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
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
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
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
thing of nought Amos. 6.13 And yet alas is not this a truth that some of your Hearts if they were throughly searched this would be the language of them that you rejoyce in your Estates because by them you have fuell ministred unto your lusts Auro parieâ—es auro loquearia fulgent caâ—ita columnarum â—udus atque â—suriens ante fores nostras Christus in paupere moritur Hieron ad Gaudentium A poor man has not so much fuell for his uncleanness as you have nor so much fuell for his lust of pride as you have nor so much fuell for his lust of malice and revenge as you have your Worldly enjoyments give you an advantage to the satisfaction of your lusts beyond what poor men destitute of such enjoyments have Do not many rich men account the blessing the good and happiness of their Estates to consist in this very thing that now they have a more ample mean and opportunity for the venting or answering of their lust than ever they had before or than others have For a poor man cannot lay out so much money on an unclean wretch as you can do a poor man cannot go abroad and drink as you can doe and you rejoyce in this Now if this man have not his Portion here what man hath The Lord in mercy strike such a man's Heart in time But now on the other side a gracious heart when God blesses him in this World with an in-come of outward mercies though there be but a little grace yet it will be working thus The Lord hath raised my condition above my brother and therein the Lord gives me a larger opportunity to do him service than my brother hath or than I had before there is such a poor man he is an honest man but God knows he can do but little in the place where he is he hath but little means but God hath given me means and this enlarges my opportunity to do God service and for this my Soul blesseth God I account the happiness and good of my Estate to consist in this that now I may be of more use and do God more service and bring in a greater income unto his glory in doing good to my needy neighbour than otherwise I could have done or my poor brother can You that are rich men examine the workings of your hearts as to the good of your Estates wherein you account it lies If you find them work in this gracious way and manner it will be a blessed testimony that God gives you a Portion here and intends another Portion for you hereafter in the World to come §. VII Seventhly Observe what that thing is you strive to make most sure and endeavour to guard against these dangers whereto you fear it may be obnoxious What is the thing you labour most to secure your interest in that you may maintain a clear and indisputable title to it That which you strive to make most sure is the thing you count your happiness chiefly to consist in and what you are most industriously bent to secure is your choicest good Now are not your lands and livings your goods and credits the matter of your chief care Do not your thoughts most work about these how to make them sure to your selves your heirs and posterity Are not these the great concerns of your Hearts how to make good and maintain your title to your Possessions and Estates Is not this your inward thought Psal 49.11 that your houses might continue for ever and dwelling places to all generations to call your lands after your own names when in the mean while your precious Souls more worth than Worlds lye by neglected How it fares with them you regard not or at least not so much there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misit maciem in anima eorum Psal 106.15 leanness sent into them and you are not affected with it they prosper not and yet you lay it not to Heart Earthly concerns are your great business but your Immortal Souls you overlook and heed not to make sure their Eternal interest You are not solicitous about the pardon of your sin and the assurance of God's love in Christ about renewing and confirming Grace and the great business of your Salvation to make your calling and election sure 2 Pet. 1.10 and to secure your interest in Eternal mercies these are things the farthest off from your thoughts All you have to hold by when these things are spoken of or dinted upon the mind are some faint weary Soul-troubling sighs or cold fruitless wishes or dead liveless hopes that God will be mercifull but how or when or upon what account you know not nor much care so you can but get these more sad and grievous thoughts wiped off and your Hearts acquitted of them the new Moon and Sabbath gone Amos. 