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

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

p. 368Secondly, 2Conſider this, that there is yet a poſſibility of attaining God to be thy portion; Mark 14.36. Luk. 18.27.Mark 14:36Luke 18:27all the Angels in heaven, and all the men on earth do not know to the contrary, but that God may be thy portion, even thine. If thou art but heartily willing to be divorced from that wicked Trinity, the World, the Fleſh, and the Devil, there is no doubt but God will be thy portion. O Sirs, why hath God laid open ſo clearly and ſo fully the nature and incomparable excellency of this portion above all other portions before you, but to perſwade your hearts, and to draw out your ſouls to look after this portion, and to make ſure this portion, as that wherein all your happineſſe and bleſſedneſſe lies? O that you were wiſe to conſider, p. 369that now a prize, an opportunity is put into your hands that may make you for ever; you have all the wayes, and all the means, and all the helps, and all the advantages imaginable for the obtaining of God to be your portion, ſo that if God be not your portion, I ſhall be ſo bold to tell you, Hoſ. 13.9.Hos 13:9that your deſtruction is from your ſelves. O Sirs, though God be a golden Myne, Pro. 2.2, 3, 4, 5, 6, 7.Prov 2:2Prov 2:3Prov 2:4Prov 2:5Prov 2:6Prov 2:7yet he is ſuch a Myne that may be come at, if you will but dig, and ſweat, and take pains to purpoſe; though he be a pearl of infinite price, yet Chriſt can purchaſe this Pearl for you; though he be a matchleſſe and incomparable portion, yet he is ſuch a portion as may be yours, as will be yours, if you are not wanting to your own ſouls. Why hath God ſent his Ambaſſadours early and late? and why hath he, 2 Cor. 5.18, 19, 20.2 Cor 5:182 Cor 5:192 Cor 5:20even to a miracle, continued them amongſt you to this very day? but that they ſhould acquaint you with his wonderful readineſſe and willingneſſe p. 370to beſtow himſelf as a portion upon you. Pſa. 105.8. Epheſ. 2.4. Pſal. 86.15. 1 Pet. 11.3. Pſa. 103.11.Ps 105:8Eph 2:4Ps 86:15Ps 103:11O Sirs, God is ſaid to be a God of great mercy, and to be rich and plenteous in mercy, and to be abundant in mercy, and to be tranſcendent and incomparable in mercy; yea, all the mercies of God are ſure mercies, they are royal mercies, they are innumerable mercies, they are bottomleſs mercies, they are unchangeable mercies, and they are everlaſting mercies; and therefore there is no reaſon for any man to deſpair of obtaining of God for his portion. But

Thirdly, 3Conſider that God is a portion-ſweetning portion; God is ſuch a portion as will ſweeten all other portions; he is a portion that will make every pleaſant portion more pleaſant, and that will make every bitter portion ſweet. Poverty is one mans portion, and ſorrow is another mans portion, and croſſes and loſſes are a third mans portion, and reproaches and p. 371ſufferings are a fourth mans portion, and ſickneſſe and diſeaſes are a fifth mans portion, &c. But now God is a portion that will ſweeten all theſe portions: You know the Tree that Moſes caſt into the bitter waters of Marah made them ſweet; Exod. 15.23, 24, 25.Exod 15:23Exod 15:24Exod 15:25now this Tree was a type of Chriſt, who will certainly ſweeten all our bittereſt potions. The Church complained in that Lament. 3.15. That God had filled her with bitterneſſe (or as the Hebrew hath it, with bitterneſſes) and that he had made her drunken with wormwood; and yet this very Conſideration, That the Lord was her portion, v. 24. ſweetned all. If God be thy portion, there is no condition that can make thee miſerable; if God be not thy portion, there is no condition that can make thee happy: If God be not thy portion, in the midſt of thy ſufficiency thou wilt be in ſtraits; Job. 20.22Job 20:22if God be thy portion, in the midſt of all thy ſtraits thou ſhalt enjoy an all-ſufficiency in an all-ſufficient God. Till p. 372God be thy portion, O ſinner, thou will never taſte any thing but death and bitterneſſe in all thy comforts, and in all thy contentments, and in all thy enjoyments. But

Fourthly, 4Conſider that all earthly portions are not of that infinite conſequence and concernment to you, as this portion is; all earthly portions are but the meat that periſheth, John 6.27. Matt. 6.19. James 5.3. Eccleſ. 1.John 6:27Matt 6:19Jas 5:3Eccl 1they are but moth-eaten and canker-eaten treaſures, they are full of uncertainty, yea, they are all over vanity, they reach not beyond the line of this mortal life; they can neither fuit the ſoul, nor fill the ſoul, nor ſatisfie the ſoul, nor ſave the ſoul; they can neither change the heart, nor reform the heart, nor in the leaſt better the heart; they can neither arm a man againſt temptations, nor lead a man out of temptations, nor make a man victorious over temptations; they can neither direct the conſcience when 'tis in p. 373ſtraits, nor relieve the conſcience when 'tis under diſtreſs, nor ſupport the conſcience when it is under guilt, nor heal the conſcience when it is under wounds; they can neither make our peace with God, nor keep our peace with God, nor augment our peace with God; they can neither bring us to Chriſt, nor unite us to Chriſt, nor keep us with Chriſt, nor transform us into the ſimilitude or likeneſſe of Chriſt, they can neither bring us to heaven, nor fit us for heaven, nor aſſure us of heaven: In a word, no earthly portion can free us from death, nor in the leaſt avail us in the day of wrath. By all which it is moſt evident that all earthly portions are of very little conſequence and concernment to the ſons of men, to the ſouls of men. O but now God is a portion of infinite conſequence and concernment to all the ſons and ſouls of men. No man can hear as he ſhould, nor pray as he ſhould, nor live as he ſhould, nor die as p. 374he ſhould, till God be his portion; no man is ſecure from temporal, ſpiritual, or eternal judgments, till God be his portion: no man can be happy in this world, or bleſſed in another world, till God be his portion. O Sirs, it is not abſolutely neceſſary that you ſhould have this or that earthly portion, but 'tis abſolutely neceſſary that you ſhould have God for your portion; for if God be not your portion, all the Angels in heaven, nor all the men on earth cannot prevent your being miſerable to all eternity.

