their share why Ouâ— Saviour tells us plainly Verily â— say unto you saies he they havâ— their reward They have it theâ— have it in this World they havâ— it now What they look for anâ— what falls to their share thâ— have it in hand present paâ— down right and without delaâ— They look for reverence respeâ— and applause amongst men aâ— they have it They would bâ— called of men Rabbi Rabbi 〈◊〉 men call them so They would be fat and shine according to that of the Prophet Jer. 5.28 and have their cup with the good things of this life to overflow and they have their desire This is the reward they look for and they have it Verily I say unto you they have their reward And here is all that ever they are like to have Thus Hypocritical services sometimes meet with Temporal good things here but they never reach Eternal §. X. Tenthly Let me ask the question hast thou been heretofore forward in the profession of Religion having had some works of Conviction and Illumination passed over thy conscience and so hast tasted the good word of God and the powers of the World to come hast thou formerly heard the word preached and with joy received it Heb. 6.5 Luk. 8.13 Isa 58.2 Si quis Christo temporalia praeponat non est in eo fundamentum Christus Aug. de Civit Dei lib. 21. cap. 26. hast thou taken delight in approaching unto God and to know his waies and now art turned back to the old Vomit and hast forsaken the waies of God so as those Ordinances which sometimes were sweet to thee are as unsavoury laid aside and have lost their wonted relish in thy account oh this is a fearfull sign that the World and Lusts thereof have gotten a strong hold in thy heart and sway the Scepter there and that thou art one of those who shall have all their good things here There is â— dreadfull Scripture for this iâ— Jerem. 17.13 O Lord the hoâ—â— of Israel all that forsake thee shaâ— be ashamed and they that deparâ— from me shall be written in thâ— Earth because they have forsakeâ— the Lord the fountain of liviâ—â— waters All that depart froâ— God shall be written in the Earth An heavy Doom is this for all those that have profeâ—â—â—â— the knowledge of God and his wayes and yet turn from the Holy Commandment delivered unto them Oh 2 Pet. 2.21 it had been better for them not to have known the way of righteousness then after they have known it to turn aside To depart from God after there has been a turning to him is so evil in it's nature Multi amissa charitate propterea non exeunt foras quia secularibus emolumentis tenentur sua quaerentes non quae Jesu Christi non a Christi unitate sed a suis commodis nolunt recedere Aug. de Bapt. Contr. Donat lib. 4. cap. 10. that it is a grievous provocation As in all sin there is a departing from God so this is attended with an extraordinary aggravation Hence the Lord expostulates the case with Israel about this sin in an upbraiding manner Jer. 2.5 Thus saith the Lord what iniquity have your fathers found in me that they are gone farr from me and have walked after vanity and are become vain And threatens them ver 9. Wherefore I will yet plead with you saith the Lord and with your Childrens Children will I plead I will not only plead with you but with your Childrens Children I will remember this your sin to suceeding generations And here they that depart from God and forsake his waies shall be written in the Earth The names of true believers are written in Heaven Luk. 10.20 they are enrolled there in those everlasting records ne'er to be razed nor blotted out They have an everlasting name that shall not be cut off Isa 56.5 But those that depart from the Lord have their names written in the Earth they may take their Portion there their name and substance is lodged in the Earth and after a while shall rot and perish Sad is the sentence of having the name written in the Earth which when it is sought for is blotted out and cannot bâ— found yet thus it will be with all those that depart from God they shall have their names written in the Earth Psal 109.13 He loved the Earth saith God of the worldling and let him take it he had rather have had a great name in the Earth to call his Lands after his own name Psal 49.11 than to have his name written in the Book of Life and so he forsook my waies therefore his name shall be written in the Earth and let him take his good things there But when my People come up in remembrance before me and the Book of remembrance shall be opened Mal. 3.16 to give them Eternal Mercies the memory of this man whose name is written in the Earth shall perish Therefore if thou hast been forward heretofore and now when thou commest to be more antient thou art remiss and dull and careless in the way and work of the Lord here 's a text for thee go home and tremble least thou be the man or woman whose name is written in the Earth and so art never to enjoy the good things of Heaven §. XI In the Eleventh place consider whether God at present do not curse thy blessings so as thou findest that the more thou hast the worse thou growest Thou art not bettter but worse from time to time by the good things of the WorId that are heaped upon thee The outward Portion thou enjoyest it worketh not for the better but for the worse unto thee True it is thou art better as to thy body thine eyes may stand out with fatness Psal 73.7 8. Job 20.6 Job 21.7.12 13. and collops of fat are upon thy flanks as Job has it chap. 15.27 thy head it reacheth unto the Clouds and thy tongue it walketh through the Earth Psal 73.9 thou art mighty in power and thy House is safe from fear thou spendest thy daies in wealth rejoycing at the sound of the Organ Thus thou hast got a belly-full of the good things of this World but how fares it with thy soul all the while Alas it 's poor and lean and thin and bare thy body 's in good likeing but there 's leaness sent into thy soul Psal 106.15 It 's worse with thee now than it was formerly Since thy brests are fashioned and thine hair is grown Ezek. 16.7 't is worse with the than when thou wast naked and bare In former daies thou wast more humble and holy and self-denying more pitifull and compassionate to the needy more upright and conscientious in thy dealings Job 20.23 But now in the fulness of thy sufficiency pride compasseth thee about as a chain and violence covereth thee as a garment Psal 73.7 The more thou hast the worse thou art grown This is a sign that together with thy
immortales volunt aliter enim beati esse non possunt Aug. de Trin. l. 13. c. 8. as the Prophet has it Jer. 17.13 And â—f their names be mortal why should their good â—hings be immortal If â—heir names be written â—n the earth why should â—ot their good things die when â—heir names perish Their porâ—ion runs parallel with their names For he is swift as the waâ—ers their portion is cursed in the â—arth he beholdeth not the way of â—he vineyards Job 24.18 It is a â—readful thing to have the name written in the earth to have â—arthly Principles earthly Moâ—ions an earthly Portion the Nature earthly and the Name â—oo all written in the earth â—o as you can read nothing but â—arth in them nor read them â—ny where but in the earth Oh â—his is a most sad and dreadful â—tate and yet we see that this is â—he lot and doom of many persons their names are written the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.23 Phil. 4.3 Rev. 13.8 Whereas the God they have their names written 〈◊〉 heaven Luke 10.20 They aâ— enrolled there as the word mâ— be rendred Their Names aâ— in the Book of Life of the Laâ— slain from the foundation of tâ— world They shall be called by new name saith the Propheâ— which the mouth of the Lord shâ— name Isa 62.2 And their nâ— shall remain and shall be betâ— than of sons and daughters Isa 56 They shall have an everlasting naâ— that shall not be cut off Isa 66.22 Now thâ— name being eternal such is thâ— portion too it runs parallel wâ— their name to all eternity Bâ— the name of the wicked beâ— written in the earth shall râ— and their good things wiâ— them perish Prov. 10.7 and give up tâ— Ghost Sect. II. Secondly The good things the wicked are confined to tâ— present life for it is their oâ— choice they choose it themâ—ves They desire the good â—ings of this life and they â—ve them and in that they â—ve no wrong Have they not â—e portion they make choice 〈◊〉 As Moses set before the â—ople of Israel life and death 〈◊〉 do the Ministers of God â—en Preaching to you they â—t life and death before you â—u have your choice and in â—using the way of death and â—rning from the way of life when they lie both before you â—d you are praeacquainted with â—em whom can you blame but â—ur selves Have you not your â—oice So there are temporal â—d eternal things set before â—u the one vain and fading â—d such as cannot outlive this â—esent life the other durable â—d eternal and to be revealed 〈◊〉 the life to come and so to â—ntinue to all eternity Now â—â—u choose vanity to be your â—rtion God doth you no wrong to give you your choice Job 15.31 vanâ— shall be your recompence Yâ— that will indent with God fâ— your penny you cannot take ill if when the end of the dâ— comes God puts you off wiâ— your penny Some of those thâ— were hired in the Vineyard though they agreed to woâ— therein for a penny a day 〈◊〉 they began to murmur whâ— they came to receive their wâ—ges But saith the Master 〈◊〉 the Vineyard to them Matth. 