An Ark for All Gods Noahs, Text (2 of 5)

An Ark for All Gods Noahs · Text (2 of 5)

p. 93Firſt, His Eternity, when he ſaith, I will be.

Secondly, His Immutability, when he ſaith, That I will be. The Rabbins upon this Text expreſſe themſelves after this manner, Vide Ainſw. and D. Ri…. on the place. The Hebrew words in this Exod. 3. and their ſeveral ſignifications do well agree with the name Jehovah, which implieth, that God here ſending Moſes, is eternal in his being, ſaithful in his promiſes, and Almighty in the performance thereof.Exod 3The bleſſed God ſaid unto Moſes, ſay unto them, I that have been, and I the ſame now, and I the ſame for time to come, &c. but others more agreeable to the Chaldee Paraphraſe expreſs themſelves thus, I, he that is, and was, and hereafter will be, hath ſent me unto you. But 'tis obſervable, that the Angel of the waters unites all differences p. 94of time in that great and glorious acknowledgment, Rev. 16.5. Thou art righteous, O Lord, which art, and waſt, and ſhalt be, becauſe thou haſt judged thus. God is a God of that infinite excellency and glory, that 'tis utterly impoſſible for him to be better, or other than he is. If God ſhould in the leaſt be alterable or mutable, he would preſently ceaſe to be God. God is a God of that tranſcendent excellency, that there can be nothing added to him, nor nothing ſubſtracted from him: If you adde any thing to him, you deny him to be God; and if you take any thing from him, you deſtroy his being, Jam. 1.17. Pſal. 90.2. From everlaſting to everlaſting thou art God: And Mary hath choſen the better part, which ſhall never be taken from her: God is eternal, as neither being capable of a beginning nor ending; and therefore the Egyptians uſed to ſignifie God by a circle: and the Perſians thought that they honoured God moſt, when going up to p. 95the top of the higheſt Tower, they called him the circle of heaven; now you know a circle hath no end: And it was a cuſtome among the Turks to go up every morning to a high Tower, and to cry out, God alwayes was, and alwayes will be, and ſo ſalute their Mahomet. Some things have a beginning, but no ending, as Angels, and the ſouls of men; and ſome things have no beginning, and yet have an end; as the Decrees of God in their final accompliſhment; and ſome things have both a beginning and an ending, as all ſublunary things; but God hath neither beginning nor ending: All creatures have a laſting, Angels have an outlaſting, but God hath an everlaſting being, 1 Tim. 1.17. Now unto the King eternal, immortal, inviſible, the onelyonly wiſe God, be honour and glory, for ever and ever, Amen. God is without beginning and end, firſt and laſt, paſt and to come, Pſal. 102.25, 26, 27. Of old haſt thou laid the foundation of the earth, and the heavens p. 96are the works of thy hands. He that made heaven and earth muſt needs be before them, and therefore eternal; but this God did, ergo.They ſhall periſh, but thou ſhalt indure, yea, all of them ſhall wax old like a garment; as a veſture ſhalt thou change them, and they ſhall be changed: But thou art the ſame, and thy years ſhall have no end. Were there no other Scripture to prove the eternity and immutability of God, this were enough. Whatever changes may paſs upon the heavens and the earth, yet God will alwayes remain unchangeable and unalterable. By what hath been ſaid, 'tis moſt evident that God is an everlaſting portion, that he is a never failing portion.

But now all earthly portions are very uncertain; now they are, and anon they are not, Prov. 23.5. Wilt thou ſet thine eyes upon that which is not? for riches certainly make themſelves wings, they flie away as an Eagle towards heaven. Though the fooliſh world call riches ſubſtance, yet they have no ſolid ſubſiſtance: All earthly portions are as tranſitory p. 97as a ſhadow, a ſhip, a bubble, a bird, a dream, an arrow, a poſt that paſſeth ſwiftly away. Riches were never true to any that have truſted in them. In this Text Riches are ſaid not to be, becauſe they do not continue to be; Croſſus was ſo rich that he maintained an Army with his own Revenues; yet he, his great army, with his ſon and heir fell together, and ſo his great Eſtate fell to others.they will not abide by a man, they will not long continue with a man, and therefore they are as if they were not. All earthly things are vain and tranſitory, they are rather ſhowes and ſhadows than real things themſelves; 1 Cor. 7.31. For the faſhion of this world paſſeth away: The Greek word foreign ſignifies a Mathematical Figure, which is a meer notion, and nothing in ſubſtance. All the glory of this world is rather a matter of faſhion than of ſubſtance, 'tis a body without a ſoul, 'tis a golden ſhell without a kernel, 'tis a ſhew without a ſubſtance; there is no firmneſſe, there is no ſolidneſſe, p. 98there is no conſiſtency, there is no conſtancy in any of the creatures. All the pomp, and ſtate, and glory of the world is but a meer piece of Pageantry, a Mask, a Comedy, a Fantaſie; Act. 25.23. And on the morrow when Agrippa was come and Bernice with great pomp. The original words foreign ſignifie great fantaſie, or vain ſhew. The greateſt glory and pomp of this world in the eye of God, in the account of God, is but as a fantaſie or a ſhadow. It was a cuſtome in Rome, that when the Emperour went by upon ſome great day in all his Imperial pomp, there was an Officer appointed to burn flax before him, and to cry out, Sic tranſit gloria mundi, ſo the glory of this world paſſeth away: And this was purpoſely done to put him in mind, that all his honour, pomp, glory, and grandure ſhould ſoon paſſe and vaniſh away, as the flax did that he ſaw burnt before his eyes.

p. 99That great Conquerour of the world, Alexander, Plutarch in the life of Alexander, &c.cauſed a Sword in the compaſſe of a Wheel to be painted upon a Table, to ſhew, that what he had gotten by the ſword was ſubject to be turned about by the wheel of Fortune: and many great Conquerours, beſides him, have found it ſo, and many now alive have ſeen it ſo.

Look, as the Rainbow ſhews it ſelf in all its dainty colours, and then vaniſheth away; ſo doth all worldly honours, riches, and preferments ſhew themſelves, and then vaniſh away: and how many in our dayes have found it ſo? When one was a commending the riches and wealth of Merchants; I do not love that wealth, ſaid an Heathen which hangs upon ropes, for if they break, the Ship and all their wealth miſcarries. Certainly within theſe few moneths the miſcarrying of ſeveral Ships hath cauſed ſeveral Merchants ſadly to miſcarry. A ſtorm at Sea, a ſpark of fire, an p. 100unfaithful ſervant, a falſe oath, or a treacherous friend, may quickly bring a man to ſit with Job upon a dunghil. Look, as the bird flies from tree to tree, and as the beggar goes from door to door, and as the pilgrim travails from place to place, and as the Phyſician walks from Patient to Patient; ſo all the riches, honours, and glory of this world do either flie from man to man, or elſe walk from man to man. Who knows not, that many times one is made honourable by anothers diſgrace? another is made full by another mans emptineſſe? and a third is made rich by anothers poverty? how ſoon is the Courtiers glory eclipſed, if his Prince doth but frown upon him? and how ſoon doth the Prince become a peaſant, if God doth but frown upon him? Now one is exalted, and anon he is debaſed; now one is full, and anon he is hungry; now one is cloathed gloriouſly, and anon he is cloathed with rags; now one is p. 101at liberty, and anon he is under reſtraint; now a man hath many friends, and anon he hath never a friend. There is nothing but vanity and uncertainty in all earthly portions. But

Fifteenthly, and laſtly, 15As God is a permanent and never failing portion, ſo God is an incomparable portion; and this follows clearly and roundly upon what hath been ſaid. For,

1. If God be a preſent portion, a portion in hand, a portion in poſſeſſion; and

2. If God be an immenſe portion, if he be the vaſteſt, the largeſt, and the greateſt portion; and

3. If God be an all-ſufficient portion; and

4. If God be the moſt abſolute needful and neceſſary portion; and

5. If God be a pure and unmixed portion; and

6. If God be a glorious a happy, and a bleſſed portion; and

p. 1027. If God be a peculiar portion; and

8. If God be an univerſal portion; and

9. If God be a ſafe portion, a ſecure portion, a portion that none can rob or wrong us of; and

10. If God be a ſuitable portion; and

11. If God be an incomprehenſible portion; and

12. If God be an inexhauſtible portion, a portion that can never be ſpent, that can never be exhauſted or drawn dry; and

13. If God be a ſoul-ſatisfying portion; and

14. If God be a permanent and an everlaſting portion; then it muſt very neceſſarily follow, that God is an incomparable portion: but ſuch a portion God is, as I have proved at large; and therefore beyond all diſpute, God muſt needs be an incomparable portion. Prov. 3.13, 14, 15. Happy is the man that findeth wiſdome (that is, the Lord Jeſus Chriſt) and the p. 103man that getteth underſtanding, for the merchandize of it is better than the merchandize of ſilver, & the gain thereof than fine gold. She is more precious than rubies, and all the things thou canſt deſire are not to be compared to her. All the Gold of Ophir, and all the ſilver of the Indies (which are but the guts and garbidge of the earth) are nothing, yea leſs than nothing, compared with God. God is a portion more precious than all thoſe things which are eſteemed moſt precious. A man may deſire, what not? he may deſire that all the mountains in the world may be turned into mountains of gold for his uſe, he may deſire that all the rocks in the world may be turned into the richeſt pearls for his uſe, he may deſire that all the treaſure that is buried in the Sea may be brought into his Treaſuries, he may deſire that all the Crowns and Scepters of all the Princes and Emperours of the world may be pil'd up at his gate (as they were once ſaid to p. 104be at Alexanders) yet all theſe things are not comparable to a Saints portion, yea, they are not to be named in that day, wherein the excellency of a Saints portion is ſet forth. Horatius.Horace writes of a precious ſtone that was more worth than twenty thouſand ſhekels; Plinius.and Pliny valued the two precious pearls of Cleopatra at twelve hundred thouſand ſhekels; but what were theſe? and what are all other precious ſtones in the world? but dung and droſſe in compariſon of a Saints portion. Phil. 3.7, 8, 9.Phil 3:7Phil 3:8Phil 3:9I have read a ſtory of a man, whom Chryſoſtom did feign to be in priſon Oh, ſaith he, if I had but liberty, I would deſire no more, he had it; Oh then, if I had but for neceſſity, I would deſire no more, he had it; Oh then, had I for a little variety, I would deſire no more, he had it: O then, had I any office, were it the meaneſt, I would deſire no more, he had it; Oh then, had I but a Magiſtracy, though over one Town only, I would deſire no p. 105more, he had it; Oh then, were I a Prince, I would deſire no more, he had it; Oh then, were I but a King, I would deſire no more, he had it; Oh then, were I but an Emperour, I would deſire no more, he had it; O then, were I but Emperor of the whole world, I would then deſire no more, he had it; and yet then he ſits down with Alexander, and weeps, that there are no more worlds for him to poſſeſſe. Now did any man enjoy what he is ſaid to deſire, it would be but a very mean portion compared with God: we may truly ſay of all the honours, riches, greatneſſe, grandure and glory of this world, compared with God, as Gideon ſometimes ſaid of the Vintage of Abiezer, The gleanings of Ephraim are better than the Vintage of Abiezer; Judg. 8.2.Judg 8:2ſo the very gleanings, yea, the ſmalleſt gatherings of God are far better, and more excellent, and tranſcendent, they are more ſatisfying, more delighting, more raviſhing, more p. 106quieting, and more contenting than all earthly portions are, or can be: What compariſon is there between a drop of a bucket, and the vaſt Ocean? between a weak drop, which recollecting all its force, yet hath not ſtrength enough to fall, and the mighty waters? or what compariſon is there between the duſt of the ballance and the whole Earth? why, you will ſay, there is no compariſon between theſe things; and I will ſay, there is leſſe between all finite portions, and ſuch an infinite portion as God is: For this is moſt certain, that there muſt needs be alwayes an infinite diſtance between what is finite, and what is infinite; and ſuch a portion God is. By all that hath been ſaid, 'tis moſt evident that God is an incomparable portion.