Fifthly, 5Conſider, that till a man comes to have God for his portion he never comes to be temptation-proof: A man that hath God for his portion is temptation-proof, he will ſay when tempted, as Themiſtocles did, Give thoſe bracelets to ſlaves; and as Baſil did, who (when he was offered temporary honour, glory, and wealth, &c.) anſwered, Give me glory which p. 375abides for ever, and give me riches which will indure for ever: And as he did, who being tempted with offers of money to deſert his Religion, When Phyrrhus tempted Fabricius the firſt day with an Elephant, ſo huge and monſtrous a Beaſt, as before he had not ſeen, and the next day with money and promiſes of honour, he anſwered, I fear not thy force, and I am too wiſe for thy fraud. If nature could do this, grace can do more.gave this excellent anſwer, Let not any think, that he will imbrace other mens goods to forſake Chriſt, who hath forſaken his own proper goods to follow Chriſt: And as that Martyr did, who when he had riches and honours offered him, if he would recant, anſwered, Do but offer me ſomewhat that is better than my Lord Jeſus Chriſt, and you ſhall ſee what I will ſay to you: And as Hormiſda, a noble man in the King of Perſia's Court did, who becauſe he would not deny Chriſt, he was put into ragged clothes, deprived of his honours, and ſet to keep the camels; after a long time, the King ſeeing him in that p. 376baſe condition, and remembring his former Fortunes, he pitied him, and cauſed him to be brought into the Palace, and to be cloathed again like a noble man, and then perſwades and tempts him afreſh to deny Chriſt, whereupon this noble Spirit preſently rended his Silken Clothes, ſaying, If for theſe you think to have me deny my Faith, take them again, and ſo he was caſt out with ſcorn the ſecond time: And what was that that made the Apoſtles temptation-proof, and that made thoſe Worthies temptation-proof, Heb. 11. and that made the primitive Chriſtians temptation-proof, and that made the Martyrs in Queen Maries dayes temptation-proof? Certainly, nothing more than this very Conſideration, that God was their portion. Ah ſinners, ſinners, you will certainly fall, you will readily fall, you will eaſily fall, you will frequently fall, you will dreadfully fall before temptations til you come to enjoy God for your p. 377portion. Every blaſt & every wind of temptation will overſet & overturn that man that hath not God for his portion: Such a man may pray a thouſand times over and over, Lord, lead me not into temptation, and yet every day fall before the leaſt temptation, as common experience doth abundantly evidence; whereas a man that hath God for his portion will ſtand faſt like a rock in all ſtorms, yea, in the face of all temptations he will be like Mount Zion that cannot be removed. Luther in Gen.Luther counſels every Chriſtian to anſwer all temptations with this ſhort ſaying, Chriſtianus ſum, I am a Chriſtian; and I would counſel every Chriſtian to anſwer all temptations with this ſhort ſaying, The Lord is my portion. O Chriſtian, when Satan or the world ſhall tempt thee with honours, anſwer, The Lord is my portion; when they ſhall tempt thee with riches, anſwer, The Lord is my portion; when they ſhall tempt thee with preferments, anſwer, The p. 378Lord is my portion; and when they ſhall tempt thee with the favours of great ones, anſwer, The Lord is my portion; yea, and when this perſecuting world ſhall threaten thee with the loſſe of thy eſtate, anſwer, The Lord is my portion; and when they ſhall threaten thee with the loſſe of thy liberty, anſwer, The Lord is my portion; and when they ſhall threaten thee with the loſſe of friends, anſwer, The Lord is my portion; and when they ſhall threaten thee with the loſſe of life, anſwer, The Lord is my portion. O Sirs, if Satan ſhould come to you with an apple, as once he did to Eve, tell him that The Lord is your portion; or with a grape, as once he did to Noah, tell him, that The Lord is your portion; or with a change of raiment, as once he did to Gehezi, tell him, that The Lord is your portion; or with a wedge of gold, as once he did to Achan, tell him that The Lord is your portion; or with a bag of money, as once he did to Judas, tell him that The Lord p. 379is your portion; or with a Crown, a Kingdome, as once he did to Moſes, tell him, that The Lord is your portion. But,