20.11 12. Did 〈◊〉 not agree with me so were yâ— not contented to work for yoâ— penny and there you have 〈◊〉 So the wicked hypocrites thâ— indent with God and impliciâ—ly strike a bargain with him all they intend in God's servicâ— is that they may have soâ— present comfort in this worâ— some credit applause prefeâ—ments and estates and the like these are the good things thâ— choose and drive a trade aboâ—â— they dare not trust God for tâ— future They know not wheâ—er the glorious and blessed â—ings of the Covenant of Grace â—d of Eternity be realities â—â—a or no they doubt they â—ay prove but imaginations â—nd therefore say they Let â—s have somewhat new someâ—hat for the present some preâ—â—nt pay we like not to live â—xpectants under we know â—ot what uncertainties waitâ—â—g for a reward to come and 〈◊〉 so great a distance Well â—says God you would have preâ—ent pay down in hand it seems â—resent pay you shall have and â—o more and do not you hereâ—fter murmur when you shall â—ee how others are dealt withal â—hat would trust me and wait â—pon me who never shall be â—shamed of their trust do â—ot you then murmur for you â—ave your choice the good â—hings you bartered with me for you have enjoyed As there are servants that are hired and work by the day or for soâ— set time for wages upon agreâ—ment these serve you so aâ— they expect their pay at nighâ— or when their day is out anâ— you give them their wageâ— twelve pence a day or so anâ— there 's an end But there are other servants now that serve 〈◊〉 expectation of some reversionâ— and honour especially wheâ— they serve noble men and Priâ—ces and these though they haâ— no present pay given them aâ— night yet they go on cheerfull in their service they expeâ— some great reversions as leaseâ— and preferments which afterwards they may have Anâ— these though they have not theiâ— twelve-pence a day as the other have yet when the others be falls them they are then madâ— rich men they and their posterities Now the poor maâ— that hath had his pay every day if when a lease or prefermenâ— falls he should come in for hiâ— part No he may be answered â—â—u had your pay every day â—re was one was content to â—â—st and relie upon me and â—â—d no pay and now he is preâ—â—red This is the direct difâ—â—â—ence between the men of the â—orld and God's children the â—en of the world will do noâ—â—ing without present pay and â—â—at which is just before them â—â—ey must needs have their â—arts are upon it they cannot â—â—e without it they chuse it as â—â—eir part But the Saints they â—ar what blessings God hath â—â—vealed in his Word what a â—â—essed Covenant of Grace there 〈◊〉 what glorious things there â—e in reversion to be enjoyed 〈◊〉 they will but wait for them â—d in the service of the Prince 〈◊〉 the kings of the earth Rev. 1.5 cheerâ—ly spend their days They â—ar what rich promises of gloâ—â—ous things to come precious â—â—omises there are 2 Pet. 1.4 Now they â—â—lieve God and trust in God for these and they say Lorâ— let me have my good things the life to come whatever thâ— doest with me here As Ausâ— Hic ure seca ibi parce hâ— burn here cut but spare hâ— after I am content Lord be burnt to be cut to end any hardship in the world aâ— sufferings that can be laid upâ— me onely hereafter I look somewhat else and I 'll wait hereafter my part and portâ— shall be in reversion You tâ— will not wait for hereafter 〈◊〉 you must have it for the preseâ—â— why you have your choice yâ— portion is put into your oâ— hands and if it last
we may more readily â—old on our course not letted â—y the bar of intricacy in the â—anner of the discourse we shall â—onsider the whole under these â—articulars 1. View some Examples recorded in Scripture of such men who have had all their good in this present life From whence the truth of the Assertion is in general evinced to us Chap. IV. 2. We shall enquire into the Reasons Why God will give good things to the wicked in this present life Why there is such a large dole of outward Mercies sometimes given to them Chapter V. 3. Shew that all the good thing they do enjoy are confined to thiâ— present life so as when theiâ— life ends all their good is aâ— an end if it end not before Chap. VI. 4. We shall examin what the condition of such men is who havâ— all their good in this present life with respect to the nature of thâ— good things that they do here enjoy Chap. VII 5. Endeavour to mark out so faâ— as we can being guided by thâ— Notes of Holy Scripture whâ— that man or woman is that iâ— such a condition is like to havâ— all their good in this present life Chap. VIII 6. Conclude the whole in somâ—Vses and Improvements in order to a Spiritual Advantage from the premised Considerations with divers proper Helpâ— to a better Portion Chap. IX X XI XII The Argument that now lies before us calls for a most serious consideration from us for therein is matter of chief concernment to examin our selves about As St. Hierom sometimes spake of that saying Arise ye dead and come to judgment that it was a dreadful Scripture that sounded continually in his Ears he thought he heard a Voice night and day ever and anon proclaiming the same So may this Scripture duely considered strike a trembling into the heart and amuse the stoutest spirit Son in your life-time you had your good things Here you have your reward and after this you are never like to have any more Let none separate themselves or put off this Scripture as if they were out of its reach or that it did not concern them For before we have done you shall find that though true it is this Scripture may be of nearer concernment to some than others yet it is of exceeding great usefulness in thâ— several Notes therefrom anâ— practical Improvements thereabout unto us all CHAP. IV. Containing several Examples recorded in Scripture of sucâ— men who had all their good thing in this present life AS to the first particular proposed in the handling oâ— the Point laid down we are to take a view of some Examples recorded in Scripture of such persons who had all their good in this present life They did enjoy their felicity here in this present world Gen. 27.39 Had not Esau a goodly portion of outward things what an ample blessing was conferred upon him His Cup did even overflow His dwelling was the fatness of the earth and of the dew of Heaven from above The Heavens did as 't were conspire together â—o distil down a blessing upon Esau and to make his soil fat and plenteous Nay Esau had so much that he said He had enough When his brother Jacob did present him with a drove of Cattel to find grace in his sight â—ays he I have enough my brother keep that thou hast to thy self Prov. 30.15 Gen. 33.9 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Polit. l. 1. c. 9. How far â—oth Esau outstrip all the Worldlings of our days who are as the daughters of the Horseleech crying Give â—ive and never say it is enough Brother says he I have enough most rich men are complaining they go not so far as Esau they have their Portion and yet comâ—lain Now Esau hath his Porâ—ion and thought he had enough What a Portion had Nabal of the good things of this life 1 Sam. 25.2 He was very great upon the account of his possessions and blessed himself in his abundance and yet this man void of humane courtesie for he was chuâ—lish ver 14 21. and of Piety for he waâ— evil in his doings and of Pitty for he had no commiseration oâ— David in his distress and oâ— Moral ingenuity for he did noâ— know to requite good to them that had done good to him buâ— railed on David and his men who had been his benefactors and requited evil for good untâ— them And yet we see this maâ— flourished in all abundance haâ— his belly full of worldly treasure but this was all the good thaâ— ever he was to enjoy for he waâ— a man of Belial verse 25. Nabal was hiâ— name and folly was with him and before death utterly smotâ— him his heart died as a stonâ— within him 1 Sam. 25.37 38. The Rich man spoken oâ— Luke 12. whose grounds broughâ— forth so plentifully that he haâ— no room where to bestow hiâ— fruits but might ampliate his Granaries and enlarge his Buildings that so he might house â—is plentiful Crop surely he had a large portion of these outward things and they were good things somewhat adequate â—o his hearts desire too otherwise he would never have cheered up his soul in the enjoyment of them thus saying Soul soul thou hast much goods laid up for many years take thine ease eat drink and be merry other than which what could he have said if he had had the soul of a swine Yet these were all the good things that ever he was like to enjoy for the Fool 's Soul that night was required of him And that put an end to all his present hopes of future comfort Luke 12.20 You read of a generation of men Job 22.17 18. who were so drowned in sensuality that they did not only utterly depart from God themselves but bid God himself depart from them too and despighted the Almighty aâ— if there were nothing of gooâ— that he could do unto them They said unto God deparâ— from us and what can the Almighty do for them And yeâ— such were the overflowings oâ— God's bounty towards them that he filled their houses witâ— good things They had a fulâ— portion for a time but presently they were cut down out of time and their foundation was overflowâ— with a flood and so all their good came to an end Job 22.16 Some of Christ's hearers in Luke 6.24 they had their good things in this life Wo unto you for here is your consolation saith our Lord Christ unto them Oh dreadful Speech Wo to thiâ— man wo to these here is their consolation They have and may take some comfort in sensual delights here for a time but these once ended they are never to expect any more The Psalmist tells us of some â—en who have their portion in his life and whose belly God â—lls with his hid treasure Psalm â—7 14 and they leave the rest of their substance to their Babes They have their bellies filled with outward good things and â—he surplus