But now all earthly portions are comparable portions; you may eaſily and ſafely compare one earthly portion with another, one p. 107Princes Revenues may be comparable to anothers, and one great mans Lordſhips may be comparable to anothers, and one Merchants eſtate may be comparable to anothers, and one Gentlemans lands may be comparable to anothers, and one wives portion may be comparable to anothers, and one childs portion may be comparable to anothers, &c. but God is an incomparable portion; there is no compariſon to be made between God and other portions. And thus I have in theſe fifteen particulars fully diſcovered the excellency of the Saints portion above all other portions.

And therefore I ſhall now come to the ſecond thing, and that is to ſhew you upon what grounds their title unto God as their portion is founded and bottomed, and they are theſe that follow:

Firſt, 1The free favour and love of God, the good will and pleaſure p. 108of God is the true ground and bottome of Gods beſtowing of himſelf as a portion upon his people; Deut. 7.6, 7, 8. Ezek. 16.1. to the 15.Deut 7:6Deut 7:7Deut 7:8Ezek 16:1there was no lovelineſſe nor comlineſſe in them that ſhould move him to beſtow himſelf upon them; they had neither portion, nor proportion, and therefore there was no cauſe in them why God ſhould beſtow himſelf as a portion upon them. God, for the glory of his own free grace and love, hath beſtowed himſelf as a portion upon thoſe who have deſerved to have their portion amongſt Devils and damned ſpirits, in thoſe torments that are endleſs, eaſleſs, and remedileſs. The Ethnicks feign, that their Gods and Goddeſſes loved ſome certain Trees, for ſome lovely good that was in them; for Jupiter loved the Oak for durance, and Neptune the Cedar for ſtature, and Apollo the Laurel for greenneſs, and Venus the Poplar for whiteneſſe, and Pallas the Vine for fruitfulneſs; but what ſhould move the God of p. 109Gods to love us, who were ſo unworthy, ſo filthy, ſo empty, ſo beggarly, that were Trees indeed, but ſuch as Jude mentions, corrupt, fruitleſſe, twice dead, Verſ. 12.and pluck 't up by the roots? The queſtion may be reſolved in three words, Amat quia amat, he loves us, becauſe he loves us: the root of all divine love to us lieth onelyonly in the boſome of God. But

Secondly, 2Their title to God as their portion, is founded upon Gods free and voluntary donation of himſelf to them in the Covenant of grace. Ezek. 11.19 Heb. 8.10. to the end, &c.Ezek 11:19Heb 8:10In the Covenant of grace God hath freely beſtowed himſelf upon his people, Jer. 32.38, 40. And they ſhall be my people, and I will be their God. And I will make an everlaſting Covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they ſhall not depart from me. The Covenant of grace is the great Chapter, 'tis the Magna Charta of all a Saints ſpiritual priviledges and immunities: p. 110now in this great Charter the Lord hath proclaimed himſelf to be his peoples God: Jer. 10.16. The portion of Jacob is the former of all things, the Lord of Hoſts is his Name. He that is the former of all things, even the Lord of Hoſts, is the portion of Jacob, and he is Jacobs portion, by vertue of that Covenant of grace, which is a free, a full, a rich, and an everlaſting Covenant, a Covenant that he will never break, nor alter, nor falſifie, a Covenant that he hath ſworn to may good, as you may ſee by comparing the Scriptures in the Margin together. Pſal. 89.34 Iſa. 54.9, 10. Pſal. 111.5. Pſal. 89.35. Pſal. 105.9 Mic. 7. ult. Heb. 6.13. to the 19. Luke 1.73.Ps 89:34Isa 54:9Isa 54:10Ps 111:5Ps 89:35Ps 105:9Mic 7Heb 6:13Luke 1:73That Covenant of grace, whereby God gives himſelf to be his peoples God and portion, he is bound to make good by his oath; and therefore certainly whoever is forſworn, God will never be forſworn. The Egyptians (though Heathens) ſo hated perjury, that if any man did but ſwear By the life of the King, and did not perform his oath, that man was to die, and no gold p. 111was to redeem his life, as Paulus Fagius obſerveth in his Comment on Geneſis. To think that God will not make good that Covenant that he hath bound himſelf by Oath to make good, is blaſphemy, yea, it is to debaſe him below the very Heathens. All Lawes, both divine and humane, have left no ſuch bond of aſſurance to tie and faſten one to another, as that of an Oath or Covenant; which as they are to be taken in ſincerity, ſo they are to be kept inviolably. Certainly, the Covenant and Oath of the great God is not like a Cypſies knot that is faſt or looſe at pleaſure: Whoever breaks with him, yet he will be ſure faithfully and inviolably to keep his Covenant and his Oath with his. But

Thirdly, Their title to God, as their God and portion, Jer. 3.13, 14Jer 3:13Jer 3:14is founded and bottomed upon that Marriage-union that is between God and his people; Hoſea 2.19, 20, 23. And I will burith thee unto me for p. 112ever, yea, I will betroth thee unto me in righteouſneſſe, and in judgment, and in loving kindneſſe; and in mercies. I will betroth thee unto me in faithfulneſſe, and thou ſhalt know the Lord: And I will ſow her unto me in the earth, and I will have mercy upon her that had not obtained mercy; And I will ſay to them that are not my people, Thou art my people; and they ſhall ſay, Thou art my God. This threefold repetition, I will betroth thee, I will betroth thee, I will betroth thee, notes three things.

Firſt, The certainty of their Marriage-union and communion with God.

Secondly, The excellency and dignity of their Marriage-union and communion with God. And

Thirdly, The difficulty of believing their Marriage-union and communion with God. There is nothing that Satan doth ſo much envy and oppoſe, as he doth the ſouls Marriage-union and communion with God; and therefore God fetches it over again, and again, and again, I will betroth thee p. 113unto thee, &c. And ſo in that, Iſa. 61.10. I will greatly rejoyce in the Lord, my ſoul ſhall be joyful in my God; for he hath cloathed me with the garments of ſalvation, he hath covered me with the robe of righteouſneſſe, as a bridegroom decketh himſelf with ornaments, What was ſaid by one of the Rabbins concerning Methuſelahs wife, that ſhe had nine huſbands in one, is very applicable to the believer that hath God for his husband.and as a bride adorneth her ſelf with her jewels. And ſo, Chap. 62.5. For as a young man marrieth a Virgin, ſo ſhall thy ſons marry thee; and as a bridegroom rejoyceth over the bride, ſo ſhall thy God rejoyce over thee. I have read of five ſiſters, of the ſame birth, pedigree, and race, whereof one was married to a Knight, another to an Earl, a third to a Gentleman, a fourth to a mean man, and the fifth to a filthy beggar; though they were all alike by birth and deſcent, yet their difference did lie in their marriage; we are all alike by creation, by the fall, by nature, and by the firſt birth, 'tis onelyonly our Marriage-union p. 114and communion with God that differences us from others, and that exalts and lifts us up above others. Look, as the husband is the wives by marriage-union and communion, ſo God is the believers God and portion, by vertue of that marriage-union and communion that is between God and the believer. And let thus much ſuffice for the ſecond thing.

I ſhall come now to the third thing, and that is, to make ſome improvement of this bleſſed and glorious truth to our ſelves; and therefore,

Is it ſo, that God is the Saints portion, and that he is ſuch an excellent, and ſuch a tranſcendent portion above all other portions, as hath been fully evidenced? Then,

Firſt, 1Let not the Saints that have God for their portion fret and vex themſelves, becauſe of thoſe earthly portions that God commonly beſtowes upon the p. 115worſt of men. There is a great aptneſſe in the beſt of men to envy thoſe earthly portions that God often beſtows upon the worſt of men. The lights of the Sanctuary have burnt dim, ſtars of no ſmall magnitude have twinkled, men of eminent parts, famous in their generations for religion and piety, Diogenes the Cynick Philoſopher ſeeing Harpalus a vitious perſon ſtill thriving in the world, he was bold to ſay, that wicked Harpalus his living long in proſperity, was an argument, that God hath caſt off his care of the world, that he cared not which end went forward; and no wonder if this Heathen ſtumbled at the proſperity of the wicked, when ſo many of the precious ſons of Zion have ſtumbled at that ſtumbling ſtone.have ſtaggered in their judgments, to ſee the flouriſhing eſtate of the wicked; it made Job to complain, Job 21.7-16. and Chap. 24.12. and Jeremy to expoſtulate with God, Chap. 12.1, 2. and David even to faint and ſink, Pſ. 73. To ſee the proſperity of the ungodly, to ſee the wicked in wealth, and the Saints in want; the wicked in their robes, and the Saints in their rags; the wicked honoured, p. 116and the Saints deſpiſed; the wicked exalted, & the Saints debaſed, the wicked upon thrones, and Saints upon dunghils, is a ſight that hath ſadly put the beſt of men ſometimes to it: But this is a temper of ſpirit that doth no wayes become thoſe that have God for their portion: and therefore the Pſalmiſt in the 37 Pſalme cautions the Saints againſt it no leſſe than three ſeveral times, as you may ſee in v. 1.7, 8. There is nothing that doth ſo ill become a Saint that hath God for his portion, as to be ſick of the Frets; and to prevent this miſchief, this ſickneſs, the precept is doubled, and redoubled, Fret not, Fret not, Fret not. Though they that have ſore eyes are offended at bright clear lights, yet they that have God for their portion ſhould never fret or fume, ſtorm or rage, becauſe ſome are greater than they, or richer than they, or higher than they, or more honourable than they, becauſe all all their proſperity is nothing but p. 117an unhappy happineſſe, 'tis nothing but a banquet (like Hamans) before execution; and what man is there (that is in his wits) that would envy a Malefactor who meets with honourable entertainment, as he is going along to execution? All a wicked mans delicate meats, his fine bits, and his murthering morſels are ſawced, and all his pleaſant and delightful drinks are ſpiced with the wrath and diſpleaſure of an angry God; and why then ſhould you fret and vex at their proſperity? what madneſſe and folly would it be in a man that is heir to many thouſands per annum, to envy a Stageplayer that is cloathed in the habit of a King, but yet not heir to one foot of land, no, nor worth one penny in all the world, and who at night muſt put off his royal apparel, and the next day put on his beggarly habit? Oh Sirs, it will be but a little little while before the great God will diſrobe the wicked of all their proſperity, p. 118felicity, and worldly glory, and cloath them with the rags of ſhame, ſcorn, and contempt for ever; and therefore, Oh what folly and madneſs would it be for thoſe that are heirs of God, Rom. 8.17.Rom 8:17and joynt heirs with Chriſt of all the glory of heaven to envy the proſperity of the wicked.

