lose by sticking to its Portion Tho' a man lay down his life for his eternal good he loseth nothing thereby for he only changes a temporal life for an eternal a momentany and an uncertain good for a good that 's sure and abides for ever Things that are precious we do set a value on and rate them according to their worth Now what can be of more worth with us than that good which is of everlasting concernment for our Souls It is a sad thing to see how slightly the world looks upon eternal mercies what low thoughts men have of true Peace and of the things that belong unto it How are the great things of the Gospel slighted and contemned by them They deal no otherwise with them than as Swine would do with the choicest Pearls whilst in the mean time they hugg their God Mammon Oh let this their vain and wretched carelesness stir you up more seriously to consider
burning like the burning 〈◊〉 a fire Isa 10.12 16. As the â—ssyrian glorified himself in the â—esolations of Israel so will the â—ord bring about his own ends â—d glorifie his great Name on â—oud Assyria As he got himâ—â—lf glory upon the imperious â—gyptians before when ripe for â—in at the red Sea Zâ—char 11.8 Thus the pride of Assyria is brought donâ— and the scepter of Egypt deparâ— away and the Lord alone is 〈◊〉 alted in that day Isa 2.17 Isa 2.17 Sect. IX Ninthly Sometimes the wicâ—ed prosper in this world bâ—come great and are mighty 〈◊〉 power that so by them Goâ— may chastise and correct his owâ— people And thus the flourisâ—ing rod of the wicked is laâ— upon the lot of the righteous Psal 125.3 anâ— wicked men are advanced thâ— they may be as thorns and brâ—â—ers unto God's People By the he scourgeth his own inherâ—tance He gives a king in his aâ—ger and after takes him away 〈◊〉 his wrath Hos 13.11 Hos 13.11 Tâ—â— Canaanites were left in the lanâ— that by them the Lord migâ—â— prove Israel and they were â— thorns to prick and grieve theâ— Probably many of these whâ— were thus bitter enemies untâ— Israel were mighty and prosperous in the world not bâ—cause God loves them but that â—o they might be the more able â—nd fitted and so imployed for â—courges unto his People God â—ives the wicked such a large Dole of outward Mercies not â—ut of his love to them though â—hey are ready to gather that Argument but out of his displeasure towards others The Lord makes use of them only â—s a Rod to whip others whereâ—n when they have served his design then the Rod shall be â—ast into the fire and so burned Thus the Prophet speaks of the â—ofty Assyrian and calls him the Rod of God's anger and saith Isa 10.5 that when the Lord shall have performed his whole work upon â—mount Sion then under his glory ver 12 16. he will kindle a burning like the burning of a fire and so the rod of Assyria shall be consumed The Lord gives his Israel into the hands of the Egyptians under sore servitude for many years on the side of their oppressors there Eccles 4.1 is power but they had no comfâ—â—ter they are afflicted and strangers serve under hard boâ—dage they are in a land that not theirs and hardly entreaâ—ed all this comes to pass nâ— because the Lord loved the â—gyptians and hated the Israelite No the Egyptians are onely scourge and as a pricking brieâ— and grieving thorn unto Israâ—â— to preserve them in God's feaâ— and quicken their graces aâ—â— spiritually raise their hearts tâ— the time appointed and thâ— that nation whom they shall servâ— will I judge saith the Lorâ— Gen. 15.13 14. and afterwaâ—â— shall they come out with great sâ—stance The like might be saâ— of the great men of Babylon whereof the Prophet Isaiah châ— 47.6 7. and many others inâ— whose hands God has giveâ— great things that so they migâ—â— thereby be fit instruments to caâ—ry on his design in the scourgâ— and chastisement of his people Sect. X. Tenthly The Lord gives a â—ge Dole of outward mercies to the wicked in this life to â—ch us who profess the knowâ—ge of God and an interest him as our God to be and 〈◊〉 like unto him Is God kind to his enemies so should we also unto our enemies Is so bountiful in his gifts then â—nce we should learn to praâ—ce those Divine Lessons left on record and exemplified our Saviour Christ Luk. 6.27 28 35 36. to love our â—â—emies to do good to them that â—te us to bless them that curse 〈◊〉 to pray for them which deâ—â—ghtfully use us and to be merciâ—â—l as our heavenly Father is also â—â—rciful Thus shall we be the â—â—ildren of the highest for he is â—nd unto the unthankful and to â—â—e evil Luke 6.36 What betâ—â—r pattern can be set before us â—an a pattern from our heavenâ—â— Father Whence can we â—â—ke an Exemplar whereon unerringly to build our practâ— but from the God of truth 〈◊〉 whose ways are judgmenâ— What more effectual meanâ— the impressing and setting hoâ— of practical truths can there 〈◊〉 than Example upon Precept 〈◊〉 both these given by God hâ—â—self In that God is thus boâ—â—tifully good and liberal to â— wicked hence we are to leâ—â— kindness to our enemies and do good not only humanitâ— as they say but homini 〈◊〉 only to humane nature but 〈◊〉 men though they act contrâ— to us and