Sixthly and laſtly, 6If God be not your portion, you will be miſerable to all eternity; Pſal. 11.6. Pſal. 9.17. Iſa. 33.14. Mat. 24. ult 2 Theſ. 1.7, 8, 9, 10. Heb. 12.22, 23, 24.Ps 11:6Ps 9:17Isa 33:14Matt 242 Thess 1:72 Thess 1:82 Thess 1:92 Thess 1:10Heb 12:22Heb 12:23Heb 12:24if God be not your portion, wrath muſt be your portion, hell muſt be your portion, everlaſting burnings muſt be your portion, a devouring fire muſt be your portion, and a ſeparation for ever from the glorious preſence of God, Chriſt, Angels, and the ſpirits of juſt men made perfect muſt be your portion; as you may clearly ſee by comparing the Scriptures in the Margin together. If God be not your portion in this life, you ſhall never have him for your portion in another life; if God be not your portion here, he will never be your portion hereafter. O Sirs, if death ſhould ſurprize you before God is your portion, you will as certainly go to hell, as God is in heaven; and therefore it infinitely concerns p. 380you to get God for your portion. There is no way in the world to make the King of terrours to be a King of deſires to thy ſoul, O man, but by gaining God for thy portion. Or all terribles death will be moſt terrible and formidable to that man that hath not God for his portion. If thou ſhouldeſt live and die, O man, without having God for thy portion, it had been good for thee that thou hadſt never been born; and if the day of thy birth had been the day of thy death, thy hell would not have been ſo hot as now thou wilt certainly find it.

But now, methinks, I hear ſome crying out, O Sir, what ſhall we do that we may have God for our portion? O had we as many worlds at our diſpoſe as there be ſtars in heaven, we would give them all that we might have God for our portion; O we now ſee that we can never be happy except God be our portion, yea, we now ſee that we ſhall be miſerable to p. 381all eternity, except God be our portion; and therefore what ſhall we do, that we may have God for our portion?

Well then, if you would indeed have God for your portion, let me thus adviſe you.

Firſt, 1Labour to be very ſenſible that by nature you are without God, yea, at enmity with God, and alienated from the life and love of God, Ephe. 2.12 Rom. 8.7. Ephe. 2.… & ch. 4.18.Eph 2:12Rom 8:7Eph 2and that by nature you are children of wrath and diſobedience, and in actual armes and rebellion againſt the great God. O Sirs, never talk of having of God for your portion, till you come to ſee your ſelves without God, and till you come to judge your ſelves unworthy of God. Acts 2.39.Acts 2:39Every man in his natural eſtate is afar off from God three manner of wayes:

Firſt, In point of opinion and apprehenſion.

Secondly, In point of fellowſhip and communion.

Thirdly, In point of grace and converſion.

p. 382And till a man comes to be ſenſible of this, he will never deſire God to be his portion. But

Secondly, 2If you would have God for your portion, then you muſt trample upon all other portions, in compariſon of God. Auſtin prayes, Lord (ſaith he) whatever thou haſt given, take it all away, only give me thy ſelf.Luther proteſted, that God ſhould not put him off with the poor things of this world. O, go to God, and ſay, Lord, thou haſt given me a portion in money, but this money is not thy ſelf; thou haſt given me a portion in lands, but theſe lands are not thy ſelf; thou haſt given me a portion in goods, but theſe goods are not thy ſelf; thou haſt given me a portion in jewels, but theſe jewels are not thy ſelf; and therefore give me thy ſelf, and I ſhall ſay, I have enough: Lord, had I all the world for my portion, yet I ſhould be miſerable for ever in that other world, except thou beſtoweſt thy ſelf as a portion upon my ſoul. p. 383O Lord, give me but thy ſelf, and take away what thou pleaſeſt; O give me but thy ſelf, and take away all, ſtrip me of all, and I ſhall with Job ſit down and bleſſe a taking God, as well as a giving God. O go to God, and tell him with an humble boldneſſe, that though he hath given thee many good things, yet all thoſe good things will do thee no good, except he beſtow himſelf upon thee, as the only good. O tell him, that he is the firſt good; tell him, that he is the original of all good; tell him, that he is the greateſt good, the nobleſt good; tell him that he is a ſuperlative good, tell him that he is an univerſal good, tell him that he is an unchangeable good, tell him that he is an eternal good, and tell him that he is the moſt ſoul-ſuitable and ſoul-ſatisfying good; and therefore tell him that thou canſt not tell how to live one day without him, yea, that thou knoweſt not how to be happy one hour without him. But

p. 384Thirdly, 3If you would have God for your portion, then of all precious promiſes, of all golden promiſes, plead that moſt, Zech. 13.9. They ſhall call upon my Name, and I will hear them; I will ſay, it is my people, and they ſhall ſay, The Lord is my God. O Sirs, as ever you would have the great and glorious God for your portion, plead out this noble promiſe cordially with God, plead it out affectionately, plead it out fervently, plead it out frequently, plead it out beleevingly, plead it out reſolutely, plead it out inceſſantly. O Sirs, this choice promiſe is an hive full of heavenly honey, 'tis a paradiſe full of ſweet flowers, 'tis a breaſt that is full of the milk of conſolation; Iſa. 66.11.Isa 66:11and therefore be ſtill a ſucking at this breaſt, be ſtill a pleading of this promiſe, follow God with this promiſe early and late, follow him with this promiſe day and night, Luk. 18.1. to the 9. v.Luke 18:1follow him with this promiſe as the importunate Widow followed the unjuſt Judge, and give p. 385him no reſt, till he hath made it good to your ſouls, that he is your God, and that he is your portion, and that he is your ſalvation, and that he is your all in all: O tell him that above all things in this world your hearts are ſet on this, to have God to be your God, to have God to be your portion; O tell him that you cannot, tell him that you dare not, tell him that you may not, and tell him that you ſhall not be ſatisfied with any thing without God, with any thing below God, with any thing on this ſide God, with any thing but God; and therefore humbly intreat him, and earneſtly beſeech him to be your God, and to be your portion. But