The proſperity of the wicked layes them open to the worſt and greateſt ſins.

Firſt, 1It layes them open to all uncleanneſſe and filthineſſe, Jer. 5.7, 8.

Secondly, 2It layes them open to pride and contempt of God, Pſal. 73.3-13. Deut. 32.15.

Thirdly, 3It layes them open to vex, oppreſs, tyrannize, perſecute, inſult, and triumph over the poor people of God, as you may ſee in Pharaoh, Saul, Ahab, Jezabel, Haman, and the Scribes and Phatiſees.

Fourthly, 4It layes them open to a neglect and ſlighting of the wayes of God, and of the Ordinances p. 119of God, Job 21.5-16. Mal. 3.13, 14, 15. Jer. 22.21. When the Proteſtants in France were in their proſperity, they ſlighted powerful Preaching, &c. and began to affect a vain frothy way of preaching and living, which uſhered in the maſſacre upon them. Moulin hit it, when ſpeaking of the French Proteſtants, he ſaid, when the Papiſts hurt us and perſecute us for reading the Scriptures, we burn with zeal to be reading of them; but now perſecution is over, our Bibles are like old Almanacks.

Fifthly, 5It layes them open to a ſtupidneſſe, unmindfulneſſe, and forgetfulneſſe of the afflictions of the People of God, Amos 6.1-8. Pharaohs chief Butler was no ſooner ſet down in the ſeat of proſperity, but quite contrary to his promiſe, he eaſily forgets Joſeph in miſery.

Sixthly, 6It layeth them open to dreadful apoſtaſie from the wayes and worſhip of God, Deut. 32.15, p. 12016, 17, 18. No ſooner was Iſrael poſſeſt of the good land that flowed with milk and honey, &c. but they forſook the true worſhip of God, and fell to the worſhipping of Idols, for which at laſt the good land ſpewed them out as a generation curſt and abhorred by God.

Seventhly, 7It layes them open to all carnal ſecurity; as you may ſee in the old world, their proſperity caſt them into a bed of ſecurity, and their ſecurity uſhered in a flood of ſin, and that flood of ſin uſhered in a flood of wrath, Matt. 24.37, 38, 39.

Eighthly, 8It layes them open to Idolatry, which is a God-provoking, and a Land-deſtroying ſin, Hoſea 2.6, 7, 8. and chap 4.6, 7, &c. Ah Sirs! who can ſeriouſly conſider of the dreadful ſins that the proſperity of the wicked layes them open to, and yet fret and vex at their proſperity?

Again, As their proſperity layes them open to the greateſt ſins, ſo p. 121their proſperity layes them open to the greateſt temptations, witneſſe their tempting of themſelves, and their own luſts, and witneſſe their temptings of others to the worſt of wickedneſſes and villanies, and witneſs their frequent tempting & provoking of the great God to his own face, and witneſſe their daily, yea, their hourly tempting of Satan to tempt their own ſouls. Oh Sirs, as there is no condition that layes perſons open to ſuch great tranſgreſſions as proſperity doth, ſo there is no condition that layes perſons open to ſuch horrid temptations as proſperity doth; and why then ſhould Gods holy ones envy wicked mens proſperity and worldly glory? &c.

Again, their proſperity, and worldly felicity and glory, is all the portion, and all the heaven and happineſs that ever they are like to have, Pſal. 17.14. From men of the world, which have their portion in this life. Certainly, men whoſe p. 122hearts are worldly, whoſe minds are worldly, whoſe ſpirits are worldly, whoſe deſires are worldly, whoſe hopes are worldly, and whoſe main ends are worldly, have onelyonly the world for their portion; and what a pitiful periſhing portion is that? men that chuſe the world as their portion, and that delight in the world as their portion, and that truſt to the world as their portion, and that in ſtraits run to the world as their portion, and that take content and ſatisfaction in the world as their portion; doubtleſſe theſe have never known what 'tis to have God for their portion. That's a very heart-cutting and ſoul-killing word that you have in that Matth. 6.2. Verily, I ſay unto you, that they have their reward. The Scribes and Phariſees propoſed to themſelves the eyes of men, the praiſe of men, and the applauſe of men for a reward of their almes, &c. and Chriſt tells them, that they have their reward; not Gods reward, p. 123but theirs; that is, that reward that they had propounded to themſelves, as the prime and ultimate end of their actions; and doubtleſſe that word was a thunderbolt to Dives, Son, Luke 16.25Luke 16:25remember that thou in thy life-time receivedſt thy good things, and likewiſe Lazarus his evil, &c. Wicked men have their beſt here, their worſt is to come; they have their comforts here, their torments are to come; they have their joys here, their ſorrows are to come; they have their heaven here, their hell is to come. Gregory being advanced to great preferment, profeſſed, that there was no Scripture that ſtruck ſo much terrour and trembling into his heart, as that Scripture did, Here you have your reward: Had wicked men but their eyes in their heads, and a little underſtanding in their hearts, and life in their conſciences, they would quickly conclude, that 'tis hell on this ſide hell for a man to have his portion in this world; and why then ſhould you envy the p. 124proſperity of the wicked.

Again, Deut. 28. Levit. 26. Prov. 3.33. Mal. 2.2.Deut 28Lev 26Prov 3:33Mal 2:2All their proſperity is curſt unto them, as you may ſee by comparing the Scriptures in the Margine together; all their comforts are curſt without doors, and all their comforts are curſt within doors; there are ſnares on all their tables, and poiſon in all their cups, and the plague in all their brave clothes, &c. Dionyſius the tyrant, to ſhew Dimocles (one of his flatterers) the felicity (or rather the infelicity) of a King attired him as a King, and ſet him at the Table, ſerved as a King, and whilſt he was in his imperial robes he cauſed a naked ſword with the point downward to be hung juſt over his head by a horſe. hair, which made Dimocles to tremble, and to forbear both meat and mirth: Vide Cic. Tuſc. quaeſt.Though the Feaſt was a royal Feaſt, and the Attendance royal Attendance, and the Muſick royal Muſick, yet Dimocles for his life could not taſte of any of thoſe varieties that were before him, nor p. 125take any comfort or contentment in any other part of his royal entertainment, becauſe of the ſword, the ſword that hung but by a ſingle hair over his head. Oh Sirs, a ſword, a ſharp ſword, a two-edged ſword, a ſword of diſpleaſure, a ſword of wrath, a ſword of vengeance hangs over the heads of every wicked perſon, when he is in his moſt proſperous and flouriſhing condition; and had ſinners but eyes to ſee this ſword, it would be as the hand-writing upon the wall, it would cauſe their thoughts to be troubled, and their countenances to be changed, and their joynts to be looſed, and their knees to be daſhed one againſt another; and why then ſhould Chriſtians fret and vex at the proſperity of the wicked?

Again, When wicked men are at the higheſt, then are they neereſt their fall, as you may ſee in that 37 Pſal. and that 73 Pſal. and in thoſe great inſtances of Pharaoh, p. 126Adoni-bezeck, Exod. 14. Judg. 1.6, 7 1 Kings 20 and ch. 22. 2 Kings 19 Eſth. 6.4. Dan. 5.Exod 14Judg 1:6Judg 1:71 Kgs 202 Kgs 19Esth 6:4Dan 5Ben-hadad, Ahab, Sennacherib, Haman, Nebuchadnezzar, Belſhazzar, and Herod, &c. Look, as the Ship is ſooneſt caſt away, when ſhe is top and top-gallant, ſo when wicked men are top and topgallant, when they are at the heighth of all their pomp, bravery, and worldly glory, then God uſually tumbles them down into the very gulph of miſery; the great ones of the world have ſuddenly fallen from their higheſt honours and dignities, and have been ſorely and ſadly exerciſed with the greateſt ſcornes and calamities: let me give you this in a few remarkable inſtances.

Valerian the Roman Emperour fell, from being an Emperour to be a foot-ſtool to Sapor the King of Perſia, as often as he took horſe.

Valens the Emperour (a furious Arrian) being wounded in a Fight with the Gothes, in his flight he betook himſelf to a poor cottage, p. 127wherein he was burnt by the Gothes.

Aurelianus the Roman Emperour brought Tetricus his oppoſite, and the noble Queen Zenobia of Palmerina in triumph to Rome in golden chains.

Bajazet a proud Emperour of the Turks, being taken priſoner by Tamberlain, a Tartarian Emperour, he bound him in chains of gold, and uſed him for a foot-ſtool when he took horſe; and when he eat meat, he made him gather crums under his table, and cat them for his food.

Caeſar having bathed his ſword in the blood of the Senate, and his own Countrey-men, is after a while miſerably murdered in the Senate by his own friends Caſſius and Brutus, to ſhew, that they are but the ſcourges and rods of the Almighty, which he will caſt into the fire, as ſoon as he hath done with them.

The victorious Emperour Henry the fourth, who in 62 pitch't battels, p. 128for the moſt part, became victorious, fell to that poverty and miſery before he died, that he was forced to petition to be a Prebend in the Church of Spire to maintain him in his old age, which the Biſhop of that place denied him, whereupon he brake forth into that ſpeech of Job, Have pity upon me, O my friends, for the hand of the Lord hath touched me: He died of grief and want.

And Procopius reports of King Guillimer, who was ſometimes a potent King of the Vandals, that he was brought ſo low as to intreat his friend to ſende him a Sponge, a Loaf of Bread, and an Harp; a Sponge to dry up his tears, a Loaf of Bread to maintain his life, and an Harp to ſolace himſelf in his miſery.

Dionyſius, King of Sicily, was ſuch a cruel tyrant, that his people baniſhed him; after his baniſhment he went to Corinth, where he lived a baſe and contemptible life; at laſt he became a School-maſter; p. 129that ſo when he could no longer tyrannize over men, he might over boyes.

Great Pompey that uſed to boaſt that he could raiſe all Italy in arms with a ſtamp of his foot, had not ſo much as room to be buried in.

And William the Conquerours Corps lay three dayes unburied, his interment being hindered by one that claimed the ground to be his.

And Pythias pined to death for want of bread, Turk. Hiſt. fol. 220, &c.who once was able to entertain and maintain Xerxes mighty army.

And Philip de Comines reports of a Duke of Exeter, who though he had married Edward the fourth's ſiſter, yet he ſaw him in the Low-Countreys begging bare-foot.