be against us Wâ— more against and enemies unâ— God than the wicked of tâ— world who are dead in sins â— trespasses and yet we see hoâ— bountiful the Lord is unto theâ— in dealing them out such larâ— Doles of outward mercies Oâ— let us learn hence to be like oâ— heavenly Father in doing gooâ— May not we argue our selvâ— from hence into such a framâ— Surely the design of God herein to teach us to lay aside all maâ—e and envy and all revenges 1 Pet. 2.1 Rom. 12.19 â—d to overpower our passions â— a spirit of meekness and to 〈◊〉 like God himself whose â—age we bear in heaping coals 〈◊〉 fire upon the head of our foes 〈◊〉 being overcome of evil but â—â—ercomeing evil with good Rom. â— 20 21. Sect. XI Again The Lord gives such â—arge Dole of outward good â—ngs to the wicked in this life â—cause he would have no arguâ—â—nt for love or hatred drawn â—m these outward things â—â—e nature of man is prone to â—her an Argument of love or â—red from the dispensations 〈◊〉 providence in this world â—d herein judgeth after the â—h as if what 's pleasing to 〈◊〉 flesh and sensual appetite â—uld argue God's love and â—at's grievous and burdensome 〈◊〉 the carnal part should be an argument of his displeasurâ— How frequent are the conclâ—sions of men in Scripture-Râ—cord according to this hypâ—thesis Thus Rabshakeh arguâ— for his Master Sennacherib agaiâ— Hezekiah His Master had be very prosperous and success in his Martial Undertaking saith he Hath any of the Gâ— of the nations delivered his lâ— out of the hand of the king of â—syria Isa 36.10 18 19 20. Where are the Gods of hâ— math and Arphad Where are 〈◊〉 Gods of Sepharvaim And hâ— they delivered Samaria out of 〈◊〉 hand Who are they amongst the Gods of these lands that hâ— delivered their land out of my haâ— that the Lord should deliver Jeâ—â—salem out of my hand Am I 〈◊〉 come up without the Lord agaâ—â— this land to destroy it Isa 36. â— Rabshakeh bolsters up himself a confidence that God was wâ— him and why forsooth tâ—â— had all along been so prosperâ— and successful Am I now 〈◊〉 â— saith he without the Lord â—gainst this land to destroy it â—he successes we have had are â—â—guments sufficient to inform â—s that he is with us and that â—e will succeed them to us How â—any wicked men are there â—â—at upon this bottom stay
get great deal and may shift foâ— much but when they shall comâ— to deal with God immediatelâ— then it will be otherwise witâ— them As at great mens houses there are a great many of Hang-bies and Parasites these perhaps when they come to have tâ— deal with the servants get somâ— bits and scraps and many thing from the servants and to thaâ— end endeavour to ingratiatâ— themselves into the acquaintancâ— of such servants who are more facile and whom they can betteâ— â—ork their designs upon But â— they know they can have noâ—â—ing but from the very hand of â—â—e Knight or Lord of the house â—imself this presently checks â—heir attempts and they will exâ—ect no great matter in such â—ay as otherwise from the â—ands of the servants So the â—icked men of this World they â—re as Hang-bies and all that â—hey have are but as scraps from â—he servants they have to deal â—nly with creatures they look no â—urther but hereafter things shall â—e settled another way and all â—hings shall be weighed by God â—imself in a just balance distriâ—utions accodingly made by the â—ands of God himself immediateâ—y and now things will be carried â—fter another manner the Lord â—imself will come to dispose of â—hings Here in this World the Lord suffered them to intermedâ—e with his creatures and they â—craped and gathered together and spent upon their Lusts whatsoever they hooked in they look'd upon as their own and the Lord as 't were overlook'd them all the while Bâ— now he will come near to them tâ— judgment Malach. 3.5 and all shall be weighed in an even balance the righâ— they have to these things shall bâ— examined and their title tried and having now to deal witâ— God immediately the course oâ— things shall be quite altered anâ— they themselves stript bare anâ— naked and then whose shall thesâ— things be which they have provided Luke 12.20 §. IX Ninthly All the good things oâ— the wicked shall end when thiâ— Life is done they are bounded aâ— the utmost with this preseâ— Life for they have nothing tâ— put into the scale for the gooâ— things of another that may barâ— any proportion with them Noâ— the good thâ—ngs of Eternity aâ—â— dispensed as well in a way of â—â—stice as of mercy As God is â—ercifull so he is just in giving â—t an Eternal Portion to his â—â—ildren so as their happiness 〈◊〉 all Eternity is founded in a â—ay of justice as well as of merâ—y The children of God have â—he righteousness of Christ to â—ut into the Scale which noâ—hing can counterpoise but an â—xceeding and eternal weight of gloâ—y 2 Cor. 3.17 The righteousness and saâ—isfaction of the Lord Christ â—heir Mediator will be put into â—ne Scale and the portion of â—he Saints into the other and â—heir portion will be weighed by â—he righteousness of Christ and â—he work of his Mediation for â—hem But when the wicked â—ome before