Consult the Apostle about this Spiritual Armour â—nd the encouragment given by him thereupon and see whether â—his will not put you on You â—ave moreover your Viaticum â—aid in for the way and still in â—eadiness upon occasion the Lord will make you to lye down in â—een pastures Psal 23.2 3 5. and will lead you â—side the still waters he will preâ—are a table before you and your â—p shall overflow If your Souls â—e a fainting by the way he is â—ill ready to restore you he reâ—oreth my Soul saith the Psalâ—st You shall not want the â—st and sweetest of Soul refreshâ—g comforts in your journey toâ—ards your Heavenly Sion Isa 43.2 the â—rd himself will be with you and your Companion Isa 63.9 Though I walk through the Valley of the shadow of Death I will fear no Evill for thou art with me thy Rod and thy Staff they comfort me Surely goodness and mercy shall follow 〈◊〉 all the dayes of my Life and I wiâ— dwell in the House of the Lord foâ— ever Psal 23.5 6. Oh therefore since you have so manâ— helps offered in order to youâ— enjoyment of an Eternal Good let these encourage you witâ— confidence to put on Why dâ— you thus loyter and loose timâ— in the way Oh suffer not theâ— helps any longer in vain to waâ— upon you whilst you triffle aâ— way your own Salvation §. VII Seventhly Consider an interest â—n this Eternal Portion will aâ—undantly make up and answer whatsoever of want and perplexâ—ent your Spirits may meet â—ith or labour under in this preâ—ent World and therefore put â—n for the enjoyment of it â—here cannot any cross nor afâ—ction here befall you but an â—nterest in this Eternal Good â—ill bear up your Hearts This â—ill keep your Heads above waâ—er and still secure you from â—rowning amidst the cross Seas â—nd contrary surges of the trouâ—lesome Ocean of this World â—ou shall not sink whilst you â—ave the Plank of an everlasting â—ood to ride upon And thereâ—ore put on for it Though you â—e troubled on every side yet you â—hall not be distressed though you â—e perplexed yet you shall not be 〈◊〉 despair though you be persecuted yet you shall not be forsaken â— though you be cast down yet you shall not be destroyed Whence is all this Because you have an interest in this Eternal Treasure 2 Cor. 4 7. 8. Nay such is thâ— vertue thereof that it will noâ— only supply the want but it wâ— do more through Christ yoâ— shall not only Conquer but bâ— more than Conquerours sayes thâ— Apostle Rom. 8.37 Whâ— would not be Ambitious of sucâ— a Soveraign remedy still at hanâ— against all distempers of such â— strengthning Cordial against aâ— discouragments and such a sâ— supply against every want â— The Philippians were not onlâ— exposed to wants but probablâ— exercised under many Noâ— the Apostle opens unto them â— Fountain of full supply whereâ— they might have free recoursâ— and by Faith be interested in My God saith he shall supply aâ— your need according to his richâ— in glory by Christ Jesus Phil. â— 19. From hence it was that the Apostle had that excellent Lesson of contentment insculpt upon his Heart in every condition Phil. 4.11 He that hath â—an interest in this Eternal Porâ—ion is the only happy man how miserable soever he appear in â—he World he is the truly rich man how poor and indigent soever as to his outward condition he may seem to be He has â—hat Philosophers stone that turns all to Gold He sleeps as quietâ—y when he has but a stone for â—his Pillow as Old Jacob did Gen. 28.11 when he was on his way to his Uncle Laban His mind is not only brought down to his condition and equalled with his estate wherein the quintessence of contentment lies but his Heart is raised above these things to converse about his Eternal Portion by Divine contemplation and seeing his interest there this gives him satisfaction Jam. 2.5 Thus the poor of this World are said to be rich iâ— Faith being Heirs of the Kingdom which God hath promised tâ— them that love him Oh then puâ— on for an interest in this Inheritance which will be as a Panpharmacon for all your grievances as wherewith you maâ— check your Worldly Fears remove Carnal Doubts and quiâ— your minds under Earthly diâ—contentments from hence yoâ— may fetch a supply adequate tâ— all your wants a Plaister abroad as any of your sores and this you may effectually oppose to the All that may seem tâ— be against you in this World The want of an interest here oâ— of the actual knowledge and application of it is that which destroys Persons and so they cry out as miserable undone creatures when they fall under oâ— are to encounter with any crosâ— Providences in this World §. VIII Lastly Consider if you miss of an Eternal Portion though you have never so much of Outwards you are undone for ever What shall it profit a man if he shall gain the whole World and lose his own Soul Mar. 8.36 says our Saviour Many think they have well provided for themselves their Families and Posterity having got a large Portion of