8.5 these solemn thoughts away that is your desire But as for the state of your Souls Luk. 13.24 Mat. 11.12 Luk. 16.16 2 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat animi intentionem i. e. A serious beating ones thoughts about the business of Eternity Jansen Beza Gerhard and their Eternal welfare you never strive about it The Kingdom of Heaven suffers no violence by you you are not of the number of those that press into it and instead of giving all diligence to make sure your Eternal Estate you make sure to give none at all whilst all your care endeavours and strength of your Spirits is laid out about securing your Worldly contents and no pains nor diligence is thought too much or grievous which is employed this way but the interest of your Souls lies by Now if these be not the men that have all their good in this present World what men have §. VIII Eighthly Consider what it is thou doest admire most men for and for which thou lookest upon them as happy Is it because such a man hath so much commings in by the year such possessions houses furniture such goods shop trading such credit esteem and repute in the World that therefore thou accountest him as happy Or he 's a man of great interest power and authority he is also to doe what not and therefore thou doest admire him Never weighing him in the ballance of the Sanctuary nor considering whether or no there be a work of Grace upon his Heart which is the only thing truly valuable but overlooking this accountest him happy for his Worldly income and enjoyments This is an argument that thou art in the dark as to the true spiritual riches to this very time Perhaps the men thou doest admire upon these accounts are vile persons being void of Grace and the true saving knowledge of God in Christ and yet thou doest admire them Art thou not carnall Is not the World thy God Doest thou not herein shew thy self like unto them and one of them Otherwise thou wouldest not admire them thus as
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
offer up the Prayers â—f the Saints Rev. 8.3 4. which was nothing else but the Mediaâ—ion of Christ bearing the Iniâ—uity of our holy things as Aaron was appointed to do Exod. 28.38 nothing but his Intercession for us at the right hand of his Father Rom. 8.34 How much then these things considered not only of Reason but Encouragement have we to â—eek to God by Prayer and that â—n the first place and the raâ—her when the things we are about are Matters of Eternal Moment This we shall find to be an efficacious way as of giâ—ing Glory to God so to conâ—ribute to our own advantage â—n bringing to pass the Event in Aime For by this means we do 1. Acknowledge our Dependency on God as the first Cause 2 Chron. 14.11 20.6 and give him the Glory of his Soveraign Power and Dominion over all Second Agents and of effectuallizing all Means in order to the End designed in acknowledging that without hiâ— we can do nothing Mat. 8.2 and this Power of God is the ground oâ— Prayer 2. By this means we put Goâ— in mind of his Promises Isa 43.26 and sâ— acknowledge not our Dependance on his Power only buâ— on his Truth and Goodness too and the Promises and Truth oâ— God are the Foundation of aâ— our Prayer That which encouraged Daniel to set his face tâ— seek unto God in prayer for thâ— restitution of liberty out oâ— Babylon Dan. 9.1 2 3. was God's Truth anâ— Promise revealed by Jeremiaâ— the Prophet that he would accomplish but Seventy years iâ— the desolation of Jerusalem That which encouraged Jehosaphat to seek unto God against the multitude of the Moabites which came up against him 2 Chron. 20.9 was his Promise that he would hear and help those that did pray towards his House in their Afflictions That which encouraged David to pray unto God for the stability of his House was the Covenant and Truth of God Thou hast revealed to thy Servant saying I will build thee an House 2 Sam. 2.27 28.29 therefore hath thy Servant found in his heart to pray this prayer unto thee And now O Lord thou art that God that is the same God in thy fidelity and mercy as thou wert and thy Words be true and thou hast promised this Goodness to thy Servant therefore let it please thee to bless the House of thy Servant c. Excellent to this purpose is that which Saint Austin observes of his Mother who very often and earnestly prayed unto God for her Son Aug. Confes l. 5. c. 9. when he was an Heretick Chirographa tua ingerebat tibi Lord saith he she urged thee with thine own Hand-writing she challenged in an humble and fearful confidence the performance of thine own obligations 3. Moreover by this means we hasten the Performance of God's decreed Mercies as also we retardate yea