God and are â—rought to the ballance alas what have they to put into the Scale Interest in Christ they have none a title to his righteousness they cannot plead they despighted him all their daies and rejected the counsell of God â—â—ainst themselves Luk. 7.30 19.14 Rom. 10.3 they would â— have him to reign over them neâ—ther submitted themselves to 〈◊〉 righteousness of God And therefore of this prize sometimes iâ— the hands of them Fools theâ— have utterly deprived themselves Well but to the Scaâ— they must come Now to pâ— in their sins they see these weigâ— down to the lowest Hell anâ— call for their Wages at the handâ— of a Just Rom. 6.23 Righteous and Infinitelâ— Holy God they cry aloud foâ— wrath and vengeance to all Eternity And therefore these iâ— it was possible they would smother and hide oh they shalâ— then wish they had never committed them and seeing the ugliness and dreadfull evill of sinâ— they could in that respect desirâ— the mountains to fall upon them and the rocks to cover them Shall they put into the Scale their formal services unto Godâ— their comming to Church their attendance upon God's Publick â—rdinances some good civil â—tions or moral works that â—ey have done Saith God to â—em That which thou hast had â—ready weighs down all these â—r all this thou hast had thy reâ—ard already and much more 〈◊〉 there be nothing to put into â—he Scale but this thou art unâ—one and there 's nothing foâ—â—hee for Eternity And this is â—nother ground of the confineâ—ent of the good things of the â—icked to this present Life They have nothing upon the acâ—ount whereof they may plead â—nd lay claim to the good things of another nothing of worth to put into the Scale being laid â—n the ballance all they have can bare no weight and is not only vanity but lighter than vanity it self and vexation of Spirit too Their sin is their sorrow their righteousness and works shall not profit them when they cry their companies shall not deliver them the wind shall carry them all away â—nity shall take them when he tâ—â— putteth his trust in God shall posseâ— the land and shall inherit his Hâ— Mountain Isa 57.12 13. §. X. Lastly The good things 〈◊〉 the wicked are confined to thâ— present Life in that all theâ—â— good is temporal such a gooâ— as suits the sensible part of maâ— and answers the lower and inferiour faculties of the soul Noâ— we know that temporal gooâ— things they are not long liv'd they cannot last to Eternity Nay do we not see how sooâ— they are out of date They eveâ— perish with the using and are â— vanishing Col. 2.22 1 Cor. 7.31 whilst we are in the enjoyment of them Few oâ— them last out man's time and iâ— there be any that run parelleâ— with the date of his daies yet when his time is out they deâ—ermine too and cannot go along with much less follow their poâ—sions into the other World 〈◊〉 not all the good of worldly â—n temporal to eat and drink 〈◊〉 sport and play to buy sell â—d get gain Is not their â—ength study parts time â—wer and policy all laid out â—d employed for the getting â—d gaining of earthly things â—d for the encompassing of carâ—l ends Spiritual good which of a lasting nature they have â—one yea are utterly unacquaintâ—d with The Graces of the â—pirit Faith Hope Charity they â—now not what they mean â—hose branches of the Kingdom â—f God righteousness Rom. 14.17 peace and â—y in the Holy Ghost find no place 〈◊〉 them Grace here which is â—onsummate in Glory hereafter â—nd from which a lasting good â—oth spring so as where it is â—here an Eternal good shall folâ—ow of this they have no work â—pon their hearts How shall â—hey enjoy an Eternal good who have not any thing as a prâ—vious foundation here laid in oâ—der thereunto 1 Tim. 6.19 Or how shall theâ— present good stretch beyond tâ— bounds of this temporary Life which is of the same kind
it is to be feaâ—ed that there are not a few who fill their Bellies with the good things of this lâ—fe and never so much as call their state in question within themselves nor mind the answer of their hearts how it shall go with them to all Eternity whether the things they now enjoy be not the All that ever they are like to have Job hints such a Generation to us whose outward condition in this world was prosperously happy Job 21.13 they had what heart could wish but perhaps this might not long continue with them they might perchance out-live their felicity No says he They became old and were mighty in power still Job 21.7 But surely then in their old age they would begin to consider their latter end Job 32.7 Days would speak and multitude of Years would teach wisdom Hos 7.9 When gray hairs were here and there upon them they would then surely bethink themselves and since their condition has been all along so good and happy they would fear lest here should be their Portion No they would not Their houses are safe or peace from fear all 's calm and quiet with them Ay but before they come to die they 'l surely put the Question to themselves about their Eternal state they 'l never go on so â—ottishly to their very latter end but they 'l examine and enquire before they drop into the