thereof they store up â—s a substaâ—ce for their Babes Now all 's but a belly-full it is but as meat for their belly and the belly for it both which God will destroy 1 Cor. 6.13 And the men to whom this falls in portion they are but men of the world and so cannot long enjoy these delicious dainties They are mortals and so must yield to the stroke of death which will put an end both to their life and portion after which they shall never enjoy good any more God's mercy it is his own and he will extend the line of it as he pleaseth God so disposeth of his mercy that there are some that shall have Heaven and Earth to be their portion anâ— their portion is indeed a blesseâ— portion There are some thaâ— shall have earth but not heaveâ— and their portion is poor anâ— mean and sad There are others that shall have heaven buâ— not earth and their portion 〈◊〉 good And there are other that shall neither have heaveâ— nor earth and their portioâ— you 'll say is miserable indeeâ— God's mercy is his own to dispose of as he will and to leâ— out as he pleaseth It is your Fathers pleasure to give you a kingdoâ— Luke 12.32 We read of Jehosaphat 2 Chron. 21.3 That he gavâ— to his other sons gifts but thâ— kingdom he gave to Jehoram So Abraham calls for Ismael anâ— Hagar and he gives them â— piece of Bread and a bottle oâ— Water and sends them away There 's an end of them theâ— may go and wander in the wilderness of Beer-sheba Gen. 21.14 So God hath people to whom hâ— gives pieces of bread and bottles â—f water yea some to whom he â—ives great gifts in this world â—ut he keeps the inheritance for â—is Isaac and the kingdom for â—ehoram As for the other who â—ave their good in this present â—â—fe they are as sent away and may take their portion with â—hem for there 's their All. CHAP. V. Containing some Reasons why there is such a large Dole of outward Mercies given to the Wicked in this present world And why the Lord is oftentimes so bountiful towards them ALL the Works of God are rationally carried on I mean there is a spiritual reason in them though because of that darkness that is naturally upon man's understanding and so has clouded the discursive faculty of the soul through sin he cannoâ— so fully apprehend them as theâ— are truly in themselves Noâ— whereas it is the good pleasurâ— of the Almighty to give somâ—times unto the wicked a largâ— Dole of the good things of thâ— present life so as they flouriâ— in all wealth and store doubâ— less the work of God therein â— right and done in truth anâ— there is ground of such his bounty towards them Therefore wâ— will enquire into the Reason that are more obvious Wâ— God will give good things to thâ— Wicked in this present life Whâ— there is such a large Dole of outwarâ— Mercies oftentimes shared out 〈◊〉 those who are Enemies unto Him who is the Author of every gooâ— and perfect Gift which is thâ— second thing offered to enquirâ— in the handling the Point we aâ— upon Sect. I. And first they are all God'â— creatures though sin have depraved and corrupted their naâ—â—res and rendred them traiâ—urs and rebels to their Creaâ—â—r yet they are God's creaâ—â—res still though rebellious â—â—ey are the workmanship of his â—nds though Satan bear sway 〈◊〉 their hearts And upon that â—ry account as being his workâ—anship God has some respect â—r them Luk. 6.35 He is kind to the unâ—â—ankful and to the evil Though â—â—ey have cast him off yet he â—es not utterly cast them out â—om all the good things of this â—â—esent life He owns them as â—s creatures still who disown â—m as their Lord and Sovereign â—hough they will not have him 〈◊〉 rule over them yet he canâ—ot forget the workmanship of â—s hands Saith Jehu concernâ—g Jezabel Go 2 Kings 9.34 take away this â—rsed woman though she be â—nder the execution of the just â—â—ntence of God upon her and 〈◊〉 liable to the uttermost of reâ—roach that can be inflicted yet shew some respect unto her her not lye there in the streeâ— but take her away For she iâ— kings daughter So saith Goâ— Well though these be cursâ— and fuel only fit for the evâ—â—lasting burnings yet they 〈◊〉 my creatures I cannot utteâ— here as yet forsake the woâ— of mine own hands some â—spect they shall have from mâ— some good I 'll communicate them they are men of the worâ— and therefore they shall havâ— belly-full of worldly treasurâ— Whose belly thou fillest with thâ— hid treasure Psal 17.14 Tâ—â— deep vein of silver and the hâ—â—den place of gold those secâ— but rich recesses shall powâ— out abundantly into their â—â—soms and I 'll give them thâ— portion here and that becaâ— though but men of the worâ— yet they are my creatures Bâ— it is not an argument strong â—nough that because you aâ— God's creatures therefore yâ— shâ—ll have eternal mercies that â—â—cause God is your Creator â—erefore he will be your Saviour a peoples title to eternal merâ—â—es be no more than this then 〈◊〉 to them For he thâ—t made â—m will have no mercy on them â—d he that formed them will shew â—em no favor Isa 27.11 Sect. II. Secondly The time of this â—e is the time of God's paâ—â—ence and the day of his long-â—â—fferance Now God waits Isa 30.18 that 〈◊〉 may be gracious and his paâ—â—ence bears long suspending â—â—dgment Rom. 2.4 Now the goodness of â—od is leading men to repentance â—â—m 2.4 And though the riches â—his goodness and forbearance â—â—d long-suffering be despised â—y the wicked yet the time of â—â—is life is the day of his goodâ—ess and patience still And â—erefore the wicked have their â—ercies here In their life-time â—â—ey have their good things God â—nows Oh that they would consider it that there is â—â—ternity before them where to pay them home fully for their sins Deut. 32.42 when there shall be 〈◊〉 time of revenges upon the enemâ— whereof there shall be a begiâ—ning but never end So as tâ—â— time of this life being the dâ— of God's patience and lonâ— suffering therefore he deals oâ— such a bountiful dole unto maâ— of the wicked Says God 〈◊〉 him take his fill and measure 〈◊〉 his sin let him be filthy stiâ—â— since it is his wilful choice 〈◊〉 wallow in his own vomit aâ—â— to defile himself in the mire 〈◊〉 his lusts I shall not envy hiâ— any the good things of this prâ—sent life psal 37.35 Job 21.11 12 13. Let him spread himseâ— as a green bay-tree Let him seâ—â— forth his little ones like a flock aâ—â— let his children dance let theâ— take the timbrel and harp and râ—joyce at the sound of the organâ— Let them spend their days in wealtâ— for this is the time of my long-suâ—ferance but in a moment they sha◠〈◊〉 down
themâ—â—lves and yet fall so as to rise â—o no more They are but set 〈◊〉 slippery places as the Psalmist â—eaks and then cast down into â—â—struction and brought into deâ—â—lation as in a moment they are â—terly consumed with terrours â—sal 73.18 19. Psal 73.18 19. Thus they flatâ—â—r themselves in their own â—â—es until their iniquity be â—â—und to be hateful They say â—â—ey shall die in their nest and â—ultiply their days as the sand â—his was the ground upon which â—ob's friends argued so strongly â—gainst him That surely God â—d not love him because it â—ent so ill with him Thereâ—re they did not speak of God â—e thing that was right measuring his thoughts by outwarâ— providences in this world aâ— modelling all their Argumenâ— according to this Rule Now thâ— is too low a way to measure thâ— mind of God who is infiniâ— in knowledge and of whoâ— understanding there is no reaâ— It is as high as heaven what caâ— thou do deeper than hell whâ— dost thou know the measure theâ— of is longer than the earth aâ— deeper than the sea Job 11. 8 â— Job 11.8 9. The Lord would teach his peopâ—â— from the plenty of outwaâ—â— Mercies the wicked do enjoâ— to look for other evidences 〈◊〉 his love evidences of anothâ—â— nature than these things are 〈◊〉 which the love of God may cleared up unto them Tâ—â— seems to be the carriage of tâ— Almighty in these his works Providence unto his peoplâ— You see how the draff and sâ— of this world is cast befâ—â—â— them and how they wall therein and fill their bellies â—ot you look upon these things â—s arguments of my love to â—hose persons who enjoy them â—or you see what kind of creaâ—ures they are sometimes cast â—mong even amongst my most â—itter and cruel enemies such â—s are and will be so and who â—buse these good things to a furâ—her hardening them in their â—nmity but do not you regard 〈◊〉 envy not their Portion neiâ—her judge their Condition â—herefore happy measure not â—ny Love by outward Mercies â—or I thus promiscuously cast â—hem abroad into the world to â—ive check to such thoughts as â—ould argue either love or haâ—red from them Eccles 9.1 Sect. XII Lastly The Lord gives such 〈◊〉 large Dole of outward Merâ—ies unto the wicked in this preâ—ent world because this is all â—hat ever they are like to have They are never to expect any â—ore The Lord deals with them as Abraham did with tâ—â— Sons of the Concubines whiâ— he had he gave them gifts aâ— sent them away from Isaac his sâ— eastward into the east-countreâ— but he gave all that he had unâ— Isaac Gen. 25.5 6. So tâ—â— Lord gives worldly gifts unâ— the wicked and as it werâ— packs them far away they mâ— have nothing to do with hâ— habitation and his holy placâ— the Heavenly Jerusalem is reseâ—ved for his Isaacs the childrâ— of the Promise These Sons 〈◊〉 the Concubine they may tâ— vail into the East-countrey and there gather their gold aâ—â— silver and precious stones â—mong the smooth stones of the streâ— as the Prophet speaks in anothâ—â— case is their Portion Isa 57.6 And thâ— is all that ever they are like 〈◊〉 have they are to go their waâ— and expect no more Thus deaâ— Jehoshaphat likewise with thoâ— Sons that were not to plead 〈◊〉 Title to his Kingdom intenâ—iâ—g the Throne and Crown for â—ehoram their father gave them â—reat gifts of silver 2 Chron. 