quite hinder his almost purposed and decreed Judgments The Lord had resolved to restore Israel to their wonted Peace and Honour Ezek. 36.37 Yet for all these things will I be enquired unto by the House of Israel to do it for them saith the Prophet The Lord had threatned destruction against Israel for their Idolatry Psalm 106.23 Had not Moses stood before him in the breach to turn away his wrath as the Psalmist speaks And we read of the Primitive Christians Just Mart. Apolog. that their Prayers procured Rain from Heaven when the Armies of the Emperours were even famished for want of Water Tertul. Apolog ca. 5. and that their very Persecuters have begg'd their Prayers All this is to let you see as the Excellency so the Necessity to season your Undertakings with Prayer And now you being to look out after a Matter of so great Moment as an Eternal Good for your Immortal Souls Surely it 's requisite to begin with Prayer When you consider the Excellency and Worth of the Prize desired then in the sense of your inability look up to the Power of God as able to the Truth of God as faithful to accomplish and make good all his Promises Say that he has commanded us to seek him Amos 5.4 to seek his strength and his face and that he has promised Psa 105.4 that those that ask shall have Matth. 7.7 and they that seek shall find And that he hath promised to give that which is good Psa 85.12 and good gifts to them that ask Luke 11.13 him and that he would hasten and speed the Work when he is sought unto about it for before they call Isa 65.24 he will answer and whiles they are yet speaking he will hear And thus as you are to begin with Prayer so by Prayer also you are to carry on and season as the whole of your Christian Life so every of those directions or means that shall be offered to you or embraced by you in order to the obtainment of your desired End §. II. Secondly Imaginaria in seculo nihil veri Tertul. de coron mil. cap. 13. Would you have an Eternal Good to be your Portion endeavour then to yet a true sight and thorow apprehension of the Nature of all Worldly and Created Good See the Vanity that is in it and the Vexation of Spirit issuing from it Consider it in its Insufficiency to satiate the Desâ—res and quiet the Motions of an Immortal Soul Behold it not as it comes but as going from you View not so much its Face and Promises as its Back-parts and Disappointments Lift up and look under the Vizard that is upon all Worldly Good and see it in its Intrinsick Nature and view it fully to its latter end and then your Affections cannot but loosen from it as from a filthy Harlot whose rotten and deformed Carkass is onely set off with a little Paint or some outward Dress and Trimming on purpose to allure the Simple to destruction Nay if there were any solid Good in these Worldly Enjoyments to be found which there is not How fleeting and uncertain notwithstanding are they How short is the time wherein we may hope for not promise to our selves at all a fruition of them The words of the Apostle are very Emphatical to this purpose 1 Corint 7.29 The time is short It remaineth that both they that have Wives be as though they had none and they that weep us though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use this World as not abusing it That is as not to be drowned and smothered in the Businesses of this Life as if there were any fundamental and solid Utility in them for saith he The fashion of this World passeth away The Apostle's Exhortation is beset at both ends with a strong Enforcement First The Time is short The Apostle as the Learned conceive useth a Metaphor from Sails or Curtains or Shepherds Tents as Hezekiah
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
and afterwards receive me to glorâ— If the wicked have such a larâ— measure of worldly wisdom surely I shall not want thy couâ—sel says David unto God they be glorious with their goâ—den chains so as pride compassâ— them about as a chain ver 6. surly the glory reserved for tâ—â— children is exceeding great which after a while they shâ— be received to Fugiendum est ad clarissimam patriam ibi pater ibi omnia Aug. de Civit Dei Thus David iâ—ferrs and applies to himself 〈◊〉 particular Thou shalt guide 〈◊〉 with thy counsel and afterwarâ— receive me to glory And mark â—ow the Psalmist pursues this â—nference in a glorious acclamaâ—ion Whom have I in heaven but â—hee and there is none upon earth â—hat I desire besides thee My flesh â—nd my heart faileth but God is â—he strength of my heart and my â—ortion for ever The wicked â—hey have their portion here and the lines do often fall to them in pleasant places Surely then it shall go well with them â—hat fear God