Grave No they will not They spend their days in wealth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mirth and in a moment go down to the grave Job 21.13 A sad going down eternal deâ—truction entred upon in a moment Consument in bono dies suos Job 21.13 How miserably are these men deceived they thought their condition happy and blessed themselves in their Enjoyments they never feared nor questioned lest their portion should be in this World This never came â—p upon their thoughts and so they spent their days in wealth and in a moment went down to the grave The like sensless frame of heart we find set forth by David in the 49th Psalm Psal 49.6 speaking there of such a Generation of men who did trust in their wealth and boast themselves in â—e multitude of their riches yea 〈◊〉 surely they would not always trust but somtimes fear lest their wealth and the multitude of their riches should be all their Portion No their inward thought is that their Houses shall continue for ever and their dwelling Places to all Generations they call their Lands after their own Names verse 11. But surely before they die they will bethink themselves No they go on still in a secure condition void of fear and like Sheep they are laid in the Grave Death shall feed on them and the Vpright shall have dominion over them in the Morning verse 14. They liv'd like Brutes seeking satisfaction to their sensual appetites and like Brutes they come to die like Sheep they are laid in the Grave and Death feeds upon them The Apostle tells us of some men who feed themselves without fear Jude 12. These are spots when they feast with you feeding themselves without fear They never question what their latter end shall be or whether here â—hall not be the All of good that ever they are like to enjoy You can go now to a Merry-meeting and you can feast and feed upon â—he Cheer and you eat without fear you never have such a thought in your heart What â—f God should put me off with these things I hear indeed there are some men put off so what if it should prove to be my Portion Oh what a miserable Creature were I then I fear there are some men never had such a thought in all their lives The wicked are described to be men that eat without fear never thinking of a change nor having the least suspicion or jealousie of their present states And so as the Fishes that are taken in an evil Net and as the Birds that are in the Snares so are they snared in an evil time when it falleth suddenly upon them Eccles 9.12 §. XIV Furthermore That man 〈◊〉 like to have all his good things 〈◊〉 this life whose thoughts are 〈◊〉 relieve his Conscience in 〈◊〉 guilt of the least sin with thâ— consideration of the outwarâ— Comforts he does enjoy Thâ— is the temper of wicked worldly-minded men who have theâ—â— Portion in this life they seeâ— to relieve their consciences theiâ— guilty consciences with the rejoycing in their Riches and iâ— their Estates and in what the have gotten We have a notable Scripture for this Isa 57.10 Thou hast found the life â— thine hand therefore thou wast nâ— grieved It may be if a man goeâ— on in an evil way and doth noâ— prosper in it if God crosseth him in it then he begins to bethink himself Is not this a sinful way Doth not God oppose me in it And then not finding the life of his hand populus me sibilat at mihi plaudo ipse domi simulac nummos contemplor in arca he beâ—ins to be grieved But if he â—an find the life of his hand go on â—nd prosper and have what he â—esires than he will not be grieâ—ed but his heart grows hardâ—ed Thus wicked men set their Riches and Estates against all â—heir sin and guiltiness and think â—hey will countervail it Oh this â—s a sure sign of a worldly heart none more sure than when a man can set the good things of this world against the guilt of sin can put any worldly thing into the Balance to weigh down the guilt of sin here 's a worldly heart indeed a wretched heart one like to have his Portion here This was the wicked frame of Ephraim in charge against him by the Prophet Hosea Chap. 12.7 8. There he reproves their fraud and oppression in matters of Trade and dealing and tells Ephraim that he is a Merchant the Balances of Deceit are in his hand he loveth to oppress Here Ephraim's sin is plainly detected and charged home upon him But how does this Reproof takâ— with Ephraim Why see how he awards the blow he haâ— found the lâ—fe of his hand he grown rich and fat and full and his corrupt heart is taughâ— this Devillish guile to set hiâ— Gain against his Guilt and to countervail his Sin by his Substance For thus he pleads iâ— not openly yet in the reserve of his own heart and it serve his turn for the present Well as if he he should say Choose it here 's a Charge brought against me and laid upon my Conscience but I matter it not though there be some guilt in it Yet I am become rich I have found me out Substance .. You tax me with fraud and oppression in my dealing I know more of the mystery of Trade than you can tell me But however say what you will I prosper and thrive by th' bargain I am become rich I have found me out substance I have this to