21.3 and of gold â—nd of precious things with fenced â—ties in Judah but the kingdom â—ave he to Jehoram because he was â—â—e first-born So God deals wâ—tâ—â—any of the wicked in this â—orld as Jehoshaphat did with â—is other Sons who gave them â—heir Dole before hand in great â—ifts and so committed their â—ortion into their hands and â—hey were not to expect any â—ore the kingdom it was for the â—â—rst-born Thus the wicked have â—reat gifts in this world their â—ortion is put into their hands â—nd they are to expect no more They are not from hence to arâ—ue That because he hath done â—o well for them that therefore â—e will do better and intends â—hem a further good cujus conâ—rarium est verum Nay you may â—ather gather an Argument â—uite the other way because God intends no further good unto you hereafter therefore is you have so much now Thâ— we use to answer men that haâ—â— had their Dole already givâ— them and they will come agaiâ— Why do you come again yâ— have had your Dole alreadâ— So God will answer to maâ— men when they shall cry to hiâ— for mercy at that day Wâ— come you to me for more yâ—â— have had your Dole alreadâ— Have not you had more than 〈◊〉 your work comes to Did nâ—â— your cup overflow in your lifâ— time Psal 73.7 Had not you more thâ— heart could wish Why do yoâ— come again Did not I saâ— God shew my self glorious 〈◊〉 mercy in your day that you bâ—ing so wicked as you were haâ— yet so much of the good thingâ— of the world as you had I diâ— not only spare you and eke oâ— my long-sufferance towards yoâ— but I loaded you then with bâ—nefits and heap'd my blessing on you if so be you would therâ— by have been led to repentance Rom. 2.4 â—nd therefore though you be â—enied eternal mercies hereafâ—â—r yet you have cause to tell â—e Devils themselves and â—mned creatures that shall be â—ur companions That God was â—ry merciful to you while you â—ed in this world You had a â—rge Portion here but here 's â—ur All. Son remember that â—ou in thy life-time receivedst â—y good things thou canst not â—pect them hereafter too CHAP. VI. â—â—at the good things the Wicked do enjoy are confined to this present life and why Sect. I. THE Third Particular propounded in the handling this Point is to shew That 〈◊〉 the good things the wicked do enjoy are confined to this presenâ— life so as when their life ends then all their good is at an enâ— When the wicked man dieth he shall carry nothing away His glory shall not descend aftâ—â— him Psalm 49.17 Naked 〈◊〉 came into the world and nakeâ— he shall return All his goâ— things have their period wiâ—â— him he cannot carry them aloâ—â— into another world when deaâ— seizeth on him then he is parâ—ed from them And then whâ— shall those things be which he hâ— provided Luk. 12.20 Though whiles he â—ved he blessed his soul aâ— his flatterers were about hiâ— and his cogging Parasites aâ— they praised him yet he sâ—â— go to the generation of his fâ—thers Psal 49.18 and shall never see lighâ— and then all his good thiâ— are concluded with him Aâ— it is so that the Portion of tâ—â— wicked cannot outlive bâ— is confined to this present lifâ— because First That there are some men whose names are written in â—he earth Cum homines beati esse volunt si vere volunt profecto esse
the Opposition and Malignity wherewith he was before infested did seem to begin to cease and there were great gifts sent in to him by many of the great men of Saxony he fearing God would put him off with a present reward and lest here should be his Portion and to shew how little he valued the things of this present World saith he vehementer protestatus si m me nolle sic abeo satiari I did vehemently protest that I would not be put off with these outward good things He should not put me off so that 's his word according to the manner of the man you know the man and his language I did profess saies he the Lord should not put me off so It 's true they that are godly account themselves unworthy of the least mercy they have here in this World but there is this Practicall Maxim and Mistery of Religion that a gracious heart though he thinks himself unworthy of the least crum of bread yet all creatures in Heaven and Earth will not serve him to be his Portion nor give him satisfaction Though he hath an Heart that looks upon the least mercy as beyond his desert and upon himself with Old Jacob as not worthy of the least of all God's mercies Genes 32.10 yet if God should give him Heaven and Earth his Heart could not be satisfied with a l those enjoyments except God gives him himself too Therefore surely all the good thou doest enjoy being but a minute part if we may term it so of the good of the whole World is but a poor pittance and a very scanty Portion §. V. Fifthly The good things thou hast they will quickly vanish and come to nothing they are now ready to take wing and fly away Though at present thou enjoyest them yet thou hast no certainty of them they are things that want a Foundation and therefore it is said of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he looked for a City that had Foundations Heb. 11.10 As if all worldly excellency here below had nothing certain to stay upon Job tells us that the earth is hang'd upon nothing Job 26.7 And if the earth it self hang on nothing than surely all earthly good must needs have but a vain Foundation There is a worm at the root of every creature and of all creature comfort that in time will consume it Jonâ—h's Gourd flourished fâ—r a short time and he sate under its shadow with great delight buâ— how soon did it fail and whither away It came up in a night and perished in a night Augustus nocturno visu stipem quotannis die certo emendicabat a populo cavam manum asses porrigentibus praebens Sueton in Aug. c. 19. Jonah 4.10 So it is with all creature-excellency it is but short liv'd so soon it passeth away and is quite gone Therefore riches are called uncertain riches 1 Tim. 6.17 neither trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the uncertainty of riches which soon disappear or which are manifestly uncertain The pleasures of sin are but for a season Heb. 11.25 Nay the World passeth away and the lust thereof 1 Joh. 2.17 Therefore All that is in the World the lust of the flesh the lust of the eies and the pride of Life cannot be of any long continuance but will quickly vanish All that is in the World is but as a morning cloud or as the early dew which passeth away The morning cloud hovers about for a while in the air but by and by as evanid by the motion of the air and â—nfluenced upon by the beams of â—he Sun it is rarified dispersed â—nd gone The early dew lies â—or a while upon the tender grass â—ill the Sun arise and by its â—preading beams not only enâ—ightens but warms the Earth and Heavens and then they dew is â—xhaled dried up and gone How soon is a Garment worne â—ut and so cast by or upon â—he account of Fashion as grown â—ut laid aside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transversas agit species So the Fashion â—f this World passeth away saith â—he Apostle 1 Cor. 7.31 And â—oon do the things thereof wax â—ld like a Garment and as a Veâ—ture change Psal 102.26 We â—ee that a dream is soon over â—nd a Night Vision quickly pasâ—ed the Dream ends in vanity â—nd the Vision disappears such â—re the good things of the World they are for a while as â—n appearance and anon they disappear again A Christian is made for an Eternal condition and so must leave these things behind him the Soul of Man it is an Immortal Being but aâ—l Worldly Good and comforts are transitory and can never attend their owners into their Eternal States When thou comest to enter upon thy Eternal State if thou shouldest then enquire what shall I have now What is' t of all I have that goes along with me now I have now thus much and thus much so much Lands such Farmes such Commings in such Revenues so much of Power Place Authority and Earthly greatness so much of Renown and Honour wealth in abundance a Multitude of Riches as in Psal 49.6 My Life is full But what shall I have now I come to enter in upon my Eternal State Truly nothing at all ye shall carry nothing away with you ver 17. But naked shall you return to go as you came and shall take nothing of all your labour which you may carry away in your hand Eccles 5.15 How sad will the condition of that man be when â—he is to leave all behind him and has no good of an Eternal Nature to carry with him into his Eternal State If a man were to take a great voyage suppose to the Indies and all the Provision he makes is this he gets an Old leaking Vessel that can make shift to carry him a little way out of the Harbour towards the Ocean and he laies in a little Provision so much as might suffice for a short cut over some creek or to coast the Land to some neighbouring Port this he provides for and so goes on and begins his Voyage towardâ— the Indies and is gotten into the Ocean Alas the Vessell is a rotten Vessell altogether unfit for service and his Provision as poor as his Vessel worthless were not this an unwise man Truly this is the condition of thousands in the World they make no due Provision for their Eternal Estate Know you arâ— made for an Eternal Condition God intends Eternity to everâ— one of us and expects that ouâ— lives should be spent in makinâ— Provision for this our Eternaâ— Estate and we think of nothing but that we may providâ— for a few years here and live iâ— some fashion and be some bodâ— in the World and leave our posterity accordingly this is the whole that takes up our hearts and the thoughts of Eternity anâ— laid aside Oh when you comâ— to launch out into the vast Oceaâ— of Infinite Eternity what a strange alteration shall you find