outward good things so as their Cup is full when in the mean while they know not neither much matter it how or what claim they can lay to the things of Eternal Moment wherein yet if you fail all your Externals will yield ye no advantage but you are undone for ever When you are at the point to die and then shall perceive that you have vainly trifled away Eternity for some transient Pleasures or temporary Good Things which now you must utterly part withall you 'l then say of all your worly good as Esau sometimes did of his Birth-right though he from a prophane discontented Spirit and you from deep conviction Behold I am at the point to die and what profit shall the good things of this life do to me Then there is no hope in them nor help from them nor staying by them they all become blasted withered dead and dry The Bud yeilds no Meal Hos 8.7 You shall then find that you have all your life-long but Sowen the wind and now must reap the Whirlwind And 't is Solomon's question what profit hath he that hath laboured for the wind Eccles 5.16 Oh therefore lose not the Substance whilst you catch at Shadows neither exchange an Eternal Portion offered and brought to hand for a worldly good flying from you whilst you do pursue it And if it chance you overtake and so be answered in the desires of your hearts yet missing of the true good you shall find your Gain to be your loss and your loss such as is irreparable by all your gain The loss it will be of your Souls and what shall a man give in exchange for his Soul Now these Considerations duly weighed Mar. 8.37 methinks should rouze up and awaken the dull and supine Spirits
Flesh fail yet God is the strength of the Heart and the Portion for â—ver Happy is that People that is in such a case whose God is the Lord. They are not liable to the same grievances or so to be afflicted under their afflictions as others are They may be troubled on every side yet not distressed perplexed but not in despair The reason is they have not their Portion here below 2 Cor. 4.8 but their good things are all above laid â—p there where none can take â—hem away from them We see â—herefore that it is a thing not â—o be wondred at why so many â—re of Baruch's temper sigh and â—aint and grieve and sorrow â—o is me say they for there is â—rief added to my sorrow Jer. 45.3 4 5. I faint â—n my sighing and I find no rest And when 's this when they â—re crossed and disappointed in â—heir Worldly designs and hopes When the Lord breaks down that which they have built and plucks up that which they have planted And why is all this they seek great things for themselves and their Portion is lodged in this present World Jer. 45.4 5. CHAP. X. Containing some instructions expressing the more particular duties of those to whom God has given some Evidences of their Interest in a better Portion than in this present World is to be enjoyed THe foregoing discourse seems to hint some thingâ— more particularly to those whom the Lord has been pleased to endow with a better gooâ— than this World affords whoâ— the Lord has given to see thâ— good of his chosen and who havâ— made choice of that good part which shall not be taken away from them Psal 106.5 Luk. 10.42 God might have put you off with the swill and draff of this present World have given you a belly full and so an end He might have dealt with you as it was with Hagar have given you a Loaf of Bread and a Bottel of Water and so have sent you away but he has not done so he has dealt otherwise with you than as with Slaves and Vassals he has adopted you for Sons and Daughters and given you Childrens Portions the lines are fallen to you in pleasant places you have a goodly Heritage Psal 16.56 for the Lord is the Portion of your Inheritance and of your Cup. Now seeing you have some evidences that God hath given you a better Portion and not put you off with the good things of â—his World it concerns you to â—earn and practise those instruâ—tions that your condition calls â—or As §. I. First Oh Bless the Lord for his goodness to you all your daies Say with the Psalmist Bless the Lord Psal 103.1 O my Soul and all that is within me Bless his Holy Name The Lord hath shewed you better things than these are he might have put you off with some outward Worldly Good and have made it to be your All But your line is fallen in pleasant places and you have a goodly Heritage Oh therefore let your Souls be enlarged in blessing and let the assured happiness of your State and your riches in reversion raise your Hearts The least mercy is in a sort infinitely beyond our deserts if we consider either the infinite excellency of the Author or the Wretched Unworthyness of our own Hearts and so justly engages us unto Blessings praise How much morâ— when we are made the Subjects of Eternal Mercies and are to have the Treasures of Eternity opened unto us as our own Surely our Resolutions should be knit up into that of David