Fourthly, 4If you would have God for your portion, Deut. 32.9 Jer. 12.10. Zech. 2.12.Deut 32:9Jer 12:10Zech 2:12then you muſt be willing to be his portion; God is reſolved upon this, that he will be no mans portion that is not willing to be his; you muſt make a reſignation of your ſelves p. 386to God, if ever you would enjoy an intereſt in God; you muſt be as willing to be his people, as you are willing to have him to be your God; you muſt be as much at Gods diſpoſe, as earthly portions are at your diſpoſe, or elſe there will be no enjoying of God to be your God; God will ingage himſelf to none that are not willing to ingage themſelves to him; he that will not give his hand & his heart to God, ſhall never have any part or portion in God. O Sirs, as ever you would have God for your portion, it highly concerns you to give up your ſelves to God with higheſt eſtimations, and with moſt vigorous affections, and with utmoſt indeavours; according to that precious promiſe, Iſa. 44.5. One ſhall ſay, I am the Lords, and another ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hand to the Lord, and ſirname himſelf by the name of Iſrael. God ſtands upon nothing ſo much as the giving up of your ſelves to p. 387him, nor he is taken with nothing ſo much as the giving up of your ſelves to him. Seneca do Beneſic. l. 1.I have read of Aeſchines, who ſeeing his fellow-ſcholars give great gifts, viz. gold, ſilver, and jewels to his Maſter Socrates, and he being poor, and having nothing elſe to beſtow, he gave him himſelf, which the Philoſopher moſt kindly accepted, eſteeming this preſent above all thoſe rich and coſtly preſents that his other Scholars had preſented to him, and accordingly in love and ſweetneſſe he carried it towards him: So there is nothing that God accepts, loves, likes, and eſteems like the giving up of a mans ſelf unto him; this is a preſent that God prefers above all the gold, ſilver, and ſparkling jewels in the world. Well Sirs, remember this, Such as are not as willing to ſay, Lord, we are thine, as they are to ſay, Lord, thou art ours, ſuch ſhall never have God for their portion. But

Fifthly, 5If you would have God p. 388for your portion, then you muſt take up Chriſt in your arms, and treat with God upon the credit of Chriſt; there is no acquaintance with God, Ephe. 2.16. Heb. 2.17. Col. 1.20, 21. Epheſ. 1.6, 7.Eph 2:16Heb 2:17Col 1:20Col 1:21Eph 1:6Eph 1:7there is no reconciliation to God, there is no union nor communion with God, there is no re-admiſſion into the preſence and favour of God without a Mediator. God out of Chriſt is incomprehenſible, God out of Chriſt is exceeding terrible, Heb. 12.9.Heb 12:9an abſolute God is a conſuming fire; and therefore, ſayes Luther, Nolo Deum abſolutum, Let me have nothing to do with God himſelf. The blood of Chriſt, the blood of the Covenant is that and onelyonly that that can cement, re-unite, and knit God and man together. Themiſtocles underſtanding that King Admittus was highly diſpleaſed with him, took up his young ſon into his armes, Plutarch in Vita.and treated with the father, holding that his Darling in his boſome, and thereby appeaſed the Kings wrath. O Sirs, the King of Kings is offended with you, and p. 389upon the account of your ſins he hath a very great controverſie with you; Now there is no way under heaven to pacifie his wrath, and turn away his diſpleaſure from you, but by taking up Chriſt in your armes, and by preſenting all your ſuits in his name. There is no Angel in heaven, nor no Saint on earth, that can, or that dares to interpoſe between an angry God, and poor ſinners; 'tis only Chriſt, Iſa. 9.6.Isa 9:6the Prince of peace that can make up a ſinners peace with God, John 14.6. Jeſus ſaith unto him, I am the way, the truth, and the life; no man cometh unto the Father but by me. There is no way to the Father, but by the meritorious blood of the Son; Iſa. 33.14.Isa 33:14there are none that can ſtand between everlaſting burnings and us, but Chriſt. You ſhall not ſee my face, except you bring your brother Benjamin with you, ſaid Joſeph to his brethren; ſo ſayes God, Sinners, ſinners, you ſhall not ſee my face, Gen. 43.3, 6.Gen 43:3Gen 43:6except you bring Jeſus with you; except you p. 390bring Chriſt in your armes, you ſhall never ſee my face with joy, you ſhall never ſee my face and live. There is a Writ of Vengeance that is iſſued out of the Court of Heaven againſt poor ſinners; and except Chriſt ſtops in, they will certainly fall under an eternal arreſt, and be thrown into everlaſting perdition and deſtruction. But