And ſo Belliſarius, a moſt famous General, and the onelyonly man living in his time for glorious victories, riches and renown, yet in his old age he had his eyes put out by the Empreſs Theodora; and being led p. 130at laſt in a ſtring he was forced to cry out, Da…e panem Belliſario, &c. Give a cruſt to old blind Belliſarius, whom vertue advanced, but envy hath brought into this great miſery. By all theſe royal inſtances you ſee the truth of that which once a Royal Slave hinted to Seſoſtris; the Story runs thus:

Seſoſtris having taken many of his Neighbour-Kings priſoners, be made them to draw his Chariot by turnes; now it ſo happened, that one of theſe royal ſlaves, as he was drawing in the Chariot, had his eye almoſt continually fixt on the wheels, which Seſoſtris obſerving, ask't him, why he looked ſo ſeriouſly upon the wheels? he anſwered, that the falling of that ſpoke loweſt which was even now higheſt put him in mind of the inſtability of fortune; Seſoſtris duly weighing the parable, would never after be drawn by his Royal Slaves any more.

By what hath been ſaid, 'tis moſt evident that when wicked p. 131men are higheſt, they are neereſt their fall; and that none fall ſo certainly and ſo ſuddenly, and under ſuch dreadful calamities and miſeries as thoſe that have been moſt highly advanced in all worldly dignities and glories; and why then ſhould any fret or vex at their outward proſperity, or worldly felicity?

Again, God will bring them to an account for all thoſe talents of power, of honour, of riches, Matth. 25.14-31.Matt 25:14–31of truſt, of time, of intereſt that God hath given them in the world; and the more they have imployed the liberality and bounty of God againſt God, or his glory, or intereſt, or people, the ſhorter ſhall be their felicity, and the more endleſſe ſhall be their miſery. The greateſt account and the greateſt damnation commonly attends the great ones of the world. I have read of Philip the third of Spain, whoſe life was free from groſs evils, profeſſing that he would rather p. 132loſe all his Kingdomes, than offend God willingly; yet being in the agony of death, and conſidering more thorowly of that account he was to give to God, fear ſtruck into him, and theſe words break from him, Oh would to God I had never reigned, Oh that thoſe years I have ſpent in my Kingdome, I had lived a private life in the wilderneſs; Oh that I had lived a ſolitary life with God; how much more confidently ſhould I have gone to the Throne of God? what doth all my glory profit me now, but that I have ſo much the more torment in my death, and the greater account to give up to God. I have read of a Souldier, who being to die for taking a bunch of grapes contrary to his Generals command; as he was going along to execution he went eating of his grapes, whereupon one of his fellow-ſouldiers rebuked him, ſaying, what are you eating your grapes now you are going to execution? the poor p. 133fellow replied, Prethee friend do not envy me my grapes, for I ſhall pay a dear price for them, I ſhall loſe my life for them; and ſo accordingly he did: So I ſay, Oh you that have God for your portion, do not envy, do not fret and vex at the proſperity of the wicked; for what though they have more than heart can wiſh, what though they live in pleaſure, and wallow in all carnal and ſenſual delights, &c. yet they have a ſad account to give up to God, and they ſhall pay dear at laſt for all their worldly enjoyments; for without ſound repentance on their ſides, and pardoning grace on Gods, they ſhall not only loſe their lives, but they ſhall alſo for ever loſe their immortal ſouls; and therefore never fret at their proſperity.

Oh Sirs, do not you remember that Lazarus did not fret nor fume becauſe Dives had robes for his rags, and delicates for his ſcraps? &c. for he very well knew, that p. 134though he was ſine dome, yet not ſine domino; he had a guard of glorious Angels to tranſport his holy, precious heaven-born ſoul into Abrahams boſome; he knew that it was better to beg on earth, than to beg in hell: Oh Sirs, what is darkneſſe to light, earth to heaven, chaffe to wheat, tin to ſilver, droſſe to gold, or pibbles to pearls? no more are all earthly portions to that God who is the Saints portion: and therefore let not the Saints that have ſuch a matchleſſe portion envy the proſperity and felicity of wicked men. 'Tis the juſtice of envy to kill and torment the envious; and therefore ſhun it as you would poiſon in your meat, or a ſerpent in the way. A man were better have a ſerpent tumbling up and down in his bowels, than to have envy a gnawing in his ſoul. Envy is as pernicious a wickedneſſe, as 'tis a fooliſh and a groundleſſe wickedneſſe; envy is a ſcourge to ſcourge the ſoul, 'tis a ſerpent to ſting the ſoul, 'tis a p. 135poiſon to ſwell the ſoul, 'tis a Sawe to ſawe the ſoul, 'tis a moth that corrupts the ſoul, and 'tis a canker that eats up the ſoul; and therefore fly from it, as you would fly from the moſt cruel and deſtroying adverſary. Oh Sirs, to be angry, becauſe God is bountiful to others; to frown, becauſe God ſmiles upon others; to be bitter, becauſe God is ſweet in his dealings with others; and to ſigh, becauſe God multiplies favours and bleſſings upon others; what is this but to turn others good into our own hurt, others glory and mercy into our own puniſhment and torment? and if this be not to create a hell in our own hearts I am much miſtaken. I ſhall conclude this firſt Inference with the counſel of the Prophet in that 49. Pſal. 16, 17. v. Be not thou afraid when one is made rich, when the glory of his houſe is increaſed: For when he dieth he ſhall carry nothing away, his glory ſhall not deſcend after him. When the bodies of the wicked are rotting in p. 136their graves, and their ſouls are roaring in hell, none of their worldly greatneſſe, pomp, ſtate, glory, gallantry, riches, rents or revenues ſhall deſcend after them to adminiſter one drop of comfort to them; and therefore never envy their outward proſperity or worldly glory, &c. But

Secondly, 2If the Saints have ſuch an excellent, ſuch a tranſcendent, and ſuch a matchleſſe portion; Oh then let them be content with their preſent condition, let them ſit down ſatisfied and contented, though they have but a handful of meal in their Barrel, 1 Kings 17.12.1 Kgs 17:12and a little oil in a Cruſe. Oh Sirs, in having of God you have much, in having of God you have enough, in having of God you have all; and why then ſhould you not ſit down quiet with your preſent allowance? Certainly, if much will not ſatisfie you, if enough will not ſatisfie you, if all will not ſatisfic you, nothing will p. 137ſatisfie you, Heb. 13.5. Let your converſation be without covetouſneſſe (or love of ſilver, as the Greek word ſignifies) and be content with ſuch things as you have, (or as the Greek hath it, foreign, be content with preſent things) for he hath ſaid, I will never leave thee, nor forſake thee. There are five negatives in the Greek, I will not, not, not, not, not leave thee, nor forſake thee; fully to aſſure, and fully to ſatisfie the people of God that he will never forſake them, and that he will everlaſtingly ſtick cloſe to them: What doth this unparallel'd gemination, I will never, never, never, never, never, import but this, I will ever, ever, ever, yea and for ever and ever take care of thee, and look after thee, and be mindful of thee. Though they had changed their glory for contempt, their fine raiment for ſheep-skins and goat-skins, Heb. 11.36, 37, 38.Heb 11:36Heb 11:37Heb 11:38their ſilver for braſſe, their plenty for ſcarcity, their fulneſſe for emptineſſe, their ſtately houſes for holes and caves, and dens of the earth, p. 138yet they are to be contented and ſatisfied with preſent things, upon this very ground, that God will alwayes cleave to them, and that he will never turn his back upon them. Heb. 10.34Heb 10:34The Hebrews had been ſtript and plundered of all their goods that were good for any thing, and yet they muſt be contented, they muſt ſit down ſatisfied with their hands upon their mouths, though all were gone. Though men cannot bring their means to their minds, yet they muſt bring their minds to their means, and then they will ſit down in ſilence, though they have but a rag on their backs, a penny in their purſe, and a cruſt in their Cupboords, Nature is content with a little, as not to ſtarve, not to thirſt, ſaith Galen.&c. O Sirs, a little will ſerve nature, leſſe will ſerve grace, though nothing will ſerve mens luſts; and why then ſhould not Chriſtians be contented with a little. Oh friends, you have but a ſhort journey to go, you have but a little way home, and a little will ſerve to bear your charges till p. 139you come to heaven, and therefore be contented with a little; to have more than will ſerve to bring a man to his journeys end is but a burthen; one ſtaff is helpful to a man in his journey, but a bundle is hurtful; and this doubtleſſe Jacob well underſtood, when he made that propoſal in Gen. 28.20, 21. If God will give me bread to eat, and raiment to put on, then ſhall the Lord be my God. Jacob doth not ſay, if God will give me delicates and junkets to eat, he ſhall be my God, O no; but if he will give me but bread to eat, though it be never ſo courſe, and never ſo black, and never ſo dry, he ſhall be my God: he doth not ſay, If God will give me ſo many hundreds or ſo many thouſands a year, he ſhall be my God, O no; but if he will give me bread to eat, he ſhall be my God; nor he doth not ſay, If God will give me ſo many hundred pounds in my purſe, a comfortable habitation, and a thriving trade, he ſhall be my God, O no; p. 140but if he will give me bread to eat, he ſhall be my God; nor he doth not ſay, If God will give me coſtly apparel, or rich and royal raiment to put on, he ſhall be my God, O no; but if God will give me raiment to put on, though it be never ſo mean and poor, he ſhall be my God. If Jacob may but have a little bread to feed him, and a few cloaths to cover him, 'tis as much as he looks for. Look, as a wicked man in the fulneſſe of his ſufficiency is in ſtraits, Job. 20.22Job 20:22as Job ſpeaks; ſo a holy man in the fulneſſe of his ſtraits enjoys an all-ſufficiency in God, as you may ſee in Jacob. O Chriſtians, though you have but little, yet you have the higheſt and the nobleſt title that can be to that little that you do enjoy, for you hold all in capite, as the Apoſtle ſheweth in that large Charter of a Chriſtian, 1 Cor. 3.21, 22, 23. which the wicked do not. Now an hundred a year upon a good title is a better eſtate than a thouſand a year upon a crack't, crazy p. 141title; Saints have the beſt title under heaven for all they enjoy, be it little or be it much; but all the titles that ſinners have to their earthly enjoyments are but crazy titles, yea in compariſon of the Saints titles they are no titles.

Again, That little that a Saint hath, he hath it from the ſpecial love and favour of God, he hath it from a reconciled God. Now a little from ſpecial love is better than a great deal from a general providence; Prov. 15.17Prov 15:17a penny from a reconciled God is better than a pound from a bountiful God; a ſhilling from God as a father is a better eſtate than an hundred from God as a Creator. The kiſſe that a King gave to one in the ſtory, was a greater gift than the golden cup that he gave to another; Can. 1.2.a little with the kiſſes of Gods mouth is better than all the gold of Ophir; a drop of mercy from ſpecial love is better than a Sea of mercy from common bounty. p. 142Look, as one draught of clear ſweet Spring-water is more pleaſing, ſatisfying, and delightful to the pallat, than a Sea of brakiſh Salt-water: So one draught out of the fountain of ſpecial grace is more pleaſing, ſatisfying, and delightful to a gracious ſoul, than a whole Sea of mercy from a ſpring of common grace: and therefore do not wonder when you ſee a Chriſtian ſit down contented with a little.