While I live will I Praise the Lord I will sing Praises unto my God while I have any Being Psal 146.2 §. II. Secondly If the Lord hath given you some Evidences of a better good stored up for you in Heaven the good of his chosen Psal 106.5 then these Evidences and hopes seem to impress upon you the Doctrine of contentment be contented then with your present state Do not murmure and repine because your condition as to the outwards of this World is not so good as others you perhaps want many comforts which you think others have you are abridged and cut short of many delights which you see others do enjoy Oh be not troubled at it for thou hast that which will make the happy to all Eternity Though thou hast no such a confluence of riches neither art attended with such Worldly Pomp Psal 73.7 doest not suck the blood of the Grape neither art fed with the fat of the Earth as others though thou doest not so swill in the Bowl of pleasures as those who have more than Heart could wish yet thou hast all this made up by inward incomes and thou hast so much in Reversion sure as ten thousand Worlds cannot ballance Take a true believer at his lowest Ebb and put it to him and he would not he cannot he dares not exchange conditions with the greatest Monarch in the World that 's barely so not having a work of Regeneration passed upon him At the very mentioning an exchange his thoughts startle and his Spirit recoils within him For all Worldly Created Comfort cannot give him satisfaction and should he be reversed into the condition of an unbeliever how miserably wretched were he to all Eternity Now should not such be contented with their Lot as it 's cast for them in this present World Why should such repine and murmure as dislikeing their 〈…〉 they will not change conditions with tâ—oâ—e were it put to them from whose felicity their corruption would take the occasion of discontentment Hath God given you Jesus Christ His beloved Son to redeem you Hath he given you the Holy Spirit to Sanctify your Natures Hath he given you himself to be your Portion And are you troubled that you have no more of that sensual delight which a reprobate yea a brute in some respects may have as well as you Oh be ashamed of any murmuring discontentments for want of the comforts of this World §. III. Thirdly Do not you envy any wicked men for their â—â—rtion Psal 37.35 though their Leaf be green and they spread like a Bay tree yet envy them not their good Let not thy Heart envy Sinners but be thou in 〈…〉 lonâ— saith Soloman Prov. 23.17 â—mplying that envy at the feliâ—â—y of the wicked is a great Enemy to the true fear of God expelling and driving it out of the Heart or keeping it from entring in 〈◊〉 that as 〈◊〉 comes in the fear of God goâ— out Envy puts out fear Now this is a startling consideration and strong argument against that bitter root of envy What shall such a worm be harboured in the bosome as preys upon the Vitalls Shall such a Thief be entertained into our inmost lodgings which will rob us of our choisest Treasure The fear of â—he Lord is his Treasure Isa 33.6 Now you to whom God gives Eternal Mercies have the â—east reason in the World to grudge the
of Church and God will noâ— beholding to them for tâ— work 2 King 10.30 Is Jehu imployed in Gâ— service against the house of â—hab It was a work which 〈◊〉 had to do and he put Jehu oâ— tâ—en his children of the fourth geâ—â—â—ation shall sit on the throne of â—â—â—ael If the Kenites shew kindâ—â—ss unto Israel when they come â—t of Egypt this shall not be â—â—â—gotten but shall be rememâ—â—ed whilest there is a Kenite â—nd though Saul be sent to deâ—oy the Amalekites 1 Sam. 15.6 and the â—nite live amongst them yet â—ey shall be severed from them â— Sam. 15.6 And Saul said unto â—e Kenites Go depart get you â—wn from among the Amalekites 〈◊〉 I destroy you with them for 〈◊〉 shewed kindness to all the chilâ—â—en of Israel when they came 〈◊〉 out of Egypt Austin De Civitat Dei lib. 5. cap. 12. speakâ—â—g of the Romans that had such 〈◊〉 flourishing condition for a â—hile gives this for one reason â—hey were Men of Heroick Spiâ—s and had excellent Moralities â—d were delivered from that baseâ—ss of spirit that other People had â—d therefore God shewed some kind 〈◊〉 respect unto them Many Instanâ—s of the like kind might be giâ—â—n Sect. V. Fifthly God gives outwâ— things to the wicked in thâ— life to let the world see wâ— little good there is in all 〈◊〉 things that are here in 〈◊〉 world The things of this 〈◊〉 have no great worth in theâ— otherwise they would never so promiscuously cast up a down in the world It is a grâ— argument against their wortâ— because the wicked have thâ— in such abundance Certaiâ— if there were much good them they should never haâ— them It is an argument tâ— strength of body hath no grâ— excellency in it for an Oâ— hath it more than man An â—â—gument there is no great eâ—cellency in agility of body