he hath little cause of rejoycing in that bargain he hath made So though thou hast gotten something that may please and tickle thy vain fancy a little for the present know thou hast lost a Portion of Infinite worth and value a Portion the excellency and dignity whereof no tongue of Man or Angel is able to express The Devil could sheâ— Christ all the Glory of thâ— World in the twinckleing of 〈◊〉 eye Luk. 4.5 But he that would set for t the Glory of Heaven had neâ— have Eternity to do it in Col. 1.12 1 Pet. 1.4 2 Tim. 4.8 2 Cor. 4.17 Thâ— Inheritance of the Saints in light 〈◊〉 incorruptible undefiled and that fadeth not away Their Crown iâ— not only of Righteousness but 〈◊〉 Glory too and that an exceeding Eternal weight of Glory But though the Portion of the Saints be so unutterably great as iâ— cannot be shewn in the full Dimensions of it yet let us take a scantling view thereof in some few glances so farr as we may be helped to that sight from the Nebo of Scripture Deut. 32.49 that so yoâ— may guess at the dreadfulness of your loss when as you fall short of such a Portion And First As Canaan was the Glory of all Lands flowing with milk and honey Ezek. 20.6 So the Heavenly Inheritance does transcend in Excellency and Glory all earthly enjoyments Infinitâ—y more than Canaan did the â—est of the World yea so farr â—s that they are not meet to bear â—he stress of a simile to shadow and â—et it forth To what will you â—iken and compare the place of God's glorious presence the â—eat of his Throne and the Habitation of his Honour What we can pitch upon with the eye or reach unto by any either outward or inner senses falls short of a resemblance for it Surely then it must needs be glorious beyond what we are able to imagine of it The Apostle tells us Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 Secondly It is such a Portion as is fit and suitable for an Heir of Life and Glory the Heir of Heaven and Earth to posess for the Son of God the Second Person in the Blessed Trinity and therefore caâ—led by the Apostle the Kingdom of his dear Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.13 Col. 1.13 or of the Son of his love Surely the Inheritance must needs be exceeding Glorious when it is the Inheritance of him whose Glory is that of the only begotten of the Father full of Grace and Truth Joh. 1.14 Thirdly It is a Portion that is fit for the Spouse of the Lamb for the Bride the Lambs Wife Revel 21.9 See a description there of the Glory of this City the Brides Habitation the Holy and Heavenly Jerusalem ver 10. having the Glory of God and her light clear ver 11. high walls strong gates Angelicall Guards ver 12. precious foundations ver 14. measure large ver 15. beautifull proportion ver 16. golden-street ver 21. a blessed temple ver 22. Such a lightsome and Glorious Portion is this Heavenly Inheritance that there is no night there nor darkness and the Glory and Honour of Kings and Nations is brought into it ver 25 26 The Prophet Isaiah seems to hint the Glory of this new Jerusalem in a Prophecy of the Churches Glory in Gospel times Behold I will lay the stones with fair colours and lay the foundations with Saphirs and I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones Isa 54.11 12. Fourthly It is such a Portion as God doth give it unto the Saints to this very end to declare what the Infinite Power of God is able to do in raising a poor Creature to the height of happiness Surely that must be transcendently glorious which is to declare to Angels and all Creatures what the great God is able to do to raise a poor Creature to bliss and happiness Who can think what this must be which has such a glorious design as this intended in it See the Apostle in the Epistle to the Ephesians to this purpose That ye may know saiâ— he what is the hope of his callingâ— and what the riches of the Glory 〈◊〉 his Inheritance in the Saints oâ— what is the exceeding greatness oâ— his power to us-ward who believe Eph. 1.18 19. Fifthly It is such a Portion aâ— in which God attains unto thâ— great design that he had from aâ— Eternity from making Heaveâ— and Earth and in the upholding of them too it was that hâ— might magnifie the riches of his Grace towards his own people whom he had set apart for glory and might shew the exceeding riches of his Grace in his kindness towards us through Christ Jesus Ephes 2.7 Now surely this must needs be a Glorious Portion which in the design thereof the whole Fabrick of Heaven and Earth is but subservient to For the Heavens and the Earth which are now by the Word of God are kept in store and reserved against the Day of Judgment 2 Pet. 3.7 When there shall be new Heavens and a new Earth wherein dwelâ—eth righteousness ver 13. And â—hen shall the great design that God had from all Eternity be atâ—ained when he shall make known â—he riches of his Glory on the Vessels of mercy which he had afore â—repared unto Glory Rom. 9.23 Sixthly 1 Cor. 15.53 54. It is a Portion that the Creature of it self though raised up to a Spiritual Incorruptible and Immortal State yet is never able to undergo it cannot of it self bear the weight of that Glory that shall be revealed but the Infinite power of God is required to support a Creature to be able to undergo it The power of God must be let out to bear up the Creature under that exceeding and Eternal weight of Glory And this surely must needs be a State beyond expression glorious which would swallow up a Saint in Glory unless the concurrent infinite power of the Almighty did strengthen and enable thereunto If the power of God be required to strengthen his people in patience and long-suffering under their afflictions strengthned with all might according to his Glorious Power â—nto all patience and long-suffering with joyfulness Col. 1.11 How much more is that power requisite to bear them up under that Glory which shall be revealed which is of a far more exceeding and Eternal weight than their light affliction which is but for a moment caâ— be 2 Cor. 4.17 The Apostle speaking of this Glory of God expresses it thus who onely hatâ— Immortality dwelling in the lighâ— which no man can approach unto whom no man hath seen nor can seeâ— to whom be Honour and Power everlasting 1 Tim. 1.16 No man of himself hath seen or is able to see but Power is his and from him to enable them to approach his
12.19 thou â—ast much goods laid up for many â—ears He looks no further â—here's his all Though the language of Esau and Jacob seems â—o be the same yet there 's a great difference in the ground of their replyes Saies Esau concerning the present sent by his Brother Jacob to him I have enough my Brother keep that thou hast unto thy self But Jacob replyes Nay I pray thee receive my present at my hand because God hath dealt graciously with me and because I have enough Gen. 33.9 10 11. Saies Esau I have enough and so saies Jacob too Yet the difference was great for Esau looked no further than to the Worldly Blessing he had Sheep and Goats and Cows and Camels enough this was the enough that he ment here he terminated and he looked no further But Jacob looks beyond these things his eye pierceth through the Creature and therefore saieâ— he God hath dealt graciously with me and I have enough or I havâ— all ver 11. Jacob saw the goodness and love of God in all his enjoyments and this gave him satisfaction because he saw God dealt graciously with him therefore he had enough or as the Hebrew men bear it he had all all that was truly desireable or that he could desire Esau had the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est mihi multum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt mi hi omnia Gen. 33.9.11 multum but Jacob had the omnia Esau had the good things of this World and no more and therefore he had but multum But Jacob had the good things of this present World and of the other too in promise and therefore he had the omnia The things of this World were enough for Esau But the thingâ— of this World without the other could not be enough for Jacob and therefore saies Jacob I have all For God hath dealt graciously with me And as the tempers of their minds were thus vastly different so was their Blessing in its Intrinsick Nature too It seems much-what to be the same as to Worldly enjoyments The Dew of Heaven and the fatness of the Earth and plenty of Corn and Wine was Jacob's Blessing Gen. 27.28 And it was Esau's too Gen. 27.28 thy dwelling shall be the fatness of the Earth and of the Dew of Heaven from above ver 39. The Blessings you see thus far to be much the same and yet herein they greatly differ for Jacob had his with a God give thee ver 28. God give thee of the Dew of Heaven but now Esau's is onely that his dwelling shall be the fatness of the Earth there 's no God give thee in it and therefore properly it was not a Blessing but a Prediction rather of Esau's future State If Esau got it no matter how he came bâ— it by his Sword ver 40. or any way whatever no matter whether he saw God therein or no he cares not no not he so he got it and had it it would give him satisfaction the bare enjoyment of the thing would serve his turn and be enough for him thus Esau's Heart does terminate in the Creature But now Jacob though he