Again, That little that a Chriſtian hath ſhall be certainly bleſt and ſanctified to him: 1 Tim. 4.3, 4, 5. 1 Tit. 15. Jer. 32.41, &c.1 Tim 4:31 Tim 4:41 Tim 4:51 Tim 4:1Jer 32:41Though thy mercies, O Chriſtian, are never ſo few, and never ſo mean, yet they ſhall aſſuredly be bleſt unto thee; the Lord hath not only promiſed that he will bleſſe thy bleſſings to thee, but he hath alſo ſworne by himſelf, that in bleſſing he will bleſſe thee; Gen. 22.16 17.Gen 22:16and how dar'ſt thou then, O Chriſtian, to think that the great and faithful God will be guilty of a lye, or that which is worſe, of perjury. Now p. 143a little bleſt is better than a great deal curſt; Prov. 3.33. Mal. 2.2, 3.Prov 3:33Mal 2:2Mal 2:3a little bleſt is better than a world enjoyed; a pound bleſt is better than a thouſand curſt; a black cruſt bleſt is better than a feaſt curſt; the gleanings bleſt are better than the whole Harveſt curſt; a drop of mercy bleſt, is better than a Sea of mercy curſt; Lazarus crums bleſt, was better than Dives his delicates curſt; Jacobs little bleſt unto him, Luke 16.Luke 16was better than Eſaus great eſtate that was curſt unto him; 'Tis alwayes better to have ſcraps with a bleſſing, than to have Manna and Quails with a curſe; Pſal. 78.18-32.Ps 78:18–32a thin Table with a bleſſng is alwayes better than a full Table with a ſnare; a thread bare coat with a bleſſing is better than a purple Robe curſt; a Hole, a Cave, a Den, a Barne, a Chimney-corner with a bleſſing, is better than ſtately Palaces with a curſe; a woollen cap bleſt is better than a golden Crown curſt; and it may be that Emperour underſtood as much, that ſaid of his p. 144Crown when he look't on it with tears, If you knew the cares that are under this Crown you would never ſtoop to take it up. And therefore why ſhould not a Chriſtian be contented with a little, ſeeing his little ſhall be bleſt unto him? Gen. 26.12Gen 26:12Iſaac tils the ground, and ſowes his ſeed, and God bleſſes him with an hundred fold; and Cain tils the ground, Ch. 4.12.and ſowes his ſeed, but the earth is curſed to him, and commanded not to yield to him his ſtrength. Oh therefore never let a Chriſtian murmur becauſe he hath but a little, but rather let him be ſtill a bleſſing of that God that hath bleſt his little, and that doth bleſſe his little, and that will bleſſe his little to him.

Again, that little eſtate that a righteous man hath is moſt commonly a more laſting, Prov. 15.16 & ch. 16.8.Prov 15:16a more abiding, a more permanent, and a more induring eſtate than the great and large eſtates of the wicked are, Pſal. 37.16. A little that a p. 145righteous man hath, is better than the riches of many wicked. One old piece of Gold is worth more than a thouſand new Counters, and one box of pearls is more worth than many loads of pibbles, and one hundred pounds a year for ever is better than many hundreds in hand. 'Tis very obſervable, the Pſalmiſt doth not ſimply ſay, the eſtate, but the rich eſtate; the riches not of one, or a few, but of many wicked, are not comparable to that little that a righteous man hath: From this word Hamon comes the word Mammon, Luk. 16.9.Luke 16:9the Hebrew word foreign Hamon, that is here rendred riches, ſignifies alſo a multitude or an abundance, or ſtore of riches; a little that a righteous man hath is better than the multitude of riches, or the abundance of riches, or the ſtore of riches that many wicked men have; and he gives you the reaſon of this in the 17 v. For the armes of the wicked ſhall be broken, but he upholdeth (or under-props) the righteous. By the armes of the wicked you are to underſtand their p. 146ſtrength, their valour, their power, their wit, their wealth, their abundance, which is all the arms they have to ſupport and bare up themſelves in the world with; Now theſe armes ſhall be broken and when they are broken, then, even then, will God uphold the righteous, that is, God will be a continual overflowing fountain of good to his righteous ones, ſo that they ſhall never want, though all the ſprings of the wicked are dried up round about them.

Oh Sirs, there are ſo many mothes, and ſo many dangers, and ſo many croſſes, and ſo many loſſes, and ſo many curſes that daily attends the great eſtates of wicked men, that they are very rarely long-liv'd ah! how many in this great City are there that have built their neſts on high, and that have thought that they had laid up riches for many years, and that have ſaid in their hearts, that their lands, and ſtocks, and trades, p. 147and houſes, and pompous eſtates ſhould abide for ever, who are now broken in pieces like a potters veſſel? ah! how often doth the pride, the oppreſſion, the lying, the cheating, the over-reaching, the ſwearing, the curſing, the whoring, the covetouſneſſe, the drunkenneſſe, and the wantonneſſe of the wicked cut the throat of all their mercies? theſe are the wickedneſſes that as a fire burnes up all their outward enjoyments, and that turnes their earthly paradiſe into a real hell; 'tis the wickedneſſe of the wicked that cauſeth their proſperity to wither, and that provokes God to turn their plenty into ſcarcity, their glory into contempt, and their honour into ſhame; 'tis very obſervable that in the holy Scriptures the proſperous eſtates of the wicked are frequently compared to things of an abrupt exiſtence, to a ſhadow which ſoon paſſeth away, Job 14.2. Ch. 21.17, 18 Iſa 29.5.Job 14:2Isa 29:5to chaff, which a puff, a blaſt of wind eaſily diſperſeth and ſcattereth; p. 148to graſſe, 2 Kings 19 26. Job 24.24. Ch. 15.33. & ch. 20.8.2 Kgs 19:26Job 24:24to graſſe, which quickly withereth before the Sun; to tops of corn, which in an inſtant are cut off; to the unripe grape, which on a ſudden drops down; yea, to a dream in the night, and what's a dream, but a quick fancy and a momentary vanity? All the riches that the wicked gain, either by their trades, or by their friends, or by their great places, or by their high Offices, or by their ſubtil contrivances, or by their ſinful compliances; and all the honour they gain in the Court, or in the Camp, or in the School, is but light and inconſtant, 'tis but like the crackling of thorns under a pot; they are fading vanities, that commonly die before thoſe that enjoy them are laid in the duſt.

Oh therefore let all Chriſtians be contented with their little, ſeeing that their little ſhall outlaſt the large eſtates of wicked and ungodly men: A man that hath God for his portion can truly ſay that which no wicked man in the p. 149world can ſay, viz. Pſal. 23.6.Ps 23:6Surely goodneſſe and mercy ſhall follow me all the dayes of my life, and I will dwell in the houſe of the Lord for ever. The Pſalmiſt doth not ſay, that goodneſſe and mercy ſhould follow him a day, or a few dayes, or many dayes, but that goodneſſe and mercy ſhould follow him all the dayes of his life: the Hebrew word Radaph, that is here rendered to follow, ſignifies to perſecute; ſaith the Pſalmiſt, goodneſſe and mercy ſhall follow me, as the perſecutor follows him he perſecutes, that is, it ſhall follow me frequently, it ſhall follow me conſtantly, it ſhall follow me ſwiftly, it ſhall follow me earneſtly, it ſhall follow me unweariedly; the word ſignifies a ſtudious, anxious, careful, diligent following: 'tis a Metaphor that is taken from beaſts & birds of prey, that follow and flie after their prey with the greateſt cagerneſſe, cloſeneſſe, and unweariedneſſe imaginable; Why thus ſhould mercy and loving kindneſſe follow David all the dayes of his life; and if in p. 150a temptation he ſhould prove ſo weak, and ſo fooliſh, as to run from goodneſſe and mercy, yet goodneſſe and mercy ſhould follow him, like as the Sun going down followeth the paſſenger that goeth Eaſtward with his warm beams.

Oh but now the mercies of the wicked are ſhort-liv'd; Pſal. 37.35, 36, 37.Ps 37:35Ps 37:36Ps 37:37though the wicked flouriſh and ſpread themſelves like a green bay-tree one day, yet they are cut down the next, and there is neither root nor branch to be found, tale nor tidings to be heard of them, for in a moment they with all their greatneſſe, ſtate, pomp, and glory, are utterly vaniſhed and baniſhed out of the world. And ſo, Pſal. 34.10. The young lions do lack, and ſuffer hunger, but they that ſeek the Lord ſhall not want any good thing. Young lions are luſtie, ſtrong, fierce, and active to ſeek their prey, and have it they will if it be to be had; and yet for all that they ſhall lack and ſuffer hunger. p. 151By young lions the learned underſtand,

Firſt, All wicked Rulers, Prov. 28.15 Ezek. 32.2.Prov 28:15Ezek 32:2men that are in the higheſt places and Authority, as the Lion is the King of beaſts.

Secondly, By Lions they underſtand all cruel oppreſſours that are ſtill oppreſſing and grinding of the faces of the poor, Prov. 30.30. rich cormorants (as the Septuagint renders it) who live on the ſpoil of the poor, and are never ſatisfied.

Thirdly, By Lions they underſtand the Tyrants and the mighty Nimrods of the world, which are ſometimes called Lions, Jer. 2.15. 1 Chron. 11.22. Nahum 2.13.

And laſtly, By Lions they underſtand all the crafty and ſubtil Politicians of the earth, Ezek. 38.13. The Lion lurks very craftily and ſecretly for his prey. The ſumme of all is this, That wicked men that are in the higheſt authority, and that great Oppreſſors, cruel Tyrants, and crafty Politicians ſhall be impoveriſhed, and brought to penury, beggery, and miſery. p. 152And this we have often ſeen verified before our eyes.