fâ— a dog hath it more than maâ— nor in gay clothes for a Peâ—cock hath them more than yoâ— nor in gold and silver for tâ— Indians that know not God eâ—joy of that worldly treasuâ—â— more than you And the like â—ay be said of Natural Excelâ—encies which are common to â—an with sensibles and of all â—orldly enjoyments that surely â—here cannot be any great good 〈◊〉 them because creatures of a â—ower worth have such a fulness â—f them This might be enough â—o convince us of their worthâ—esness had we no other arguâ—ents So likewise on the conâ—rary we may argue that surely â—here is no great evil in afflictiâ—ns in this world because the â—earest children of God are ofâ—entimes very sore afflicted â—hich would not be if there â—ere any such great evil in affliâ—tions as the world accounts of The low esteem that the people â—f God have had of the great â—hings of this world argues â—hat there is little true good in â—hem What said Luther of the Turkish Empire as great as it is â—ven thus Turcicum imperium â—uantum quantum est mica est quam pater-familias canibus projicit 〈◊〉 is no more but as a crum whicâ— the householder throws unto â— dog The Almighty sees thâ— things of this world as worthleâ— things comparatively to thoâ— of a better life and thereforâ— he 'll venture them amongst thâ— wicked though he sees they wiâ— abuse them and not give untâ— him the glory that 's due untâ— his great Name from them Though the wicked corrupâ— themselves in them and be sacrilegious in the injoyment oâ— them robbing God of his gloâ—ry yet however they are thingâ— of no great worth and therefore no matter if they havâ— them for a season As supposâ— you see a man gathering oâ— Crabbs under the tree thougâ— the Swine come grunting about and take them up yet he careâ— not much to drive them away they are but Crabbs let them have them But if he were gathering any choice and preciouâ— fruit if the Swine should come â—ithin the compass then he â—resently drives them away â—o for choice Mercies in Christ â—hen these are dispensed Oh â—hese are precious Fruit as â—earls they are not cast amongst â—wine Matt. 7.6 Here God makes a diâ—inction he expects to have â—ory to his great Name issuing â—om them and therefore he â—egards whether men be prepaâ—ed to give him the glory of â—hem yea or no and because â—e will not lose his glory in this â—espect therefore their hearts â—â—all be prepared But for the â—ommon blessings of this world â—hich are but as Crabbs the â—ord suffers the Swine of this â—orld to come grunting and â—o take them up A Blackâ—mith that works upon Iron â—â—ough a great many Cinders â—nd little bits of Iron fly up and â—own he regards them not â—ut a Goldsmith that is workâ—ng upon Gold he preserves every ray every ramentum aâ— dust of gold he 'll not lose tâ— very filings A Carpenter thâ— is only hewing of Timber 〈◊〉 regards it not much if Chips 〈◊〉 up and down but a Lapidaâ— that is working upon precioâ—â— stones every little bit there he 's careful to preserve Theâ— outward things they are but 〈◊〉 Chips and Cinders or such liâ— worthless things and therefoâ— God lets the wicked of tâ— world sometimes of them to eâ—joy so great a share Sect. VI. Sixthly The wicked enjâ— such fulness of outward thinâ— in this life that thereby tâ— Lord may shew what great goâ— things he hath reserved for 〈◊〉 own children Surely if tâ— slaves and vassals fare so weâ— it shall go well with the châ—â—dren if the Master be so goâ— and kind to those that are bâ— in his family of Creation he wâ— abundantly express his love and â—odness to those that are in his â—mily of Adoption Such shall â—th the Psalmist be rapp'd up â—to admiration Psal 31.18 19. O how great is â—y goodness which thou hast laid 〈◊〉 for them that fear thee If â—ose that fear thee not are so â—eat and mighty in the world â—at they can and do speak grieâ—us things proudly and contempâ—usly against the righteous If â—ch are so high and have their â—p so full then surely the goodâ—â—ss that 's laid up for them that â—ar thee must needs be to all â—miration True believers may â—ise their hopes about the great â—od things that are in store for â—em from the consideration of â—at abundant confluence of outâ—ard Mercies which meet upon â—e wicked And God would â—â—ve them to make this as one â—e of it and so we see David â—d Psal 73.24 25 26. Psal 73.24 The â—rmer part of the Psalm chiefly â—ns upon this Argument i. e. an Expostulation with deep reâ—soning about the prosperity 〈◊〉 the wicked which was very oâ—vious unto David's eye and 〈◊〉 part startling unto his thoughtâ— but when as he become bettâ—â— informed and understood somâ— what of this mysterious courâ— and hidden way of God's deaâ—ing with them amongst othâ—â— useful Inferences therefrom thâ— is one ver 25 26. laid down Verse 24. Thâ— shalt guide me with thy counseâ—
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