which fear before him Eccles 8.12 The Lord himself he will be their portion â—f the Dogs fare so well the father keeps a good house If the hang-bies may have such Doles certainly there is good provision for the children within As by the afflictions that lie upon the Godly in this world God doth declare to wicked men what fearful Judgments do abode them and would have them from thence to argue to their future dreadful state and the great evils that are like to befal them For if judgment begin at the house of God what shaâ—â— the end be of them thâ—t obey nâ—â— the Gospel of God 1 Pet. 4.17 So by the prosperity of the wicked in this world God dotâ— declare to his children whaâ— choice things are reserved foâ— them and would have them from thence to argue to their future happy estate and the great good things they shall enjoy Sect. VII Seventhly The Lord knows that he hath time enough to manifest his Justice upon the wicked hereafter Magna Dei ira est quando peccantibus non irascatur Deus Hier. Epist 33. ad Castrat and therefore he will let them enjoy somewhat here The Lord has an eternity hereafter for the punishment of the wicked Their sweet bits shall cost them dear enough and their pleasant morsels go down with a sufficiently bitter sauce Saith God I have an Eternity for the declaration of my â—ustice in heaven and therefoâ—e let â—hem have somewhat for a while As you know it is natural in all when they see a man going to Execution that is not like to â—ive above an hour or two every one is ready to pity him and to be any way officious to him Oh Aeternitas â—on est peâ— sâ—d ratime paenae sed decidit propter aeternitatem personae punitae culpae remanentis Scot. in quart Sentent distinct 46. qu. 4. saith every one the Man shall not have comfort long we cannot do much for him he shall have pain enough e'er long and misery enough e'er long and so every one pities him and that because his misâ—ry is near and before him Even so the misery of the wicked is not far off it is before them even a misery that shall run parallel with Eternity And therefore saith God let them rejoyce a while and let their hearts cheer them in this their day they have not long to be merry in let them walk in the waâ—s of their heart and in the sight of their eyes after a while I will bring them into judgment Eccles 11.9 Dan. 5.5 6. Surely this Consideration should be like Belshazzar's hand-writing upon thâ— Plaister of the Wall to all wicâ—ed and ungodly ones in thâ— midst of their worldly fulnesâ— causing their countenances tâ— change and their thoughts tâ— be troubled in them and thâ— joynts of their loyns to be looâ—ed and their knees to smite onâ— against another to think Oâ— could they but lay it to heart â— that this pleasant life will endure but for a while these dayâ— will quickly be at an end anâ— then they launch out into thâ— miserable gulph of all Eternity when their torment does begin but shall never end and thaâ— all the good things of this present life they do enjoy are buâ— indulged them for a season anâ— this because there is time enougâ— for their misery in Eternal Confinement yet behind to seiâ— upon them Sect. VIII Eighthly God gives a large â—â—rtion of outward Mercies unto â—e wicked in this life because 〈◊〉 takes occasion from hence to â—â—ch a great deal of glory to his â—â—n Name In this way and â—urse of dealing with the wickâ— he gains great glory to himâ—â—â—f in bringing about his own â—ds As sometimes he doth it â—â—at they might stumble and â—rden their hearts How many â—cked men stumble upon the â—ock of their own enjoyments â—heir table becomes a snare before â—â—m Psal 69.22 and that which should have â—n for their welfare does become â—rap Psal 9.16 They are snared in the â—rk of their own hands And â—w are their hearts hardened â—â—rough their fulness even to â—ch a pitch of hardness that â—ey are even as a piece of the â—her milstone Isa 8.15 Though at last â—ey shall be broken by judgâ—ent yet by mercies they canâ—t be melted Thus their mercies cause them to stumble and 〈◊〉 and be bâ—oken and snared 〈◊〉 taken Their mercies frequeâ—â—ly work to ripen them in thâ— sins and from the pleasant râ— of worldly enjoyments thâ— grows in them the bitter fâ—â— of gall and wormwood Deut. 29.18 〈◊〉 wicked suck as 't were a juâ— from their worldly fulness whâ— feeds and ripens them in thâ— sin Like the Spider turnâ— what she extracts from sweetest flower into deadly pâ—â—son Tit. 1.15 Vnto them that are desâ— and unbelieving is nothing prâ— saith the Apostle but even thâ— mind and conscience is defilâ— Hence the Lord lets wicked 〈◊〉 go on a long time till their be fully ripe and then to gloâ—â—fie his great Name in a