have never so much of outward Blessings yet his Heart is still beyond them and unless he can see God's mercy and loving kindness in them a God give thee they are not enough to yield him the least of satisfaction he cannot say he has enough unless he can taste the Love of God therein and feel his mercy and then because God gives him and deals graciously with him therefore upon that account and that onely he can say he has enâ—ugh Thus it is with a Wordly Carnall Heaâ—t as with Esau it terminates in the Creature and enjoys what it hath for it self it enjoys the Creature and runs away and never looks for God therein at all But a Godly Heart as Jacob looks at the root of all it may be he has but a little in this World yet he minds the root â—nd rise the Love of God and â—he Covenant of Grace and God â—herein dealing graciously with him from this root his mercies â—pring which he seeing it gives â—im satisfaction When a man â—akes a Potion of Physick he â—uts it into Posset-ale the Posset-â—le is not the thing that works â—hough it is that that is the â—reater part but it is the Phyâ—ck in it So it is the goodness â—f God that satisfies a Gracious â—eart and not the Creature â—hat is Operative so much upon 〈◊〉 as to the working out its saâ—isfaction §. III. Thirdly Observe the going out of your Hearts towards your Worldly Comforts whether they are carried towards them with full bent and strength of desire as if you could not subsist nor live without them but they are as all in all unto you These are the persons who have their Portion here If you make your belly to be your God your end will be destruction Phil. 3.19 If the Comforts of the Creature be your only good God will destroy both you and them Meats for the belly saith the Apostle and the belly for meats but God shall destroâ— both it and them 1 Cor. 6.13 Look how your hearts follow after the things of this World whether they bear towards theâ— with full bent or no. That 〈◊〉 that hath his Heart swalloweâ— up in the things of this World shall be like Corah Dathan 〈◊〉 Abiram that were swallowed up in the Earth Are your morning thoughts contriving and the vigour of your Spirits spending themselves about your Worldly Comforts does the strength of your Hearts move and work towards them as the Historian spakes of Otho that Roman Absoâ—om Adorare vulgus jacere oscula omnia serviliter pro imperio Tacit Hist l. 1. Mat. 6.21 Then if the things of the Earth be a Gulf thus to swallow up your Hearts there is another Gulf to swallow you up hereafter The man who has his Portion in â—his World his Heart will be with his Portion where his treaâ—ure is there will his Heart be also This Generation the Prophet â—arkes out and reproves Isa 55. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot polit l. 7. cap. 7. Wherefore saies he do you â—pend money for that which is not â—read and your labour for that â—hich satisfieth not And there â—ere that laboured in the very fire â—nd wearied themselves for very â—anity Hab. 2.13 Demas forâ—ook the Apostle having loved this â—esent World 2 Tim. 4.10 And the Apostle saith expresly that if any man love the World the love of the Father is not in him â— Joh. 2.15 Surely then those who thus spend their money and labour and weary themselves in vain who love this present World and have not the love 〈◊〉 God in them shall have none 〈◊〉 the good things of his love hereafter they may content them selves with their present Portioâ— here Therefore if your hearâ— be carried out in full bent anâ— strength after the things of tâ—â—â— World so that they
happy and upon meer Worldly accounts call them blessed Certainly God speaks exceeding contemptibly of all ungodly ones in the World though they be never so great in regard of outwards and admired in the eyes of men yet if they be ungodly they are contemptible in his eyes In the 11th of Daniel 21 verse it is said A vile person shall stand up who is this vile person Interpreters generally consent in this that it is meant of Antiochus Epiphanes that was a mighty great Prince such a Prince as when the Samaritans did write unto him they writ Antiocho Magno Deo So the Persian Emperours usurped Religious Worship vid. Brison de Regno Pers. l. 1. p. 8. 14. The like Insolence we find in the Babylonish Monarchs Isa 14.14 47.7 8. to Antiochus the great God and his very name shews him to be a great one it is as much as Antiochus the illustrious or the famous and yet when the Holy Ghost speaks of him it is Antiochus a vile person The wicked are vile in God's eyes notwithstanding all their greatness in the eyes of the World and though there is an honourable respect due to be payed unto them according to the power and place wherein providence has set them in this World which upon that account they may claim yet if they are not gracious they want the Principal ground of true honour the Honour that comes down from Heaven and which will endure for ever But now canst thou look upon even those that are poor and mean in this world that have the least Portion here yet as most happy creatures because the Lord gives them the Grace of his Spirit And think thus well 't is true I have a greater Estate than such a poor man that is my neighbour or than such a poor man But God knows he far outstrips me in inward excellencies I have more of outward riches than he which only serve the body but he has more of the true inward riches which only serve the soul Luk. 16.11 He does God more service than I do he prayes more and more heartily in one day than I doe in a whole year Oh the Lord hath other manner of prayers and sighs come from his poor cottage than ever he had from my brave building it was never so perfumed with praises as his poor cottage is The Churcâ— of God is the better for his prayers Oh I count him happy he lives by Faith he 'll believe in the fire and water Psal 66.12 whereas cannot believe on my bed oâ— down Though he is poor iâ— the World yet he is rich iâ— Faith and God hath more Honour from him than he has from me In my family perhaps there is cursing James 2.5 and blaspheming the name of God wâ—ereas in his cottage there 's blâ—ssing Now consider for what it is thou lookest upon a man as the mosâ— happy in the World §. IX Ninthly Consider the services thou performest to God what they are From the nature of the services that a man offers up the nature of the Portion that will fall to his share and lot may be guessed his services point at his Portion Are your services slight and perfunctory done â—ith eye-service only as men pleasers Col. 3.22 Eph. 6.6 1 Thes 2.4 Isa 28.13 and not in singleness of Heart Is â—ot the will of God done in your services from the Heart Do you â—raw near to God with your lips â—ut your Hearts are removed far â—rom him And think to put off God with the slight services This argues your Portion to be of God's slight mercies If your services are from a Spirit of Bondage and not done with good will Eph. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apost hath it w th a good and ready mind so as the will be engaged in the work but your services are Ishmaell-like of the bond-woman Hagar forced and strained as it were from you having no other rise nor principle but meer compulsion and the bond of natural conscience forcing thereunto so as there is no agreeableness nor inward suitableness between the frame of your Heart and holy things no workings of the Spirit of Adoption no establishment whâ— God's free Spirit Psal 51.12 but bondagâ— all along Then it s more thâ—â— probable a servants Portion is 〈◊〉 you are like to have and not â— childs It will fare with such â— man and his services as it diâ— with Hagar and her Son Câ— out the bond-woman and her son Gal. 4.30 foâ— the son of the bond-woman shall 〈◊〉 be Heir with the Son of the freeâ— woman Genes 21.14 Hager has a loaf of breaâ— given her and a bottle of water these are put upon her shoulder 〈◊〉 may take them for her share and so she is sent away Gen. 21.14 So if thy services be but as of Hagar the work of a meer servant thou shalt not abide for ever Foâ— the servant abideth not in the housâ— for ever Joh. 8.35 but the son abideth evâ—â— Joh. 8.35 Thou mayest go anâ— wander in the Wilderness liâ— Hagar and take thy Portion 〈◊〉 thy shoulder all thou art like tâ— have is but what suits back anâ— belly some clothes for thy bacâ— and bread and a bottel of water for thy belly Hos 10.2 Hos 7.16 and there 's thine all Or if thou art Hypocritical in thy services or commest before God with a divided heart an heart and an heart an heart that seems to be intended and bent towards God but aimes aâ—other way like a deceitfull Bow â—hat shoots the Arrow aside from â—he mark it seems to aime at Hos 7.16 And so seekest the â—raise of men more then the praise â—f God the honour from men Joh. 12.43 1 Thes 2.6 Joh. 5.44 more â—hen the honour that cometh from God onely If this be thy case in â—hy services that the great Prinâ—iple in them is Hypocrisie it 〈◊〉 a sign thou art the man that â—ere shalt have all thy reward We know what our Saviour saies â—oncerning the Hypocrites who â—d all their works to be seen of men â—ey gave Almes but it was beâ—e men to be seen of them Mat. 23.5 Mat. 6.1 Mat. 6.5 They â—ayed but it was standing in the â—nagogues and in the corners of â—e Streets Note by the way â—at their posture as standing in prayer either as arguing the stoutness and unbrokenness of their hearts or else their desire of vain glory and so the more to be taken notice of is expresly by our Saviour pointed at and in them taxed because the frame of their hearts was not right for the praysed standing and it was to be seen of men So they fasted but then they disfigured their faces Mat. 6.16 that they mighâ— appear unto men to fast Noâ— what follows hereupon Vti volunt Deo ut fruantur mundo Aug. de Civit. Dei lib. 15. c. 7. what'â— their Portion what is' t thaâ— falls to