Oh Chriſtian! what though thou haſt but a little of this world, yet the God of all mercies, and all the mercies of God, the God of all comforts, and all the comforts of God are thine; and what wouldeſt thou have more? In God is fulneſſe, all fulneſſe, infinite fulneſſe; and if this, with a little of the world, will not ſatisfie thee, I know not what will: If a God for thy portion will not content thee, all the world will never content thee: Shall Diogenes (a Heathen) be more content with his Tub to ſhelter him, and with his diſh to drink in, than Alexander was with all his conqueſts; and ſhall not a Chriſtian ſit down contented and ſatisfied in the enjoyment of God for his portion, though he hath but a Tub to ſhelter him, Bread to feed him, and a diſh of water to refreſh him. I ſhall conclude this Head with a p. 153weighty ſaying of Cato's, Aulus Gellius.Si quid eſt quo utar utor, ſi non ſcio quis ſum, mihi vitio vertunt, quia multis egeo, & ego illis, quia nequeunt egere. I have neither houſe, nor plate, nor garments of price in my hands; what I have I can uſe, if not, I can want it: ſome blame me, becauſe I want many things, and I blame them, becauſe they cannot want. Oh let not nature do more than grace; Oh let not this Heathen put Chriſtians to a bluſh! But

Thirdly, 3If God be the Saints portion, the ſinners are much miſtaken that judge the Saints to be the moſt unhappy men in the world; there are no men under heaven in ſuch a bleſſed and happy eſtate as the Saints are, Pſal. 8.4, 5.Ps 8:4Ps 8:5Balaam himſelf being Judge, Num. 23.5-11. A man that hath God for his portion is honourable even in rags, he hath ſome beams, Pſal. 16.3.Ps 16:3ſome rayes of the majeſty and glory of God, ſtampt upon his ſoul, and ſhining upon his face, and glittering p. 154in his life; and he that is ſo blind as not to behold this, is worſe than Balaam the witch. Though the blind Jews could ſee no form nor comlineſſe nor beauty in Chriſt, Iſa. 53.2.Isa 53:2that they ſhould deſire him, yet the wiſe men that came from the Eaſt could ſee his Divinity ſparkling in the midſt of the ſtraw, they could ſee an heavenly majeſty and glory upon him when he lay among the beaſts, Luke 2.7. Matth. 2.11Luke 2:7Matt 2:11when he lay in a manger, witneſſe their tedious journey to find him, and witneſſe their worſhipping of him, and witneſs thoſe rich and royal preſents that they brought unto him: So though the blind ſots of the world can ſee no lovelineſſe, nor comlineſſe, no beauty nor glory in the Saints, or upon the Saints, that ſhould render them amiable and deſireable in their eyes, yet God, and Chriſt, and Angels, and thoſe that are wiſe in heart, and wiſe to ſalvation, can ſee a great deal of divine beauty, majeſty, and glory upon p. 155all thoſe that have God for their portion. There is no happineſſe to that of having God for a mans portion, Pſal. 144.15. Happy is that people that is in ſuch a caſe, (but give me that word again) yea, happy is that people whoſe God is the Lord. He that hath not God for his portion can never be happy, and he that enjoys God for his portion can never be miſerable. Auguſtine ſpeaking of one, who paſſing by a ſtately houſe which had fair lands about it, and asking another whom be met, to whom that houſe and land belonged? he anſwered, to ſuch an one; Oh, ſayes he, that's a happy man indeed: No, ſayes the other, not ſo happy as you think, for it is no ſuch happineſſe to have that houſe and land; but he is happy indeed that hath the Lord for his God, for that is a priviledge that exceeds all things whatſoever; for (ſaith he) he that hath honours and riches may go to hell for all them, but he that hath God to be his God, is ſure to p. 156be everlaſtingly happy. According as a mans portion is, ſo is he; now if God be a mans portion, who is the ſpring, the fountain, the top of all excellency and glory, then certainly that man muſt needs be an excellent man that hath God for his portion: Prov. 12.26. A man that hath God for his portion doth as much excell and out-ſhine ſuch as have only Mammon for their portion, as the Sun excells and out-ſhines the Stars.Prov 12:26and upon this ſcore 'tis that the righteous man is more excellent than his neighbour: let the righteous mans neighbour be never ſo great, and never ſo rich, and never ſo mighty, and never ſo noble, yet if he hath not God for his portion, the righteous man is more excellent than he; and the reaſon is evident, becauſe he hath that God for his portion that is moſt ominent and excellent. Oh Sirs, if God be moſt excellent, if God be alone excellent, then they muſt needs be moſt excellent that have God for their portion. 'Tis very obſervable, that according to the excellency of God the p. 157excellency of the Saints is in ſome proportion hinted at in Scripture; as in that, Deut. 33.26, 29. There is none like unto the God of Jeſurun: and preſently it follows, Happy art thou, O Iſrael, who is like unto thee? or, Oh the happineſſes of thee, Oh Iſrael, Oh the multiplied happineſſe, the heaped up happineſſe that attends Iſrael: the Saints that have God for their portion are the worlds Paragons; Heb. 11.Heb 11they are worthies of whom this world is not worthy; they are ſuch great, ſuch noble, ſuch worthy worthies, that this world is not worthy to think on them, to look on them, to wait on them, or to enjoy their company; one Saint that hath God for his portion, is more worth than all the millions of ſinners in the world that have not God for their portion. God delights to reflect his glory upon his Saints; for as there are none like to God, ſo there are none like to the people of God: Look, as God is a none-ſuch, ſo his p. 158people are a none-ſuch; and ſo in that, 2 Sam. 7.22, 23. Wherefore thou art great, O Lord God; for there is none like thee, neither is there any God beſides thee, according to all that we have heard with our ears: and what one nation in the earth is like thy people? Look, as the excellency of God riſes, ſo in a proportion the excellency of the Saints riſes; and look, as there are no gods in all the world that are ſo excellent as God is, ſo there are no people in all the world that are ſo excellent as the people of God are. Every one that hath God for his portion reſembles the child of a King, Judg. 8.18.Judg 8:18as Zeba & Zalmunna ſaid to Gideon of his brethren. If you look upon their divine and heavenly original, you ſhall find that they are born of the blood-royal, and that they are his ſons who is King of Kings, and Lord of Lords; yea, all the Saints that have God for their portion are Kings, Rev. 17.14. Rev. 5.10. Dan. 7.27. 1 Cor. 3.22, 23.Rev 17:14Rev 5:10Dan 7:271 Cor 3:221 Cor 3:23Rev. 1.6. And hath made us Kings and Prieſts unto God and his Father: They have the power, ſoveraignty, p. 159and authority of Kings, Pſal. 34.14. Heb. 1, ult. Pſal. 45.13. 1 Cor. 1.30.Ps 34:14Heb 1Ps 45:131 Cor 1:30they are priviledged as Kings, they are guarded as Kings, they are adorned as Kings, they are entertained as Kings, they feed as Kings, they feed high, they live upon God and Chriſt, and all the glory of heaven, and they are cloathed as Kings, they are cloathed with Chriſts righteouſneſſe, and with the garments of joy and gladneſs; Kings have great alliance, and ſo have the Saints that have God for their portion; Kings have a very great influence, and ſo have they that have God for their portion; A man in rags that hath God for his portion, is a more honourable perſon than the greateſt Monarch on earth that hath only the world for his portion. I have read of Alexander the great, and of Pompey the great, and of Charles the great, and of Abner the great, and of Herod the great, but what were all theſe great men, but Graſs-hoppers to the Saints that have God for their portion? Men that have p. 160had God for their portion, As you may ſee in the 10. and 11. Chap. of the Hebrews.have been very famous, illuſtrious, and glorious, when they have been friendleſſe, and houſe-leſſe, and pennileſs; yea, when they have been under the Swords, and Sawes, and Harrowes of perſecution. When Maximian the tyrant had pluckt out one of Paphnutius the Confeſſors eyes, that good Emperour Conſtantine ſaw ſuch a luſtre, beauty, and glory upon Paphnutius that he fell upon him, and kiſt him, and he kiſt that very hole moſt, wherein one of the Confeſſors eyes had been, as being moſt raviſhed and delighted with that hole. Prov. 10.7. Pſal. 112.9.Prov 10:7Ps 112:9His name that hath God for his portion ſhall live, when the name of the wicked ſhall rot; his name ſhall be written in golden characters upon Marble, when the name of the wicked ſhall be written in the duſt.

The blind beſotted world are ſadly out, who are ready to ſet the Crown of Honour and Happineſs upon any heads, rather than upon p. 161theirs that have God for their portion. Look, 1 Sam. 16.6-12.1 Sam 16:6–12as Samuel beholding the beauty and ſtature of Eliab, would needs have him anointed, and the Crown ſet upon his head, when the Crown was deſigned for David at the Sheep-fold; ſo vain men are very apt to ſet the Crown of happineſſe upon their heads, who have the greateſt ſhare in this world, when as the Crown of happineſſe and bleſſedneſſe is onelyonly to be ſet on their heads that have God for their portion. What the Queen of Sheba ſaid of Solomons ſervants, Happy are thy men, happy are theſe thy ſervants which ſtand continually before thee, 1 Kings 10.8.1 Kgs 10:8and that hear thy wiſdome, is here very applicable to the Saints; Happy, happy, yea thrice happy are thoſe precious ſons and daughters of Zion that have God for their portion. A man that hath God for his portion ſhall live happily, and die happily, and after death he ſhall remain happy to all eternity, and therefore we may well cry out, Oh the happineſſe and bleſſedneſſe p. 162of that man that hath God for his portion ▪ But

Fourthly, 4If the Saints have ſuch an excellent, ſuch a matchleſs portion, O then let them never ſet their hearts and affections upon any earthly portions: 'Tis true, O Chriſtian, Prov. 23.5.Prov 23:5thou mayeſt lay thy hand upon an earthly portion, but thou muſt never ſet thy heart upon an earthly portion, Pſal. 62.10. If Riches increaſe, ſet not thy heart upon them. The Hebrews put the heart for the thoughts, affections, love, deſire, joy, hope, confidence, &c. If riches increaſe, O ſet not thy thoughts upon them; If riches increaſt, O ſet not thy affections upon them; If riches increaſe, O ſet not thy love upon them, ſet not thy deſires upon them, ſet not thy joy and delight upon them, nor never place thy hope or confidence in them. O what a ſhame and diſhonour would it be to ſee men of great eſtates to rake in dunghils, and to ſweep Chanels, and to carry Tankards of water, and to cry p. 163Trifles up and down the ſtreets! and is it not a greater ſhame, a greater diſhonour, to ſee thoſe that have the great God for their portion, to ſet their hearts and affections upon a little white and yellow clay? 'Twas a generous ſpeech of that Heathen, Themiſtocles, who ſeeing ſomething gliſter like a pearl in the dark, ſcorned to ſtoop for it himſelf, but bid another ſtoop, ſaying, Stoop thou, for thou art not Themiſtocles. O 'tis below a generous Chriſtian, a gracious Chriſtian, a noble Chriſtian, that hath God for his portion, to ſtoop to the things of this world: a true bred Chriſtian will ſet his feet upon thoſe very things that the men of the world ſet their hearts; Rev. 12.1. And there appeared a great wonder in heaven, a woman cloathed with the Sun, and the Moon under her feet, and upon her head a Crown of twelve ſtars. The Church is compared to a woman, for her weakneſſe, for her lovingneſſe, for her comlineſſe, and for her fruitfulneſs; p. 164and being cloathed with the Sun of righteouſneſs, ſhe hath the Moon, that is, the World, under her feet; the Church treads under her feet all temporary and tranſltory things, which are as changeable as the Moon; ſhe treads upon all worldly and carnal enjoyments and contentments as things below her, as things not worthy of her: What vanity is it for a great man to ſet his heart on birds-neſts and paper-kites that boyes make fly in the air? and as great, yea a greater vanity 'tis for the Saints that have God for their portion, to ſet their hearts upon the poor little low things of this world. 'Tis not for you to be a fiſhing for Gudgeons, but for Towns, Forts, and Caſtles, ſaid Cleopater to Mark Anthony; ſo ſay I, 'tis not for you that have God for your portion to be a fiſhing for the Honours, Riches, and Preferments of the world; but for more grace, more holineſs, more communion with God, more power p. 165againſt corruptions, more ſtrength to withſtand temptations, more abilities to bear afflictions, more ſenſe of divine love, and more aſſurance of intereſt in Chriſt, and in all that glory and happineſs that comes by Chriſt. When Alexander heard of the riches of India, he regarded not the Kingdome of Macedonia, but gave away his gold; and when he was ask't what he kept for himſelf? he anſwered, Spem majorum & meliorum, the hope of better and greater things. O Sirs, when you look upon thoſe riches of grace, thoſe riches of glory, thoſe riches of juſtification, thoſe riches of ſanctification, and thoſe riches of conſolation that are in that God that is your portion; how ſhould you diſ-regard, how ſhould you deſpiſe, how ſhould you ſcorn the great things, and the gay things of the world? 'Twas a notable ſpeech of Eraſmus, if his wit were not too quick for his conſcience; I deſire (ſaid he) neither wealth nor honour, p. 166no more than a feeble horſe doth an heavy cloak-bag. O Chriſtians, you have many thouſand excellencies in God to ſet your affections upon, and you have many thouſand excellencies in Chriſt to ſet your affections upon, and you have many thouſand excellencies in the Spirit to ſet your affections upon, and you have many thouſand excellencies in the Covenant to ſet your affections upon, and you have many thouſand excellencies in the Goſpel to ſet your affections upon, and you have many thouſand excellencies in the Ordinances to ſet your affections upon, and you have many thouſand excellencies in promiſes to ſet your affections upon, and you have many thouſand excellencies in prophecies to ſet your affections upon, and you have many thouſand excellencies in rare providences to ſet your affections upon, and you have many thouſand excellencies in the Saints to ſet your affections upon; and therefore, for ſhame, p. 167ſet not your affections upon things below, ſet not your hearts upon things that periſh, Coloſſ. 3.1. A man can never come to ſet his heart upon any earthly portion, but that God will either imbitter it, or leſſen it, or cloud it, or wholly ſtrip him of it; and therefore ſet looſe, I ſay again, ſet looſe in your affections to all worldly enjoyments. But