way 〈◊〉 justice on them he puts in 〈◊〉 sickle So Isa 33.1 Isa 33.1 Wo to tâ— that spoilest and thou wast not spâ—ed and dealest treacherously 〈◊〉 they dealt not treacherously wâ— thee when thou shalt cease to spâ— tâ—ou shalt be spoiled Thou maist on a while and spoil as thou â—lt but when thou hast done â—oiling thou shalt be spoiled â—he King of Assyria may grow â—ell and wax great he may â—ise himself upon the ruins of â—od's people but his heart is â—eed up thereby to his destruâ—ion For it shall come to pass â—en the Lord hath performed his â—ole work upon mount Sion Isa 10.12 16. and 〈◊〉 Jerusalem that he will punish â—â—e fruit of the stout heart of the â—ng of Assyria and the glory of â—s high looks The Lord of hosts â—ll send among his fat ones leanâ—ss and under his glory he will â—ndle a
burning like the burning 〈◊〉 a fire Isa 10.12 16. As the â—ssyrian glorified himself in the â—esolations of Israel so will the â—ord bring about his own ends â—d glorifie his great Name on â—oud Assyria As he got himâ—â—lf glory upon the imperious â—gyptians before when ripe for â—in at the red Sea Zâ—char 11.8 Thus the pride of Assyria is brought donâ— and the scepter of Egypt deparâ— away and the Lord alone is 〈◊〉 alted in that day Isa 2.17 Isa 2.17 Sect. IX Ninthly Sometimes the wicâ—ed prosper in this world bâ—come great and are mighty 〈◊〉 power that so by them Goâ— may chastise and correct his owâ— people And thus the flourisâ—ing rod of the wicked is laâ— upon the lot of the righteous Psal 125.3 anâ— wicked men are advanced thâ— they may be as thorns and brâ—â—ers unto God's People By the he scourgeth his own inherâ—tance He gives a king in his aâ—ger and after takes him away 〈◊〉 his wrath Hos 13.11 Hos 13.11 Tâ—â— Canaanites were left in the lanâ— that by them the Lord migâ—â— prove Israel and they were â— thorns to prick and grieve theâ— Probably many of these whâ— were thus bitter enemies untâ— Israel were mighty and prosperous in the world not bâ—cause God loves them but that â—o they might be the more able â—nd fitted and so imployed for â—courges unto his People God â—ives the wicked such a large Dole of outward Mercies not â—ut of his love to them though â—hey are ready to gather that Argument but out of his displeasure towards others The Lord makes use of them only â—s a Rod to whip others whereâ—n when they have served his design then the Rod shall be â—ast into the fire and so burned Thus the Prophet speaks of the â—ofty Assyrian and calls him the Rod of God's anger and saith Isa 10.5 that when the Lord shall have performed his whole work upon â—mount Sion then under his glory ver 12 16. he will kindle a burning like the burning of a fire and so the rod of Assyria shall be consumed The Lord gives his Israel into the hands of the Egyptians under sore servitude for many years on the side of their oppressors there Eccles 4.1 is power but they had no comfâ—â—ter they are afflicted and strangers serve under hard boâ—dage they are in a land that not theirs and hardly entreaâ—ed all this comes to pass nâ— because the Lord loved the â—gyptians and hated the Israelite No the Egyptians are onely scourge and as a pricking brieâ— and grieving thorn unto Israâ—â— to preserve them in God's feaâ— and quicken their graces aâ—â— spiritually raise their hearts tâ— the time appointed and thâ— that nation whom they shall servâ— will I judge saith the Lorâ— Gen. 15.13 14. and afterwaâ—â— shall they come out with great sâ—stance The like might be saâ— of the great men of Babylon whereof the Prophet Isaiah châ— 47.6 7. and many others inâ— whose hands God has giveâ— great things that so they migâ—â— thereby be fit instruments to caâ—ry on his design in the scourgâ— and chastisement of his people Sect. X. Tenthly The Lord gives a â—ge Dole of outward mercies to the wicked in this life to â—ch us who profess the knowâ—ge of God and an interest him as our God to be and 〈◊〉 like unto him Is God kind to his enemies so should we also unto our enemies Is so bountiful in his gifts then â—nce we should learn to praâ—ce those Divine Lessons left on record and exemplified our Saviour Christ Luk. 6.27 28 35 36. to love our â—â—emies to do good to them that â—te us to bless them that curse 〈◊〉 to pray for them which deâ—â—ghtfully use us and to be merciâ—â—l as our heavenly Father is also â—â—rciful Thus shall we be the â—â—ildren of the highest for he is â—nd unto the unthankful and to â—â—e evil Luke 6.36 What betâ—â—r pattern can be set before us â—an a pattern from our heavenâ—â— Father Whence can we â—â—ke an Exemplar whereon unerringly to build our practâ— but from the God of truth 〈◊〉 whose ways are judgmenâ— What more effectual