no lonâ— than this present life it is 〈◊〉 present pay you may blame yâ—â— selves Oh it is a very seriâ— thing and of no less than eâ—nal import we have now in haâ— How will many a soul lamâ— and howl and curse it self etâ—â—nally that it was not contâ— to trust God for hereafter 〈◊〉 would have present pay Sect. III. Thirdly The good things the â—cked enjoy in this present â—orld are the onely suitable â—â—ings to their hearts and what â—ould they do with any more â—â—reafter The things of this â—orld are the adequate objects 〈◊〉 the frame of their hearts Causâ—s corruptelarum non in illecebris sed in cordibus habemus vitiositas nostra mens nostra est Salvi de Guber l. 6. â—hese things do exceedingly â—ease them and give them all â—ntent they are commensurate 〈◊〉 their desires in these things â—â—ey hugg and bless themselves â—t as for the things that are to â—â—me hereafter the full revelaâ—â—on whereof is reserved to a â—â—me at after this life shall be â—pired these they are utterly â—angers to and as disagreâ—â—le to their genius they mind â—â—em not They desire no more â—t what will suit them now at â—â—esent what is carnal and â—â—rthly so as all their good then â—ds when their life comes to 〈◊〉 end And what would men that are carnal and wicked nâ— do in heaven Could they wâ— their corrupt principles 〈◊〉 wicked hearts have admoâ—â— there for a while which is 〈◊〉 possible there would be nothâ— there agreable to their tempâ— If they be so contrary unto 〈◊〉 now much more would theâ— contrary unto him then If 〈◊〉 they say unto God Job 21.14 Depart fâ—â— us for we desire not the knowlâ— of thy ways How grievâ— would the presence and visioâ— the Almighty be then 〈◊〉 them If they hate and maâ—â— the Saints of God now certâ—ly they would hate them mâ— more then Now the graces 〈◊〉 the faithful are imperfect 〈◊〉 yet they hate them for their â—ces sake much more would â— hate them then when their â—ces shall be perfect Now wicked have some common 〈◊〉 which do a little restrain keep them in and yet now â— hate the godly with a deaâ— hatred how exceedingly then â—ll their hatred rise when as 〈◊〉 the one hand the godly shall glorious in holiness and on 〈◊〉 other all the common gifts the wicked shall be taken aâ—y The portion of the wickâ— must needs end with this preâ—t life the things of a better 〈◊〉 are so unsuitable to their â—arts Their good things perâ—s may run parallel with their â—es holding out as long they live so as they may 〈◊〉 in their full strength Job 21.23 being â—olly at ease and quiet but when â—ath has cut the thread of â—eir lives all their good comes an end Sect. IV. Fourthly The wicked abuse â—e good things which here they 〈◊〉 enjoy and therefore they â—ll have none hereafter They â—nd them upon their lusts â—d sight against God in the â—ength of his own blessings â—s gentleness makes them great and in this their greâ—â—ness they rebell against him Tâ—â— benefits they are loaded wiâ—â— which should teach them thaâ— fulness towards and dependaâ— upon the giver are turned aâ— perverted by them to a quiâ— contrary course to bless theâ—selves in their evil way aâ— burn incense unto their dragg Hab. 1.16 Tâ—â— goodness of God which shoâ— lead them to repentance Rom. 2.4 they dâ—spise and after their hardnâ— and impenitent heart treasureâ— unto themselves wrath against day of wrath and revelation the righteous judgment of Gâ—â— Now if the wicked be thus uâ—faithful as how can they otherwise in the Mammon unrighteousness Luk. 16.11 which as 〈◊〉 them thus abused is rightly 〈◊〉 who shall commit to their truâ— true riches If they be thus aâ—sive and unfaithful in the goâ— things here surely the goâ— things of hereafter they shâ— not meddle with Alass heâ— â—o we see wicked men abuse â—â—eir mercies their riches to â—ide and carnal confidence â—eir pleasures to excess their â—â—fts to ostentation and vainâ—â—ory their preferments to amâ—tion their power to oppresâ—â—on their health to wantonâ—ess their prosperity to vaniâ— and contempt of the Word â—â—d Gospel Psal 69.22 their very table beâ—mes a snare before them and that â—hich should have been for their â—elfare it becomes a trap Now â—e abuse of their portion here â—nd their squandring away Gods â—ercies consuming them upon â—eir lusts Jam. 4.3 so as they serve not â—od at all in the abundance of â—l things shall unavoidably exâ—ose them to a want of all good â—ings hereafter Here they have â—â—d their fill hereafter they shall â—ve no more Sect. V. Fifthly The men of this â—orld they have no interest 〈◊〉 Jesus Christ and therefore though they have a large pâ—â—tion of the good things of tâ—â— world here given out unto thâ— yet being wicked when tâ—â— life shall end all their goâ— comes to an end They haâ—â— not an interest in Christ throâ— whom the rich treasures of iâ—â—â—nite grace are let out to all etâ—â—nity There 's no way or mâ— for the conveyance of eterâ— mercies but through the