Sixthly, 6If you would have God for your portion, then you muſt break your league with ſin; you muſt fall out with ſin, if ever you fall in with God; ſin and you muſt be two, or God and you can never be one; there is no propriety to be had in God, except your hearts riſe againſt that which firſt diſ-united and diſ-joynted you from God; ſin and you muſt part, or God and you can never meet. You ſhall as ſoon make an accommodation between light and darkneſſe, 2 C…. 6.14 ult.heaven and hell, noon and midnight, as ever you ſhall p. 391be able to make an accommodation between God and ſinne. So long as ſin remains ours, God will be none of ours: No Prince will be one with that Subject that lives in the practice of Treaſon and Rebellion againſt him. Pharnaces ſent a Crown to Caeſar at the ſame time that he rebelled againſt him, but he returned the Crown, and this meſſage back, Faceret imperata prius, Let him return to his obedience firſt.No Prince will be one with him that hath kill'd his onelyonly ſon and heir, and that daringly continues to hold up thoſe bloody weapons in his hands wherewith he hath committed that horrid fact. There is no Adultereſs that can be ſo ſhameleſly impudent, or ſo vainly confident, as to deſire pardon of her jealous husband, or to expect an oneneſſe and a ſweetneſſe with him, whil'ſt ſhe continues to hold her wanton lovers ſtill in her arms, and is fully reſolved to hold on in her wanton dalliances, as in times paſt. O Sirs, God is that Prince that will never admit of peace or union with you, p. 392till you ceaſe practiſing of Treaſon againſt him, and till you come to lay down your weapons of Rebellion at his feet; he is that jealous husband that will never take you into an oneneſſe, into a neerneſſe and dearneſſe with himſelf, till you come to abandon all your wanton lovers, and throughly to reſolve againſt all wanton dalliances for time to come. If ever you would have God for your portion, you muſt ſay to all your wanton lovers, and to all thoſe Idols of jealouſie that you have ſet up in your ſouls, as Ephraim once ſaid to his, Get you hence, for what have I any more to do with you, Hoſ. 14.8. But

Seventhly and laſtly, 7If you would have God for your portion, then you muſt wait upon him in the uſe of all holy means; In my former Treatiſes I have ſpoken very largely about the uſe of holy means, eſpecially in my laſt on Holineſſe, and therefore a touch here muſt ſuffice.in the uſe of holy meanes God makes the cleareſt, the fulleſt, and the choiceſt diſcoveries of himſelf; in the uſe of holy means poor ſinners p. 393come to be acquainted with the excellency of God, and with the neceſſity of having God for their portion; in the uſe of holy means poor ſinners come to underſtand the fulneſſe of God, the goodneſſe of God, the graciouſneſſe of God, the ſweetneſſe of God, and the wonderful freeneſſe, readineſſe, and willingneſſe of God to give himſelf as a portion to all ſuch as ſee their need of him, and that are heartily willing to receive him as their God and portion; and in the uſe of holy means God works in poor ſinners a readineſſe, a forwardneſſe, and a bleſſed willingneſſe to chooſe God for their portion, to cloſe with God for their portion, to imbrace God for their portion, to accept of God for their portion, and to own God for their portion. If this queſtion ſhould be put to all the Saints in heaven, viz. How God came to be their portion? they would all anſwer, by waiting upon him in the uſe of all thoſe holy wayes p. 394and means that he had appointed for that purpoſe; and if the ſame queſtion were put to all the Saints on earth that have God for their portion, they would all give the ſame anſwer. O Sirs, as ever you would have God for your portion, it highly concerns you to wait patiently upon him in the uſe of all holy means; he that is in the uſe of holy means is in the way of obtaining God for his portion: But he that caſts off the uſe of the means, he ſays in effect, I will not have God for my portion, I care not to have God for my portion; let me but have the world for my portion, and let who will take God for their portion.

To prevent miſtakes, before I cloſe up this direction, remember that by the uſe of holy means, I onelyonly mean ſuch means that God himſelf hath appointed, commanded, inſtituted, and ordained. As for thoſe means that are of mens inventing, deviſing, preſcribing, commanding, and ordaining, a p. 395man may wait till doomſ-day in the uſe of them before ever he will gain God for his portion; & therefore they are rather to be declined, yea, deteſted and abhorred, than any way to be owned, minded, or uſed by any that would have God for their portion. Look, as all the worſhippers of Baal got nothing by all their wailing and crying out from morning to night, 1 Kings 18.1 Kgs 18O Baal, hear us, O Baal, hear us; So they that wait upon God in invented and deviſed worſhip will never get any thing by all their waiting; no, though they ſhould wait from morning to evening, and from evening to morning, and cut and launce themſelves till the blood guſh out, as thoſe fooliſh worſhippers of Baal did. And therefore as ever you would have God for your portion, be ſure that you wait upon him onelyonly in his own wayes, and in the uſe of his own means. And thus I have done with the Uſe and Application of the Point.

p. 396So that I have now nothing to do, but theſe two things:

Firſt, To anſwer a few Objections that poor ſinners are apt to make againſt their own ſouls, and againſt their enjoying of God for their portion. And

Secondly, To lay down a few Poſitions that may be of ſingular uſe to all ſuch that have God for their portion. I ſhall begin with the Objections.

Methinks I hear ſome poor ſinners ready to object and ſay, Object. O Sir, you have preſt us by many motives to get God for our portion, and we ſtand convinced in ſome meaſure by what you have ſaid, that God is a moſt excellent, tranſcendent, glorious portion; but we very much queſtion whether ever God will beſtow himſelf as a portion upon ſuch great, ſuch grievous, ſuch notorious, and ſuch infamous ſinners as we are?

p. 397Now to this Objection I ſhall return theſe anſwers.