Fiſthly, 5If the Saints have ſuch a glorious, ſuch an incomparable portion; then let them be chearful and comfortable under all worldly croſſes, loſſes, Acts 5. Rom. 5.2, 3, 4.Acts 5Rom 5:2Rom 5:3Rom 5:4and troubles. With what a Roman ſpirit do many vain men of great Eſtates bear up under great loſſes and croſſes; and ſhall not grace do more than nature? ſhall not the Spirit of God do more than a Roman ſpirit? O Sirs, how can you look upon God as your portion, and not bear up bravely under any worldly loſſe? Heb. 10.34. For ye had compaſſion of me in my p. 168bonds, and took joyfully the ſpoiling of your goods, knowing in your ſelves that ye have in heaven a better, and an enduring ſubſtance. They had God for their portion, and the joy of the Lord was their ſtrength, and therefore they could rejoyce in whatever dammage came upon them by the hand of violence. 1 Sam. 30.61 Sam 30:6And ſo David could comfort himſelf in his God, and incourage himſelf in his God, when Ziklag was burn't, his wives and children carried captive, and the people in a readineſs to ſtone him; Better is that hell on earth which makes way for heaven, than that heaven on earth which makes way for hel….now all was gone, he looks up to God as his portion, and ſo he bears up bravely and cheerfully in the midſt of all extremity of miſery. And ſo Habakkuk was a man of the ſame noble temper, as you may ſee in that Hab. 3.17, 18. Although the Fig-tree ſhall not bloſſome, neither ſhall fruit be in the vines, the labour of the olive ſhall fail, & the fields ſhall yield no meat, the flock ſhall be cut off from p. 169the fold, and there ſhall be no herd in the ſtalls; yet I will rejoyce in the Lord, I will joy in the God of my ſalvation. Although the Fig-tree ſhall not bloſſome, yet I will rejoyce in the Lord; I, but that's nothing to rejoyce in the Lord as long as there is fruit in the vines; I, but (ſaith he) though there be no fruit in the vines, yet I will rejoyce in the Lord: I, but that's nothing to rejoyce in the Lord ſo long as the labour of the olive doth not fail; I, but (ſaith he) though the labour of the olive ſhall fail, yet I will rejoyce in the Lord; I, but that's nothing to rejoyce in the Lord ſo long as the fields do yield their meat; I, but (ſaith he) though the fields ſhall yield no meat, yet I will rejoyce in the Lord: I, but that's nothing to rejoyce in the Lord ſo long as the flock is not cut off from the fold; I, but (ſaith he) though the flock ſhall be cut off from the fold, yet I will rejoyce in the Lord: I, but that's nothing to rejoyce in the Lord ſo long as there be Herd in the ſtalls; I, but (ſaith he) p. 170though there be no Herd in the ſtalls, yet will I rejoyce in the Lord, and joy in the God of my ſalvation. Habakkuk could rejoyce in the Lord, and joy in that God that was his portion, not only when all delightful comforts and contentments ſhould fail, but alſo when all neceſſary comforts and contentments ſhould fail; Habakkuk was a man of a raiſed ſpirit, he knew that he had that God for his portion that did contain in himſelf all comforts and contentments, and that could eaſily make up the want of any comfort or contentment, and that would certainly lie himſelf in the room of every comfort and contentment, that either his children ſhould need or deſire; and in the power of this faith he rejoyces and triumphs in a day of thick darkneſſe and gloomineſs. 1 Sam. 1.5, 18. But unto Hannah he gave a worthy portion, for he loved Hannah, and her countenance was no more ſad. O my brethren, it doth no wayes become thoſe that have God for p. 171their portion to walk up and down the world with clouded countenances, with ſaded countenances, or with dejected countenances, &c. and therefore under all your croſſes and loſſes wipe your eyes, and walk up and down with pleaſant countenances, with cheerful countenances, and with ſmiling countenances, and this will be an honour to God, and an honour to religion, and an honour to profeſſion, and an honour to that Saintſhip that is too much ſlighted and ſcorned in the world.

Indeed when wicked men are exerciſed with croſſes and loſſes, 'tis no wonder to ſee them take on like mad men, to ſee them take on bitterly like Micah, when he cried out, Judg. 18.23, 24.Judg 18:23Judg 18:24They have taken away my gods, and what have I more? and what is this that ye ſay unto me, what aileth thee? Wicked mens bags and goods are their gods, they are their portion, they are their all, and when theſe are gone, all is p. 172gone with them; when theſe are taken away, all is taken away with them; and therefore 'tis no wonder to hear them cry out, Undone, undone, and to ſee them ſit down and weep, as if they were reſolved to drown themſelves in their own tears: But you that have God for your portion you have ſuch a portion that ſhall never be taken from you. As Chriſt told Mary, Luke 10.42.Luke 10:42Thou haſt choſen the better part that ſhall never be taken from thee: and therefore it highly concernes you to bear up bravely, as well when you have but little, as when you have much; and as well when you have nothing, as when you have every thing: You ſhall be ſure to enjoy all in God, and God in all; and what would you have more? Seneca once told a Courtier that had loſt his ſon, that he had no cauſe to mourn, either for that or ought elſe, becauſe Caeſar was his friend: O then, what little cauſe have the Saints to mourn for this or that loſſe, conſidering p. 173that God is their friend, yea, which is more, that God is their portion. I have read of a company of poor Chriſtians, who being baniſhed into ſome remote parts; and one ſtanding by, ſeeing them paſs along, ſaid, that it was a very ſad condition that thoſe poor people were in, to be thus hurried from the ſociety of men, and to be made companions with the beaſts of the field; true, ſaid another, it were a ſad condition indeed, if they were carried to a place where they ſhould not find their God; but let them be of good cheer, for God goes along with them, and will follow them with the comforts of his grace whereſoever they go. Would it not make a man either ſigh or laugh to ſee a man lament and take on bitterly for the loſs of his ſhooe-ſtrings, when his purſe is ſafe; or for the loſs of a little lumber, when all his goods are ſafe; or for the burning of a Pig-ſty, when his dwelling houſe is ſafe; or for the loſſe p. 174of his ſcabbard, when his life is ſafe? and why then ſhould a Chriſtian lament and take on for the loſſe of this or that, ſo long as his God is ſafe, and his portion is ſafe? But

Sixthly, 6If the Saints have ſuch an excellent, and ſuch a tranſcendent portion, as hath been diſcovered, then away with all ſinful ſhifts, wayes, courſes, and compliances to gain an earthly portion: was it not horrid, yea, helliſh baſeneſs in Ahab, 1 Kings 21.1 Kgs 21who had a whole Kingdome at his devotion, to poſſeſs himſelf of poor Naboths vineyard by falſe ſwearing, hypocriſie, treachery, cruelty, and blood? but certainly, it is a far greater baſeneſſe and wickedneſs in thoſe that have God for their portion (or at leaſt pretend to have God for their portion) to be a ſharking, and a ſhifting, and a complying with the luſts of men, and with the abominations of the times, and all to hold what they have, p. 175or elſe to raiſe themſelves, and greaten themſelves, and inrich themſelves by others ruine; theſe men might do well to make that, Jer. 17.11. their daily companion; As the Partridge ſitteth on eggs, and hatcheth them not, ſo he that getteth riches, and not by right, ſhall leave them in the midſt of his dayes, and at his end ſhall be a fool. The crafty Fox in the Fable hugg'd himſelf to think how he had cozened the Crow of his Breakſaſt; but when he had eaten it, and found himſelf poiſoned with it, he wiſhed that he had never medled with it. O Sirs, there is a day a coming, wherein men ſhall wiſh that they had never laboured to ſin themſelves into honours, riches, preferments, high offices, and high places, when God ſhall let ſome ſcarding drops of his wrath to fall upon their ſpirits who have ſold all Chriſts and Chriſtians concernments and their own conſciences, to gain riches and high offices; how will they curſe the day p. 176wherein they were born, and be ready by the knife or the halter to put an end to their moſt wretched dayes? O what a ſad and lamentable thing would it be to ſee men worth many thouſands a year, a purloining from others, or a defrauding, cheating, or over-reaching of others? but 'tis a far more ſad and lamentable thing to ſee men who pretend to have God for their portion, to act all this, and more than this, and all to lay up an earthly portion for themſelves and others: How many be there in theſe dayes who pretend very high towards God, and yet ſell the righteous for ſilver, Amos 2.6.Amos 2:6and the poor for a pair of ſhooes, Ezek. 13.19 1 Sam. 2. ult.Ezek 13:191 Sam 2yea, that pollute the Name of God, the worſhip of God, and that ſlay the ſouls of men for handfuls of barley, and pieces of bread, and that will ſay any thing, or ſwear any thing, or bow, or crouch to any thing for a piece of ſilver and a morſel of bread, or to be put into one of the Prieſts Offices? O Chriſtian, thou haſt all honours and riches, and preferments in that p. 177God that is thy portion; and why then ſhouldeſt thou go about to ſin thy ſelf into the enjoyment of thoſe things which thou haſt already in thy God? Haſt thou forgot that Solomon got more hurt by his wealth, then ever he got good by his wiſdome? and that David was beſt in a wilderneſs, and that our ſtomacks are uſually worſt in Summer, and that the Moon is furtheſt from the Sun, when it is fulleſt of light, and that all that a man gets by breaking with God and his conſcience, he may put in his eye, and that the coal that the Eagle carried from her ſacrifice to her neſt ſet all on fire? have you forgotten what is ſaid of Abraham in that, Gen. 13.2. viz. That he was very rich in Cattle, in ſilver, and in gold? The Hebrew word Cabbedh, that is here rendered rich, ſignifies heavy, to ſhew that riches are a very heavy burden, and oftentimes an hinderance in the way to heaven. O! how vain, how uncertain, how vexing, and how dividing p. 178are the great things of the world? how unfit do they make many men to live, and how unwilling do they make many men to die? O what is gold in the purſe, when there is guilt upon the conſcience? what are full bags, when ſin and wrath are at the bottome of them? O Sirs, you have an infinite fulneſſe in that God that is your portion, and that fills all in all; and why then ſhould you break the hedge to gain the world? But