Portion thou hast the curse of God along upon thee And if so thou art the man that is likely to have all thy good things here He for whom there is a reservation of eternal mercies in the life to come has the blessing of God going along with his enjoyments here sanctifying them unto him and enabling him through grace to a right improvement of them so as his soul is bettered by them growing more thankfull more holy more heavenly this is the fruit of Gods grace and blessing as well upon a prosperous as adverse condition For all conditions of themselves are equally insufficient for the production of any spiritual good without the concurrence of Gods grace and blessing with them Now this argues something of good reserved in store for us for the time to come where the blessing of God is upon us in our enjoyments here keeping us low humble holy and self denying But where the mercies of God abound and the heart grows worse and worse so as the more that Worldly Good comes in the less of Spiritual Good there 's to be found this aboads the condition evil as having the curse of God upon it As if a man should eat meat at ones table and as soon as he hath eaten it begin to swell he will conclude certainly the meat was poysoned So when thy estate rises and thy heart riseth in pride together with it surely thy corruption poysoneth thy estate unto thee and instead of a blessing thou hast the curse of God upon it And if so thou mayest take the World here for thy portion for thou art the man who art likely to have no good thing hereafter §. XII Twelfthly Whether hath God convinced thee of that which stops the great current of his mercy and of the right way to have it opened What it is that laies as it were a restraint and why upon the current of his choice mercies and how that restraint is to be removed If the choice mercies in Christ be designed for thy portion this he has or will certainly convince thee of Now that which stops the great current of Gods choice mercies is Divine Justice and this by reason of our sin So that untill Divine Justice be satisfied and sin removed and taken away the great current of Gods choice mercies cannot be opened But now the Lord Christ the Son of God and Second Person in the Blessed Trinity he is come into the World and by his Blessed Mediation for us satisfies Divine Justice and is that Lamb of God Isa 53.11 Joh. 1.29 which takes away the sin of the World and in and through him only the great current of Gods Eternal Grace is opened even the exceeding riches of his grace in his kindness towards us through Christ Jesus Ephes 2.7 Now hath the Lord convinced thee of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.2 and let thee see thy great need of Christ and that without him thou art undone for ever so that thy heart breaths after him as the great and alone peace-maker between God and thy Soul Doest thou see that wide breach which thy sins have made between God and thee and which by no other means can be made up but only by the Mediation of the Son of God And art thou convinced that the current of Gods Eternal Mercies can flow out no other way towards thee but only through the Golden Pipe of the Lord Christ's Mediation And therefore thou sayest Lord it is not from any righteousness of mine nor from any thing that any Creature in Heaven or Earth can do that I expect to have my Portion but through the Mediation of the Son of God That 's the thing I look after my heart closes with that Mediation I looked upon that as the mean of all my worth and of the conveyance of all my mercies If it be thus with thee then here 's the man indeed that is not like to have his good things in this World He looks for other guess mercies from the Mediation of Christ than any this World can afford and in due time shall have them But now the man that has his Portion in this World looks no further but to Gods general bounty never considers what stops the great current of Gods Grace is not convinced of the indispensable perfection of Gods Justice nor of that infinite breach which sin as made betwixt God and Man is not sensible of the absolute need there is of Christ and of his satisfaction unto Divine Justice and so to pant after Christ for relief and succour through whom alone he may enjoy the pardon of his sin and have the Conduit of Gods choice mercies opened No these are all as Ridles to him he understands not what they mean all he looks after is some overflowings of Gods General bounty here in this World towards him in the enjoyment whereof had he 'em but he could securely acquiesce and sing a requiem to his Soul now Soul take thine ease as if his Soul were no other than of a brute This now is the man that is like to have all his good things here For those to whom God gives Eternal Mercies he convinces them of the evil of their sin of that infinite breach that sin has made between God and their Souls and how that no Creature in Heaven or in Earth could satisfie Divine Justice and make up that breach and open the current of Gods Eternal Grace but only the Lord Christ must come through whom alone there is Peace and Reconcilation to be enjoyed and so lets them see their absolute need of Christ for Salvation and stirs up all the powers of their Souls to breath after him and Eternal mercies in him Now if it be not thus with thee that God has not caused this Conviction-work to pass upon thy Soul and enlarged thy heart after these things through which he carries on his People to a full enjoyment of himself in Glory but thou sittest down under the shade of Gods general bounty and so makest to thy self a fig-leaf covering and there takest up thy rest know that the issues of Gods general bounty are like to be thy Portion and thou hast all thy good things here §. XIII Moreover that man is like to have all his good things in this present life whose days are spent and past away without some fear upon his heart lest God should put him off with the things of this present world He that enjoys a considerable Income of outward mercies and has not his Spirit sometimes touched with a fear and dread least God should put him off so this is very likely to be the man all whose good things are here There is some danger in this respect and
the Price that 's put into your hand and the less they value so much the more do you prize your eternal mercies Let it appear to all the World that your Treasure is in Heaven by directing your hearts thither And that you have something better than your lives in that you value it above your lives We cannot prize that too much which we can never prize enough Now if carnal men do so highly estimate their worldly good which will not long continue much more should gracious hearts prize their heavenly mercies which will endure for ever §. VI. Sixthly You that have some Evidences that God has not put you off with the good things of this World but reserved in store a further and better good for you in the life to come let this teach you to trust God for the Provisions of this present life wait upon God in the use of lawful means for a supply of those things the Lord sees to be needful for you He that has promised Never to leave you Heb. 13.5 nor forsake you will not fail to supply you You give check to those Evidences you have of eternal mercies should your â—houghts be suspended about outward Necessaries Hath God made an Eternal Provision for â—ou through his Son cleared the way and opened the Gate unâ—o Eternal Life Hath he shewed you those blessed Mansions â—hat are in Heaven prepared for â—ou and given you an heart to lose with and embrace them â—s your own Do you proâ—ess to live in expectancy of â—hose Riches that are in reverâ—â—on And yet do you fear the â—ant of outwards This surely â—annot be The Lord that feeds â—he Ravens will take care that â—is Sons and Daughters have â—heir Daily Bread And he â—hose Bounty over-flows to the â—icked will certainly supply â—he Necessities of his Saints â—erhaps you may want some of â—hose Superfluities which the men of the World enjoy buâ— did the Lord see them good foâ— you you should not want them he sees they would turn to sinâ— and therefore you shall noâ— have them He that gives Gracâ— and Glory will withhold no gooâ— thing from them that walk uprightly Psal 84.11 If the Lord have giveâ— you the upper Springs he will noâ— deny the nether Make use oâ— this as the great Argument tâ— strengthen your Faith in Goâ— for the Provisions of this present lifâ— Say has the Lorâ— brought me thus far and noâ— will he cast me off Hath he given me his Son Himself hiâ— Grace his Kingdom and shalâ— I perish with hunger Hath he opened to me the Treasures of the Everlasting Gospel Ephes 3.8 the unsearchable riches of Christ and shall I be forgotten in this world as a dead man out of mind Psal 31.12 This cannot be Argue as Manoah's Wife did If the Lord were pleased to kill us he would not have shewed us all these things neither â—ould he have told us such things â—s these Judges 13.23 §. VII Seventhly You that have some Evidences of the good things of â—he life to come as yours do â—ou live like such as God hath â—ot put off with the Portion of â—his World Manifest in your Conversations that you look for higher and better things â—han this present World affords How excellent is it when Christians declare their Country by their carriage as did the Fathers of old Hebr. 