Firſt, God is a free agent, 1and therefore he may give himſelf as a portion to whom he pleaſes; men may do with their own as they pleaſe, and ſo may God do with himſelf as he pleaſes. Look as men may give earthly portions to whom they pleaſe; ſo God may give himſelf as a portion to what ſinners he pleaſes; God is as free to beſtow himſelf upon the greateſt of ſinners, as he is to beſtow himſelf upon the leaſt of ſinners. But,

Secondly, I anſwer, 2that the Lord hath beſtowed himſelf as a portion upon as great and as grievous ſinners as you are. Pſal. 68.18.Ps 68:18Gen. 3.15.Gen 3:15Adam you know fell from the higheſt pinnacle of glory into the greateſt gulf of miſery, and yet God beſtowed himſelf as a portion upon him: 2 Kings 21.2 Kgs 21And Manaſſeh was a ſinner of the greateſt magnitude, his ſins were of a skarlet dye, they reach't p. 398as high as heaven, 2 Chron. 33.2 Chr 33and they made his ſoul as black as hell; for Witchcraft, Sorcery, Cruelty, Idolatry, and Blood, he was a noneſuch; he ſold himſelf to work all manner of wickedneſſe with greedineſſe; he did more wickedly than the very heathen, whom the Lord abhorred; in all his actings he ſeemed to be the firſt-born of Satans ſtrength; and yet the Lord freely beſtowed himſelf as a portion upon him: and ſo, Ezek. 16.6, 8. When I paſſed by thee, and ſaw thee polluted in thine own blood, I ſaid unto thee when thou waſt in thy blood live, yea, I ſaid unto thee when thou waſt in thy blood live. Now when I paſſed by thee, and looked upon thee, behold thy time was a time of love, and I ſpread my skirt over thee, and covered thy nakedneſſe, yea, I ſwore unto thee, and entered into a Covenant with thee, ſaith the Lord God, and thou becameſt mine. And ſo, Iſa 46.12, 13. Hearken unto me, ye ſtout-hearted, that are far from righteouſneſſe; I bring neer my righteouſneſſe, it ſhall not be far off, p. 399and my ſalvation ſhall not tarry; and I will place ſalvation in Zion for Iſrael my glory. Solomon, Mary Magdalen, Mathew, Zacheus, the Gaoler, and the murderers of Chriſt were all very great and grievous ſinners, and yet the Lord beſtowed himſelf as a portion upon them; and ſo God beſtowed himſelf as a portion upon thoſe monſtrous and prodigious ſinners that are mentioned in 1 Cor. 6.9, 10, 11. whoſe ſouls were red with guilt, and as black as hell with filth. God hath been very good to thoſe that have been very bad, and therefore do not deſpair, O ſinner, though thy ſins are very great.

I have read a Story concerning a great Rebel that had made a great party againſt one of the Roman Emperours, Joh. Bodin. Com. weal.and Proclamation being ſent abroad, that whoever could bring in the Rebel dead or alive, he ſhould have a great ſumme of money for his reward; the Rebel hearing of it, comes, and preſenting himſelf before the p. 400Emperour, demands the ſum of money propoſed; the Emperour bethinking himſelf, concludes, that if he ſhould put him to death, all the world would be ready to ſay, that he did it to ſave his money; and ſo he freely pardoned the Rebel, and gave him the money. Here now was light in a dark Lanthorn, here was rare mercy and pity in a very Heathen: And ſhall an Heathen do thus, and ſhall not the great God, who is made up of all loves, of all mercies, of all compaſſions, of all goodneſſes, and of all ſweetneſſes, do much more? certainly he will. If the greateſt Rebels, if the greateſt ſinners will but come in whilſt the white Flag of grace and mercy is held forth, they ſhall finde a marvcilous readineſſe and forwardneſſe in God, not onelyonly to pardon them, but alſo to beſtow (not onelyonly money, but) himſelf as a portion upon them. The greateſt ſinners ſhould do well to make that great Scripture their greateſt p. 401companion, Pſal. 68.18. Thou haſt aſcended on high (ſpeaking of Chriſt) thou haſt led captivity captive, thou haſt received gifts for men, yea, for the rebellious alſo, (but to what purpoſe hath Chriſt received gifts, ſpiritual gifts, gracious gifts, glorious gifts, for men, for the rebellious? why 'tis) that the Lord God may dwell amongſt them. But,

Thirdly, I anſwer, 3that God hath given out an expreſſe promiſe, that he will make ſuch to be his people which were not his people, Hoſ. 2.23. I will have mercy upon her that had not obtained mercy, and I will ſay to them which were not my people, Thou art my people; and they ſhall ſay, Thou art my God. In this precious promiſe God hath ingaged himſelf to have a moſt ſweet harmony, and a moſt intimate conjunction and communion with ſuch a people as were not his people. But

Fourthly, I anſwer, 4that God p. 402gains the greateſt glory, by beſtowing of himſelf as a portion upon the greateſt ſinners. There is nothing that makes ſo much for the glory of free grace, and for the exaltation of rich mercy, and for the praiſe of divine goodneſſe, and for the honour of infinite fulnſſe, as Gods beſtowing of himſelf upon the greateſt of ſinners. O Sirs, grace appears never ſo rich, nor never ſo excellent, nor never ſo glorious, as when it triumphs over the greateſt ſins, and when it falls upon the greateſt ſinners: Grace never ſhines, nor never ſparkles, nor never becomes ſo exceeding glorious, as it doth when it lights upon the hearts of the greateſt ſinners. The greateſt ſinnes do moſt and beſt ſet off the freeneſſe and the riches of Gods grace; there is nothing that makes heaven and earth to ring and to ſound out his praiſes ſo much as the fixing of his love upon thoſe that are moſt unlovely and uncomely, and as the beſtowing of himſelf upon them p. 403that have given away themſelves from him.