meanâ— the impressing and setting hoâ— of practical truths can there 〈◊〉 than Example upon Precept 〈◊〉 both these given by God hâ—â—self In that God is thus boâ—â—tifully good and liberal to â— wicked hence we are to leâ—â— kindness to our enemies and do good not only humanitâ— as they say but homini 〈◊〉 only to humane nature but 〈◊〉 men though they act contrâ— to us and be against us Wâ— more against and enemies unâ— God than the wicked of tâ— world who are dead in sins â— trespasses and yet we see hoâ— bountiful the Lord is unto theâ— in dealing them out such larâ— Doles of outward mercies Oâ— let us learn hence to be like oâ— heavenly Father in doing gooâ— May not we argue our selvâ— from hence into such a framâ— Surely the design of God herein to teach us to lay aside all maâ—e and envy and all revenges 1 Pet. 2.1 Rom. 12.19 â—d to overpower our passions â— a spirit of meekness and to 〈◊〉 like God himself whose â—age we bear in heaping coals 〈◊〉 fire upon the head of our foes 〈◊〉 being overcome of evil but â—â—ercomeing evil with good Rom. â— 20 21. Sect. XI Again The Lord gives such â—arge Dole of outward good â—ngs to the wicked in this life â—cause he would have no arguâ—â—nt for love or hatred drawn â—m these outward things â—â—e nature of man is prone to â—her an Argument of love or â—red from the dispensations 〈◊〉 providence in this world â—d herein judgeth after the â—h as if what 's pleasing to 〈◊〉 flesh and sensual appetite â—uld argue God's love and â—at's grievous and burdensome 〈◊〉 the carnal part should be an argument of his displeasurâ— How frequent are the conclâ—sions of men in Scripture-Râ—cord according to this hypâ—thesis Thus Rabshakeh arguâ— for his Master Sennacherib agaiâ— Hezekiah His Master had be very prosperous and success in his Martial Undertaking saith he Hath any of the Gâ— of the nations delivered his lâ— out of the hand of the king of â—syria Isa 36.10 18 19 20. Where are the Gods of hâ— math and Arphad Where are 〈◊〉 Gods of Sepharvaim And hâ— they delivered Samaria out of 〈◊〉 hand Who are they amongst the Gods of these lands that hâ— delivered their land out of my haâ— that the Lord should deliver Jeâ—â—salem out of my hand Am I 〈◊〉 come up without the Lord agaâ—â— this land to destroy it Isa 36. â— Rabshakeh bolsters up himself a confidence that God was wâ— him and why forsooth tâ—â— had all along been so prosperâ— and successful Am I now 〈◊〉 â— saith he without the Lord â—gainst this land to destroy it â—he successes we have had are â—â—guments sufficient to inform â—s that he is with us and that â—e will succeed them to us How â—any wicked men are there â—â—at upon this bottom stay
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
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
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
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
and feeble resolutions to put on for an Eternal Portion and they have never brought forth but have always withered in the Bud and proved abortive and If I should hold on at this trifling rate I should lose my self for ever and my precious Soul which is oâ— more rate than ten thousanâ— Worlds would never comâ— into the Bundle of Life with thâ— Lord my God 1 Sam. 25.29 That Blessed Portion which the Lord Chrisâ— hath purchased by his Precious Death and which is now freely offered in the Gospel would be forfeited by me And therefore now I 'll press towards thâ— Mark and the more supinâ— and careless I have hitherto been so much the more through Grace I hope I shall reach oâ— for the future to Those thingâ— which are before Phillipians 3 13 14. If you could find youâ— hearts working at this rate iâ— would be a good Argument noâ— onely that your Judgments arâ— convinced but that your Wiâ—â— are overcome and that thâ— Day of Gods Power hath lightned upon you to make you willing Psalm 110.3 Do not we see that a man in his Journey when he hath lost some time in his way does speed his pace the more and hasten towards the latter end of the Day to redeem the lost time before Night come on And do we not see that the shorter time a man has to do his work in having slipt some time already so much the more does he double his Diligence and apply himself to his Business that he may regain what 's lost and inne all at latter end The Case is your own you have lost much time and trifled long in the way therefore now put on to make sure your Eternal Portion §. III. Thirdly There 's a possibility that yet you may enjoy an Eternal Good hereafter and therefore you should put on You know not of any definitive sentence that is out against you you know not neither can you say Heb. 3.18 Deut. 29.29 that God has sworn in his wrath that you shall never enter into his rest Secret things belong to God but things which are revealed belong unto us and to our children And God never told you neither hath ever revealed it to any man living that you shall be excluded his Eternal Mercies and therefore put on Argue with your selves the possibility of Eternal Happiness from the great sinners that have been received to mercy were not Manasseh the prodigall the thieâ— upon the cross and Paul thâ— chief of sinners all received to mercy 2 Chron. 