Lâ— Christ nor through him to aâ— but those that are in him Sâ— as have an Interest in Châ— here by a work of grace upâ— their hearts that interest 〈◊〉 carry on to the enjoyment 〈◊〉 eternal mercies The Condâ— of God's mercies through Chrâ— will eternally flow in glory â—â—wards them God hath diâ— Conduit pipes as I may 〈◊〉 of his grace to let out unto creatures there are some â—ser Conduit pipes and thâ— are opened through God's etâ—nal bounty oil butter aâ— honey the good things of this â—resent World run generally â—hrough these Pipes and so faâ—l â—own as well upon the wicked â—s the godly The Influences of â—od's general bounty the wickâ—d may partake of and sit under â—s distillations but now the â—urrent of God's Eternal Merâ—es is stopt by Justice from them 〈◊〉 as it cannot be opened to have â—y drop of that mercy let out â—pon them in that they have no â—â—terest in Christ by whom aâ—ne Divine Justice is satisfied â—â—d this current opened In the â—ean while the other smaller â—pes they run the general â—unty of God towards them â—ow the work of Jesus Christ â—e Second Person in the blessed â—rinity and that wherein the â—ry mistery of the Gospel lies 〈◊〉 that the Second Person in the â—rinity seeing the children of â—en capable of Eternal happiâ—â—ss and that there are gloriâ—s treasures with God to be communicated to them bâ— through their sin this current 〈◊〉 Divine Justice is stopped aâ— the fiery Flaming Sword of tâ—â— Law is turning every way 〈◊〉 keep the way of the tree of Liâ— so that these treasures cannot enjoyed neither the current 〈◊〉 unless the way be cleared aâ— Justice satisfied he out of pâ— to mankind that mankind 〈◊〉 not be put off with these geneâ— outward comforts comes aâ— satisfies God's
Infinite Justiâ— that so he might open the â—rent the Sluce of God's Infiâ—â— and Eternal Mercies Now hâ—â—py are those creatures who hâ— an interest in the Lord Chriâ—â— They are under the Influence God's Eternal Mercies the goâ— things of the Life to come 〈◊〉 theirs He hath satisfied 〈◊〉 Justice of God the Father 〈◊〉 them and so the great Pipeâ— opened the Conduit of Eterâ— Mercies and then flowes in 〈◊〉 Grace Infinite Eternal Grâ— till running out towards them â—w the men of the World â—ey live under the droppings of â—mmon bounty Job 21.12 13. Psal 65.11 12. Psal 73.7 Jerem. 12.1 and so God's â—ths may drop fatness on them â—t the current of Eternal Merâ—s is stopp'd towards them â—â—ey have no Interest in the Son 〈◊〉 these men have is but a little â—zling of God's general bounâ— through some crannies and â—s is all the good that ever â—â—ey are like to have which â—â—en it ends they shall have no â—ore The fruits of God's geâ—rall bounty and patience are â—e sole and only portion of â—me men who are under the â—urse of Justice and these shall â—ve what they earn and no â—ore they are at work upon â—e haâ—d terms of the Covenant 〈◊〉 works but strangers to and â—â—t within the bounds of the â—ovenant of grace and thereâ—â—re the Mercies of this Coveâ—nt which is full Ordered in all â—ings and sure they shall not have the drizlings of commâ— bounty upon them as creatuâ— shall be the all 2 Sam. 23 5. Isa 55.3 Acts. 13.34 they shall enjâ— Now Christ the head of the Câ—venant undertaking for belâ—vers satisfies God's Justice aâ— opens for them the Flood-gateâ— Eternal Mercies But as for â— unbelievers who by their unbâ—lief exclude themselves Justâ— blocks up the way of mercy â— them And here is the very â— between the condition of soâ— men and of others that soâ— have all their good things heâ— and others have an higher goâ— in the World to come Thâ— have an Interest in Christ thâ— have none §. VI. Sixthly They are no sons â— children and therefore they â— not to expect the portion tâ— belongs to children There â— some gifts that servants sâ— have and there are portioâ— â—at are left for children and â—ese are vastly different one â—om the other As rich men â—en they are to die and so â—ake their Wills and a dispoâ—ion of their estates they will â—ave some legacies to their serâ—â—nts and retainers who have â—ed with them and in some reâ—rds been serviceable to them â—rhaps to every servant in the â—use five pounds a piece or so â—t when they come to write in â—eir Will concerning their chilâ—en what such a son or such a â—ughter shall have that 's anoâ—er manner of business than â—ur or five pounds the portiâ—s they leave to them are great â—rtions such as are meet for the â—ildren of such a father Nay â—â—ey divide the all they have â—â—ong them excepting those â—w small bequests which are not â—orth the naming Now the â—uth is the whole World may â— divided between children and â—â—rvants for though the wicked be at defiance with God 〈◊〉 God by his over-ruling poweâ— so swaies the Scepter throughoâ—â— the World that he makes theâ— servants one way or other so 〈◊〉 they serve those Superintendeâ— designs of his in the