11.14 when by their heavenly-mindedness their holy Converse their Self-denial and resignation they manifest themselves to be Citizens of the New Jerusalem and shew themselves to be such as believe the Immortality of the Soul by an holy neglect of the body and who have hope of Eternal Life by the contempt of a temporary Many who profess these things surely they do not really believe them for did they believe that their Souls were immortal and that there were a life to come could they steer such a course as they do so unsuitable to an eternal life and the happiness of an immortal Soul as if they were born merely to live and lust and die and so an end But now you that not onely profess to believe a life to come but have some Evidences of an Interest in that life and that you have a Portion there laid up for you to all eternity Oh what manner of persons ought ye to be in all holy conversation and godliness 2 Pet. 3.11 How suitably to that Interest you profess your selves to have should you endeavour to lead your lives Phil. 3.20 The Apostle's Conversation was in Heavem and that which did influence upon his Converse to render it so divine and heavenly was that he had a Depositum in Heaven his treasure was there There was his Lord and Saviour from thence he look'd for the Saviour the Lord Jesus Christ His Portion was laid up there the Lord had it in keeping for him So he tells us 2 Tim. 2.12 I know says he whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day You that have such a blessed Portion it becomes you to live up to your Portion Beware of exposing the Portion you profess an expectancy of to scandal by the unsuitableness of your lives neither do you prostitute your hopes to reproach by a disagreeing converse Undoubtedly the glorious Name and Hopes you make a profession of will suffer amongst the men of the World if you live not suitably and up unto them if the frame of your lives be not agreeable to thiâ— nature of your hopes .. Your Portion it is holy heavenly noâ— of this World Oh let youâ— Conversations be holy heavenly and not according to thâ— Course of this World Ephes 2.2 Do not the Sons of Princes anâ— Monarchs and of the greaâ— men of the Earth live suitablâ— to their Enjoyments and Possessions Does not their Porâ— and Granduer make it appear that they are the Great One of the World Shall they live up to their earthly Portion and shall not the Sons of Sion live up to their heavenly Shalâ— earthly Enjoyments raise the heart of man to an higher pitch than the common rate and shall not an Interest in Heaven and a Portion there do it much more Oh shame not your Portion by the baseness of your ways neither reproach your Redeemer by the vassalry oâ— your lives in any evil way As if you were born to sin or redeemed not from but to serve the motions of your flesh or mind Ephes 2.3 Let your Souls enjoy their purchased freedom and your affections work gloriously according to the nature of your Portion You that have the Sun for your clothing and a Crown of twelve Stars upon your beads let the Moon be under your feet How should the holiness and self-denial of your lives evidence to all the World that you are of the number of those whose good things are not of this World but have their Treasure laid up in Heaven You read how it was
of poor Mortals to put on for Eternity now in this their day Let us fear saith the Apostle to the Hebrews lest a Promise being left us of entring inâ—o his rest any of you should seem â—o come short of it Heb. 4.1 The Promise is left to us as well as unto them and it stands sure But now to take up short of this Promise and so to miss of it is â—o deprive our selves of all the Good that 's in it and then though we have never so much of worldly good yet we are utterly undone for ever CHAP. XII WE have divers Arguments to stir us up to put on for an Eternal Portion and to lift up our heads and look beyond present things The door by which an Entrance is to the enjoyment of an eternal Good stands open for all Commers who have an heart to enter There is as fair a way for the poorest sort who have but a little Portion in this World to have the God of Heaven and Earth to be their Portion to have whatsoever Jesus Christ hath Purchased by his Blood to be their Portion to have Heaven and Eternity and immortality to be their Portion as there is for the Greatest Potentate in the World Many poor people are ready to say Alas I am poor I have little I know little I am able to do little I live upon others Charity how shall I ever come to enjoy an Interest in this Eternal Portion My Father is dead and hath left me no Portion and my Friends they are poor and those few of them that are otherwise they overlook me I but for all this you may come to have a Portion It 's possible some poor Wretches may have a Portion in God and Christ and Immortality as well as the greatest and richest of all Raise up therefore your hearts you that are poor and mean and know that you are born for high things How meanly soever you live now you may be glorious Creatures hereafter if so be you have an heart to put upon it and to seek after this Eternal Portion But now you 'l all say Lord what should we do that our Portion may be an higher Portion and our Good a more choice Good than this World is able to vouchsafe unto us Oh says the rich man that 's truly and throughly convinced of the insufficiency of all Worldly Good as to Eternal Satisfaction for though it 's hard for such to be convinc'd yet not impossible and with God most easie What shall I do that I may enjoy this blessed Portion And says the poor man Sith it 's possible for the poorest and meanest Wretches to have an Interest in this Eternal Good I am resolved to cast in my Lot and what shall I do Now the Directions that I would lay before you some whereof may suit all sorts and all of them one or other are these that follow §. I. First If you would have the Good Things of Eternity for your Portion then consider from whom Every good gift Jam. 1.17 and every perfect gift doth come and pray to the Father of Lights that he would vouchsafe you an Interest in that Eternal Portion As Prayer at all times is a Christians duty so when Matters of Great Concernment are before us no less than the Everlasting Welfare of the Immortal Soul surely then this Duty is firstly to be practised Therefore begin with Prayer we ought not to set about any of our lawful and just Callings without a particular addressing our selves to God This was the practice of good Eleazar Abraham's Servant when he was employed in finding out a Wife for his Master's Son O Lord God of my Master Abraham Gen. 24.12 I pray thee send me good speed this day And this also was the practice of good Nehemiah Neh. 2.4 in the distresses of the people I prayed unto the God of Heaven and then I spake unto the King These were but Matters of a temporal concern how much more than is Prayer to lead the way in Matters of Eternal Moment The remisness of Christians in this Duty shall be condemned by the very Heathens who in this Point shall rise up in Judgment against many profane Christians who look oftner upon their Gold than upon their God as Salvian speaks We read often in their Writings that in any general Calamity they did joyntly (a) Morbis grassantibus vel prodigiis nunciatis pacem Deum exposci moris erat vide Brisson de Formul l. 1. pag. 81. Edit 1592. implore the Peace and Favour of their Idolatrous Gods that in any (b) Plin. Panegyr Bene ac sapienter majores instituerunt ut rerum agendarum ita dicendi initium a praecationibus capere c. Sueton. in Aug. cap. 35. Vide Brisson de Form l. 1. p. 42. Et Coquei Comment in Aug. de Civit Dei lib. 2. cap. 8. num 2. matter of Consequence they made their entry upon it by Prayer commending the success thereof to the Power and Providence of those Deities which they believed Insomuch that we read of (c) Livius lib. 26. A. Gell. Noct. Attic. lib. 7. ca. 1. Cujus ab adolescentia vita describitur Diis dedita templisque nutrita Aug. de Civit. Dei lib. 3. c. 21. Pub. Scipio a great Roman that he ever went to the Capitol before to the Senate and began all the Businesses of the Common-wealth with Prayer How much more then ought we to do it who have not only the Law and Dictate of Nature to guide us who have not deaf and impotent Idols to direct our Prayers to as their Gods were but have Fiâ—st The Law of Christ requiring it Pray always Ephes 6.18 Pray without ceasing 1 Thes 5.17 In every thing by prayer and supplication with thanksgiving let your requests be made known unto God Phil. 4.6 Who have Secondly The Example of Christ to enforce it whose custom was to pray not onely Morning and Evening Luke 22.39 Mark 1.35 Matth. 14.23 but upon every other solemn occasion As for Example before his Preaching Mark 1.35 38. before his Eating Mark 6.41 before the Election of his Disciples Luke 6.12 13. before his Transfiguration in the Mount Luke 9.28 29. before his Passion Matth. 26.36 John 17.1 and in his Passion Hebr. 5.7 Who have Thirdly From Christ that legitimate ordinary fundamental Prayer as (d) Tertul. de Orat. cap. 9. Tertullian calls it the Lord's Prayer not only appointed for our use but as a Rule and Directory by him framed to instruct us how to pray and to bound and confine our extravagant and vast Desires And Fourthly Who gave the Altar of Christ to receive the Incense of Christ to perfume the Name and Intercession of Christ to present our Prayers unto God by Who have Christ sanctifying and as I may so speak Praying our Prayers unto his Father for us As we read of the Angel of the Covenant who had a Golden Censer and much Incense to