Seventhly, 7If the Saints have ſuch an excellent, glorious, and incomparable portion, 1 Cor. 1 31.1 Cor 1:31O then let them glory in their portion, let them rejoyce and delight themſelves in their portion; man is a creature very apt and prone to glory in earthly portions, when he ſhould be a glorying in the Lord; Jer. 9.23, 24. Thus ſaith the Lord, Let not the wiſe man glory in his wiſdome, neither let the mighty man glory in his might, let not the rich man glory p. 179in his riches, but let him that glorieth glory in this, that he underſtandeth and knoweth me; that I am the Lord which exerciſe loving kindneſſe, judgement, and righteouſneſſe in the earth, for in theſe things I delight, ſaith the Lord; Iſa. 41.16. Thou ſhalt rejoyce in the Lord, and ſhalt glory in the holy one of Iſrael; and Chap. 45.25. In the Lord ſhall all the ſeed of Iſrael be juſtified, and ſhall glory. Oh how ſhould the Saints that have God for their portion, make their boaſt of their God, and rejoyce in their God, and glory in their God! Shall the men of the world glory in an earthly portion, and ſhall not a Saint glory in his heavenly portion? Shall they glory in a portion that they have onelyonly in hope, and ſhall not a Chriſtian glory in that portion that he hath already in hand? Shall they glory in a portion that they have only in reverſion, and ſhall not a Saint glory in that portion that he hath in preſent poſſeſſion? Shall they glory in their hundreds and thouſands p. 180a year, and ſhall not a Chriſtian glory in that God that fills heaven and earth with his glory? In all the Scriptures there is no one duty more preſt, Compare theſe Scriptures together, Phil. 3.1. Ch. 4 4. Ezek. 10.7. Joel 2.23. Pſal. 33.1. Pſal. 79.12. Pſ. 149.1, 2.Phil 3:1Ezek 10:7Joel 2:23Ps 33:1Ps 79:12Ps 149:1Ps 149:2than this of rejoycing in God; and indeed if you conſider God as a Saints portion, there is every thing in God that may incourage the ſoul to rejoyce in him; and there is nothing in God that may in the leaſt diſcourage the ſoul from rejoycing and glorying in him. O Chriſtians, the joy of the Lord is your ſtrength, Neh. 8.10. 'tis your doing ſtrength, and your bearing ſtrength, and your ſuffering ſtrength, and your prevailing ſtrength; 'tis your ſtrength to work for God, and 'tis your ſtrength to wait on God, and 'tis your ſtrength to exalt and lift up God, and 'tis your ſtrength to walk with God, 'tis your ſtrength to live, and your ſtrength to die, and therefore be ſure to keep up your joy in God. 'Tis one of the ſaddeſt ſights in all the world to ſee a p. 181man that hath God for his portion, with Cain, to walk up and down this world with a dejected countenance. 'Twas holy joy and cheerfulneſſe that made the faces of ſeveral Martyrs to ſhine as if they had been the faces of Angels. One obſerves of Chriſpina, that ſhe was cheerful when ſhe was apprehended, Auguſt. in Pſal. 137.Ps 137and joyful when ſhe was led to the Judge, and merry when ſhe was ſent to priſon, and ſo ſhe was when bound, and when lift up in a Cage, and when examined, and when condemned. O Chriſtians, how can you number up the ſeveral ſouls that you deject, the foul mouths that you open, and the bad reports that you bring upon the Lord and his wayes by your ſad dejected and uncomfortable walking. It is very obſervable that the Lord takes it ſo very unkindly at his peoples hands, when they go ſighing, lamenting, and mourning up and down, when as they ſhould be a rejoycing and a delighting of themſelves in him p. 182and his goodneſs, that he threatens to purſue them to the death with all manner of calamities and miſeries upon that very ſcore, Deut. 28.47, 48. Becauſe thou ſervest not the Lord thy God with joyfulneſſe, and with gladneſſe of heart, for the abundance of all things, therefore ſhalt thou ſerve thine enemies which the Lord ſhall ſond againſt thee, in hunger, and in thirſt, and in nakedneſſe, and in want of all things; and he ſhall put a yoke of Iron upon thy neok until he have deſtroyed thee. But

Eightly, 8If the Saints have ſuch a great, ſuch a large, and ſuch an all-ſufficient portion, as hath been ſhewed they have, then certainly they ſhall never want any thing that is good for them. Pſal. 23.5, 6.Ps 23:5Ps 23:6David tells you that his cup run over; the words are an alluſion to the Hebrew Feaſts; Davids table was richly and nobly ſpread, both in ſight and ſpight of all his enemies. In one God is every good; and what can he want that enjoyes p. 183that God? God is a bundle of all goodneſſe and ſweetneſſe. And look as God is the beſt God, ſo he is the greateſt and the fulleſt good, he can as eaſily fill the moſt capacious ſouls up to the very brim with all inward and outward excellencies and mercies, as Chriſt did once fill thoſe water-pots of Gallilee up to the very brim with wine. John 2.John 2If God hath enough in himſelf for himſelf, then certainly he hath enough in himſelf for us; that water that can fill the Sea, can much more eaſily fill my cup or my pot. Jer. 31.14.Jer 31:14My people ſhall be ſatisfied with goodneſſe, ſaith the Lord: And I will make an everlaſting Covenant with them, Ch. 32, 40, 41.that I will not turn away from them to do them good, yea I will rejoyce over them to do them good; and I will plant them in this land aſſuredly with my whole heart, and with my whole ſoul: Phil. 4.19.Phil 4:19My God ſhall ſupply all your need; or, my God ſhall foreign fill-up all your need, as he did the widows veſſels in that 2 Kings 4.3, 4, 5, 6. Godlineſſe hath the promiſe p. 184both of this life and that which is to come; 1 Tim. 4.8.1 Tim 4:8he that hath God for his portion ſhall have all other things caſt into his ſtore, Mal. 6.25.31, 32, 33.as paper and packthread is caſt into the bargain, or as an handful of corn is caſt into the corn you buy, or as Huckſters caſt in an over-caſt among the fruit you buy, or as an inch of meaſure is given into an ell of cloth. O Sirs, how can that man be poor, how can that man want that hath the Lord of heaven and earth for his portion? Surely he cannot want light that enjoyes the Sun, nor he cannot want bread that hath all ſorts of grain in his barnes, nor he cannot want water that hath the fountain at his door; no more can he want any thing that hath God for his portion, who is every thing, and who will be every thing to every gracious ſoul. O Sirs, the thought, the tongue, the deſire, the wiſh, the conception all fall ſhort of God, and of that great goodneſs that he hath laid up for them p. 185that fear him; Pſal. 31.10.Ps 31:10and why then ſhould they be afraid of wants? How doth that pretty bird the Robin-red-breaſt cheerfully ſit and ſing in the chamber-window, Pſa 104.10 to Verſ. 31.Ps 104:10and yet knows not where he ſhall make the next meal, and at night muſt take up his lodging in a buſh; O what a ſhame is it that men that have God for their portion ſhould act below this little bird? I have read of famous Mr. Dod (who is doubtleſſe now high in heaven) who intending to marry, was much troubled with fears and cares how he ſhould live in that condition, his in-comes being ſo ſmall, that they would but maintain him in a ſingle condition; and looking out at a window, and ſeeing a Hen ſcraping for food for, her numerous brood about her, thought thus with himſelf; this Hen did but live before it had theſe chickens, and now ſhe lives with all her little ones; upon which he added this thought alſo, I ſee the ſowls of the air neither ſowe nor p. 186reap nor gather into barnes, Mar. 6.25.33.Mark 6:25Mark 6:33and yet my heavenly Father feeds them; and thus he overcame his fears of wanting. O Chriſtians you have ſuch a Father for your portion, as will as ſoon ceaſe to be, as he will ceaſe to ſupply you with all things neceſſary for your good. 'Twas a good ſaying of one, I would deſire neither more nor leſs than enough; for I may as well die of a ſurfeit, as of hunger, and he is rich enough that lacketh not bread, and high enough in dignity that is not forced to ſerve. Plutarchs reaſoning is good (Taton philon panta koina) friends have all things in common, but God is our friend, ergo we cannot want; a rare ſpeech from an Heathen. Rather than Iſrael ſhould want, did not God feed them with Manna in the wilderneſſe? and rather than Eliah and the widow ſhould not have their wants ſupplied, 1 Kings 17.15, 16. 2 Kings 4.5, 6.1 Kgs 17:151 Kgs 17:162 Kgs 4:52 Kgs 4:6did not God work a miracle, by cauſing the handful of meal in the barrel, and the little oil in the p. 187cruiſe to laſt and hold out, till he ſupplied them in another way; rather than Eliah ſhall want, God will feed him with a Raven, and by that miraculous operation ſave him from a periſhing condition. O Sirs, all the Attributes of God are ſo ingaged for you, that you cannot want, and all the promiſes of God are ſo ingaged to you, that you cannot want, and all the affections of God are ſo ſet upon you, that you cannot want; and why then ſhould you fear wants? O Sirs, Rom. 8.32.Rom 8:32hath God given you his Son, his Spirit, his grace, his glory, yea himſelf, and will he deny you leſſer things? hath he given you thoſe things that are more worth than ten thouſand worlds, Gregory the great was wont to ſay, that he was the poor man, whoſe ſoul was void of grace, if not he whoſe Coffers were empty of money.and will he not give you bread to eat, and raiment to put on? hath he given you thoſe ſpiritual riches that infinitely exceed and excell all the riches, rubies, and pearls in the p. 188world, and will he deny you a little money in your purſes to bear your charges till you come to heaven? hath he given you a crown, and will he deny you a cruſt? hath he given you his royal robes, and will he deny you a few rags? hath he given you a royal Palace, and will he deny you a poor Cottage to ſhelter you from the ſtormy winter, and from the ſcorching ſummer? yea, doth he feed his enemies, and cloath his enemies, and protect his enemies, and provide for his enemies, which are the generation of his wrath and curſe, and will he not do as much for you, O ye of little faith? will he do ſo much for them that hate him, and will he not do as much for you that love him, doubtleſſe he will; will he ſeed the Ravens, and provide for the Oxe and the Aſſe, and cloath the graſſe of the field, and will he ſuffer you, who are his love, his joy, his delight, to ſtarve at his feet, for want of neceſſaries? Surely no.