Worlâ— which all things move in Subseâ—viency to though the course 〈◊〉 hidden Now these as servanâ— shall have some little legacy bâ— they must not expect the chiâ—drens portions This legacy 〈◊〉 allotted to them here and therâ—fore the portion of hereafteâ— which is the childrens righâ— they must not look for â— Ezek. 46.16 Thus saith tâ—â— Lord If the Prince give a gift nâ— any of his sons the inheritanâ— thereof shall be his sons it shall 〈◊〉 their possession by inheritance Bâ— if he give a gift of his inherâ—tance to one of his servants then â— shall be his to the year of libertâ— This was God's Law That if Prince gave a gift to his son thâ— son should inherit it for everâ— but if he gave it but to a servant â—â—en it should continue with him â—ut for a while So here lies the â—â—fference of God's Administraâ—â—on of all his gifts some to sons â—nd some to servants The â—â—ft he gives to servants shall â—ontinue but for a while withâ— a short time they shall all be â—lled for in again All the good â—â—ey have and comforts they enâ—y all those sweet morsels they â—ave fed upon and pleasant deâ—â—cacies they have delighted â—â—emselves in shall be all called â—or in again But that which he â—ives to his sons and children â—â—all be theirs for ever they â—â—all have mercy for ever though â—ot to enjoy it in the same way â—leasures that shall never fade â—heir comforts shall abide their â—ortion endure and their joy â—one shall take away from them â—oh 16.22 §. VII Seventhly The good things thâ— wicked enjoy are limited to thâ— present Life after which they shaâ— have no more in that all they have does come from God's patience Now the day of patience shine upon them and all the good the do enjoy is indulged them upoâ— that account but the time wiâ— come when patience shall wait nâ— longer and forbearance shall bâ— no more God's Spirit shall nâ— alwaies strive with man Gen. 6.3 Impenitent and wicked man And then when the day of patience is over and their Sun sets in a cloud and the blackness oâ— darkness covers them all theiâ— good things are gone Theâ— flowed from patience whilst it was manifested and during that time their good things they did enjoy but that day being past and the curtain drawn they bid adieu to all their good for ever As there are some Graces of the â—pirit of God in the Saints that â—n regard of their excercise shall â—ave an end here in this World â—o there are some Attributes of God that in regard of and as to â—he manifestation of them in that way that now God doth manifest â—hem in shall here in this World â—ave an end As the patience â—f God towards ungodly ones â—hen they die If the long sufâ—ering of God wait upon them â—ll their life long yet then it â—hall wait upon them no longer There 's no room for nor call â—nto repentance in the grave Now if the wicked hold all upon â—atience when the time of the â—xercise thereof in this World â—hall come to an end then all â—heir good shall end and determine with it §. VIII Eiâ—hâ—hly After this Life all the â—ood things of the wicked cease for they shall have to deal wiâ— God immediately in the worldâ— come This is worth the whiâ— of our observance The ungodâ— shall have to deal immediateâ— with God in the World to comâ— Now they have to deal with Goâ— through creatures and in the mâ—diation and intervention â— creatures is all their conversâ— And while they have to deâ— with God through creatures â— unjust Stewards they may
you may lose the opportunity and yeâ— time be still Opportunity Head is bald behind post est occasio calva and so if you let it slâ—â— by you cannot lay hold on 't to pull it back again Meet opportunity as it comes and take it bâ— the fore-lock if you intend thâ— advantage of it Now you havâ— the offer of mercy and Goâ— calls upon you Now he staâ—â— at the door Revel 3.20 Cant. 5.2 and knocks and 〈◊〉 Head is filled with dew and 〈◊〉 Locks with the drops of the night You know not how long Mercâ— at this wonderfull rate may waâ— upon you and therefore pâ—â— on The Scripture speaks of â— time of Visitation a time of Salvâ—tion a time whilst God may 〈◊〉 found A time when he hold out the Golden Scepter a timâ— wherein the Fountain runneth anâ— the Spirit proclaimeth Ho every one that thirsteth come ye to thâ— waters Luk. 19.44 2 Cor. 6. â—â— Psal 32.6 Est 5.2 Revel 22.17 Isa 55.1 Thus Jerusaleâ— had her time and all the severall Churches in Asia had their time and now we have our time And if we misimprove this time and walk unworthy of this Grace and Gospell of Christ this time will have an â—â—d and this Sun will go down at noon and set upon your heads and so set as to arise no more That dreadfull Oath Sworn by the Angel with such Solemn Circumstance will be clapt upon our heads that there shall be time â—o longer Revel 10.6 A time of Grace no longer a time wherein Gods Patience and Longsufferance shall wait upon us no longer a time wherein the Mercies