33.12 13 Luk. 15.20 23.43 1 Tim. 1.15 Were not the Corinthians as vile as the vilest such were some of you saith the Apostle and yet they were washed and sanctified and justified in the name of the Lord Jesus and by the Spirit of their God 1 Cor. 6.11 Had not the Ephesians their conversation in times past in the Lusts of the Flesh fulfilling the desires of the Flesh and of the Mind and were by Nature the Children of Wrath even as others And yet God who is rich in mercy did quicken them together with Christ Eph. 2.3 4. Consider whilst you are on this side the Grave there 's hopes Isa 38.11 that yet you may see the Lord in the Land of the Living Say surely the Lord would not have lengthned out my dayes hitherto unless he had meant it to be a space for Repentance and for a time wherein to turn unto him he would not have offered mercy to me thus long and still hold on to offer mercy were my state hopeless and helpless and desperate Were I got beyond the time of possibility I should never hear such Gracious Invitations and tenders of mercy made as by Gods Messengers and Ambassadours of Reconciliation are from time to time held out unto me Say the Lord would never have put such thoughts into my Heart as these about my present and Eternal state and his wayes and dealings with me in order thereunto if there were not a possibility for me to be saved I 'll conclude therefore that it is possible and so I 'll put on for it Why may not I come to enjoy the sure mercies of David Isa 55.3 as well as others What should lett If I repent truly of my sins and by a stedfast Faith cleave unto the Promises of the Gospel does not Gods Eternal Faithfulness back them and his Justice rest satisfied in the Merit of his Son And is not he Faithfull and Just to forgive us our sins 1 Joh. 1.9 Surely the possibility that yet you may enjoy an Eternal good should be a cogent argument to put you on §. IIII. Fourthly Not only the possibility but the probability may much prevail with you For on Gods part it seemeth more probable thou mayest enjoy an Eternal Good than Millions in the World For howsoever many men by abuse of the means may make their condition far worse than that of Heathens and Pagans yet if we speak strictly in respect of the means themselves it is far more probable thou that hast the means shouldest enjoy an Eternal Good rather than those that enjoy them not The greatest part of the World sits in horrible darkness without any light to them the Word hath not come the light of the Gospell revealing an Eternal Good hath not shined forth so that on Gods part and the means it is far more likely that God wills thy enjoyment of an Eternall Portion of Good rather than those to whom he sends no Prophets at all It is true the Word is sometimes sent to harden men and it becomes the Savour of Death but this is after men have horribly abused it and it is not the proper and genuine effect of the Word but accidentall through the Indisposition and Obstinacy of the hearers Then only it is that God sayes Go and make the Heart of this People fat and make their ears heavy and shut their eyes Isa 6.10 Well then let this consideration encourage you to put on for an Eternal Good God hath not withdrawn or denied the means to thee yet he sends his Prophets and Ministers to call thee to him Why doth God Vouchsafe all this to me Who should awake and bethink themselves if I do not Who should put on for â—n interest in the Everlasting Good if I do not who am so â—ften exhorted Do any in the World stir up themselves to â—ake hold of the good of Gods chosen and shall not I who enâ—y the powerfull means of Grace Thus that probability which yet thou art under if duâ—y considered may put thee on §. V. Fifthly You know not how â—ong the offer of such a mercy â—s an Eternal Good may be â—ade unto you and therefore â—ow put on to make it sure The time of this offer will not â—ndure for ever You have now â—n opportunity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opportunity will not â—ong continue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opportunity is couâ—â—ed within time and
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