of the Everlasting Gospell shall be tendred to us no longer This day if you will hear my voice harden not your Hearts said God to Israel but they hardned their Hearts and therefore God sware to them in his Wrath Psal 95.8.11 that they should never enter into his rest If it be so with us as it was with Israel in the Wilderness we do not know but this very day thâ— Lord may clap an Oath upon our Heads that we shall never enter into his rest Therefore take the time now and learn of the Ant Prov. 6.8 Prov. 10.5 that provideth her meâ— in Summer and gathereth her foâ— in Harvest Be as the Wise Soâ— of whom Solomon speaks thaâ— gathereth in Summer Consider the time of Mercy hastes away and we cannot with Joshua bid this Sun stand still There is nâ— Market nor Fair day that lasteth alwaies if the country wâ—â— not come in the Trades-maâ— will at last put up his wares Sâ— the Lords standing may be open and his shop free for sucâ— and such a time but if Soul will not come in and buy without money and without price hâ— will at last put up his wares aâ— his Jewells of Grace and theâ— be gone Oh then do not sleâ—â— in Harvest to the shame and confusion of your Souls but say thiâ— is our time and therefore what we will do for our Souls we will do it now Surely better it is now to accept of the best Mercies offered than in pain and torments to wish for Mercy when the least of Mercies will not be granted even one drop of water to cool the Tongue Luk. 16.24 §. VI. Sixthly Consider the assistance that is now offered you in order to the enjoyment of a Blessed Portion and this will be a great encouragment for you to put on You have assistance offered and such as if you close with will not fail to help you forwards to the obtainment of what 's desired Though the end designed be never so Glorious yet if difficulty obstruct in the way and the helps to carry on the design be slender or none at all this will wonderfully check the undertaking and render the attempter despondent in his hopes What can he do with whom there 's no power and who has no helps as to the effecting matters high and arduous Will not his Spirit fail as the body does succumb and crouch down under a burthen But now if assistance and help comes in and such as may raise the hopes upon account of probability to attain what 's aimed at this revives the man and stirs up strength these hopes and helps do reinforce and give encouragment to put on Thus it is with mortal men in order to the enjoyment of this Eternal Portion When they reflect upon their own weakness and consider the difficulties in the way when the height and dignity of the prize is objected and the lowness of their present state considered their Hearts may well sink down in a despairing despondence and they desist as men out of Heart and Hope But now when â—ssistance and help is offered and â—uch as will undoubtedly if well â—ccepted in the end effectually â—ring forth how will this reâ—ew the strength and engage â—he Heart to more and fresh atâ—emps You need not want help â—hough never so weak in your â—elves to carry on the most Gloâ—ious design for the Eternal Good of your Immortal Souls God himself offers to come in to â—elp The Lord is your helper Psal 72.12 Nehem. 9.20 He offers you his Spirit He â—â—ve his good Spirit unto Israel to â—â—struct them and withheld not his Manna from their mouth The Spirit that proceeds from the Father and the Son is offered â—ou to guide you into all truth Joh. 16.13 Psal 19.105 Psal 119.130 â—nd to shew you things to come You have the Word of God to be a Lamp unto your Feet and a Light unto your Fathâ—â— though you are ignorant yet this word is an enlightning help the entrance of thy word giveth light it giveth understanding unto the simple saith the Psalmist The veâ— Angels are Ministring Spirits seâ— forth to Minister for them Heb. 1.14 who shâ— be Heirs of Salvation Psal 91.12 And thâ— shall bear you up in their hands lest you dash your Foot against stone The Messengers and Mâ—nisters of the Gospell they aâ—â— for your help and you may râ—ckon of them as yours Whethâ— Paul 1 Cor. 3.22 2 Cor. 1.24 1 Thes 2.7 11. Col. 1.28 or Apollo or Cephas thâ— are all yours and are helpers 〈◊〉 your joy they Cherish you as Nurse does her Children they eâ—hort and comfort you as a Fathâ— doth his Children Their endeâ—vours are to present every mâ— perfect in Christ Jesus Eph. 4.12 Eph. 6.11 They aâ— the gifts of Christ unto hâ— Church for the perfecting of 〈◊〉 Saints for the work of the Miâ—stery for the edifying of the beâ— of Christ You have the whoâ— Armor of God which you mâ— put on to fence you against tâ— fiercest Assaults and Encounteâ— of your Spiritual Foes in yoâ— travail towards your Heavenly Canaan This is offered you and it is Armour of proof compleat for the whole man wherein you may defie the Devil and all his Instruments Eph. 6.13 14. and be able to quench all the fiery darts of the wicked