And 'tis further obſervable, that the greateſt ſinners, when once they are converted, do commonly prove the choiceſt Saints, and the rareſt Inſtruments of promoting the honour and glory of God in the world. The Canaanites were a wicked and a curſed generation, They were of the race of curſed Cain.they were given over to all whoredome, witchcraft, and cruelty, they offered their ſons and daughters to Devils, they were the very worſt of ſinners, they were without God, and without the Covenant, and counted dogs among the Iſraelites; and ſuch an one was the Canaanite woman that you read of in that Matth. 15.21-29. till the Lord made it the day of his power upon her ſoul; but when the Lord had brought her in to himſelf, ah what a rare Chriſtian did ſhe prove, for wiſdome, zeal, humility, ſelf-denial, love, courage, patience, faith, &c. And ſo Mary Magdalen was a notorious Strumpet, a common p. 404whore, among all the harlots none to Mary Magdalen, Mark 16 9Mark 16:9and ſhe was one out of whom Chriſt caſt ſeven Devils; and yet when ſhe was changed and converted, Luke 7.Luke 7O with what an inflamed love did ſhe love the Lord Jeſus Chriſt! and with what a burning zeal did ſhe follow after the Lord Jeſus! and how abundant was ſhe in her lamenting and mourning after the Lord Jeſus Chriſt! Joh. 20.John 20Some report, that after our Saviours reſurrection ſhe ſpent thirty years in weeping for her ſins in Galba. And Paul, you know, was a very grievous ſinner, but after his converſion, O what a rare, what an eminent, what a glorious inſtrument was he in bringing of ſouls to Chriſt, and in building up of ſouls in Chriſt! 2 Cor. 11.2 Cor 11O what a noble drudge was he for Chriſt! O how frequent! O how fervent! O how abundant was he in the work of the Lord, &c. And indeed in all ages, the greateſt ſinners when once they have been converted, p. 405they have commonly proved the choiceſt Saints, and the rareſt Inſtruments in the hand of God for the advancement of his glory, and the carrying on of his work in the world. I might inſtance in Luther, and divers others, but that I haſten to a Cloſe: And therefore,

Fifthly, I anſwer, 5that of all ſinners the greateſt ſinners do undoubtedly ſtand in the greateſt need of having of God for their portion. Look, as they that are moſt wounded ſtand in moſt need of a Surgeon, and as they that are moſt ſick ſtand in moſt need of a Phyſician, and as they that are in moſt danger of robbing, ſtand in moſt need of aſſiſtance; and as they that are in moſt peril of drowning ſtand in moſt need of a boat, and as they that are moſt impoveriſhed ſtand in moſt need of relief, ſo they that are the greateſt ſinners ſtand in moſt need of having of God for their portion, for no tongue can expreſſe, 2 Theſſ. 1, 7, 8, 9, 10.2 Thess 1:72 Thess 1:82 Thess 1:92 Thess 1:10nor no heart can conceive the greatneſſe of that wrath, of p. 406that indignation, of that deſolation, of that deſtruction, and of that damnation that attends and waits upon thoſe great ſinners that have not God for their portion; and therefore the greater ſinner thou art, the greater obligation lies upon thee to get God to be thy God and portion; for till that be done, all thy ſins in their full number, weight, guilt, and aggravating circumſtances will abide upon thy ſoul. But

Sixthly and laſtly, 6I anſwer, that God is a great God, and he loves to do like himſelf. Now there are no works, no actions that are ſo ſuitable to God, and ſo pleaſing to God, and ſo delightful to God, as thoſe that are great; and what greater work, what greater action can the great God do, than to beſtow himſelf as a portion upon the greateſt of ſinners? It was a great work for God to create the world, and it is a great work for God to govern the World, and it will be a great p. 407work for God to diſſolve the world, and to raiſe the dead; and yet doubtleſſe it is a greater work for the great God freely to beſtow himſelf upon the greateſt ſinners. The love of God is a great love, and the mercies of God are great mercies, and the compaſſions of God are great compaſſions, and accordingly God loves to act; and therefore there is ground for the greateſt ſinners to hope that the Lord may beſtow himſelf as a portion upon them. But

Secondly, Object. 2 Others may object and ſay, hereafter we will look after this portion; for the preſent we are for living in the world, we are for a portion in hand, we are for laying up portions for our ſelves, and providing portions for our poſterity; we are firſt for laying up of earthly treaſures, and when we have done that work to purpoſe, then we will do what we can to obtain this excellent and glorious portion that you have p. 408been ſo long a diſcourſing on, &c. Now to this Objection, I ſhall thus anſwer:

Firſt, 1Thus to act is to run counter-croſſe to Chriſts expreſs commands, Mat. 6.33. But ſeek ye firſt the Kingdome of God, and his righteouſneſſe, and all theſe things ſhall be added unto you: The Greek word foreign ſignifies a caſting in as an overplus, as ſome over-weight, meaſure, or number.And ſo ver. 19, 20. Lay not up for your ſelves treaſures upon earth, where moth and ruſt doth corrupt, and where theeves break through, and ſteal; But lay up for your ſelves treaſures in heaven, where neither moth nor ruſt doth corrupt, and where theeves do not break through nor ſteal. And ſo in that Joh. 6.27. Labour not for the meat that periſheth, but for the meat which endureth to everlaſting life. O Sirs, to act or run croſſe to Gods expreſſe command (though under pretence of Revelation from God) is as much as a mans life is worth, as you may ſee in that ſad ſtory, p. 4091 Kings 13.24. O Sirs, 'tis a dangerous thing to neglect one of his commands, who by another is able to command your bodies into the grave, and your ſouls into hell at his pleaſure: Shall the wife make conſcience of obeying the commands of her husband? and ſhall the child make conſcience of obeying the commands of his father? and ſhall the ſervant make conſcience of obeying the commands of his Lord? and ſhall the ſouldier make conſcience of obeying the commands of his General? and ſhall the ſubject make conſcience of obeying the commands of his Prince (though he be none of his Council?) and will not you make conſcience of obeying his commands that is the Prince of the Kings of the earth, 1 Rev. 5. But

Secondly, Who but children, 2mad men, and fools in Folio, will pitch upon a leſſe good, when a greater good is offered to them? p. 410what madneſſe and folly is it for men to pitch upon bags of counters, Children, mad men, and fools will part with a pearl for a pippin.when bags of gold are laid before them? or for men to chuſe an hundred pounds per annum for life, when rich inheritances and great Lordſhips are freely offered to be made over to them for ever? What were this but Eſau-like to prefer a meſſe of pottage before the birth-right? and yet this is the preſent caſe of theſe Objectors. God is that rich, that great, that glorious, and that matchleſſe portion that is held out, and freely offered and tendered in the Goſpel to poor ſinners, and they neglect, ſlight, and reject this bleſſed offer, and fix their choice, their love, their hearts, their affections upon the periſhing vanities of this world. O the folly of ſuch, that at a Feaſt feed upon kickſhawes, and never taſte of thoſe ſubſtantial diſhes that are for nouriſhment! O the madneſſe of ſuch that prefer the fleſh-pots of Egypt before the dainties of Canaan! Would p. 411not ſuch a Merchant, ſuch a Tradeſman be pointed at as he goes along the ſtreets for a fool, or a mad man, that ſhould neglect ſuch a ſeaſon, ſuch an opportunity, ſuch an advantage, wherein he may be made for ever (as to the world) and all becauſe he is reſolved firſt to ſecure ſuch a bargain of rags, or ſuch a bargain of old ſhooes, which will turn but little to his advantage when he hath bought them? Surely yes: now this is the very caſe of the Objectors, for they neglect the preſent ſeaſons, the preſent opportunities of grace and mercy, and of being made happy for ever, by enjoying of God for their portion, and all becauſe they are reſolved firſt to ſecure the Treaſures, the Rags of this World. Certainly, in the great day of account theſe will be found the greateſt fools that have fool'd away ſuch golden opportunities that were more worth than all the world, and all to ſecure the rags of the world. But

p. 412Thirdly and laſtly, 3How many thouſands are now in hell? Matth. 7.22, 26, 27.Matt 7:22Matt 7:26Matt 7:27how many thouſands have now their part and their portion in that burning lake, which burnes with fire and brimſtone for ever and ever? Rev. 21.8.Rev 21:8who thought when they were on earth that after they had laid up goods for many years with the fool in the Goſpel, that then they would look after heavenly treaſures, and ſecure God for their portion; but before they could find time or hearts to ſet about ſo noble work, divine vengeance hath overtaken them, and juſtice hath cut the threed of their lives, and given them their portion among hypocrites. Ah, how many be there that have died in the time of their earthly projects and deſigns, Luk. 12.15. to 22.Luke 12:15–22before ever they have ſet about that great work of ſecuring God for their portion; and how many thouſands be there, that God in his juſt judgment hath given up to inſatiable deſires of earthly things, Phil. 3.18, 19.Phil 3:18Phil 3:19and to a curſed p. 413endleſſe covetouſneſſe all their dayes? Some write of the Crocodil, that it alwayes growes, that it hath never done growing; and juſt ſo 'tis with the deſires of worldly men, they alwayes grow, they have never done growing; now they are for one thouſand, then for ten, then for twenty, then for fourty, then for an hundred thouſand; now they are for this Lordſhip, and then they are for that; now they are for this good bargain, and then they are for that; their hearts grow every day fuller and fuller with new deſires of further and greater meaſures of earthly things; they pleaſe themſelves with golden dreams, till they awake with everlaſting flames about their ears, and then they fall a curſing themſelves that they have made gold their confidence, and that they have neglected thoſe golden ſeaſons and opportunities wherein they might have ſecured God for their portion. But

p. 414Thirdly, Object. 3 Others may object and ſay, we would fain have God for our portion, and we would willingly apply our ſelves to all thoſe wayes and means whereby we might obtain the Lord to be our portion; but we are poor unworthy wretches, ſurely the Lord will never beſtow himſelf as a portion upon ſuch miſerable unworthy ones as we are; we are worthy of death, we are worthy of wrath, we are worthy of hell, we are worthy of damnation, but we are no wayes worthy of having God for our portion. Did ever the Lord caſt an eye of love upon ſuch unlovely, and ſuch unworthy ſinners, Lepers, as we are? &c.

Now to this Objection I ſhall return theſe anſwers:

Firſt, 1Though you have no merits, 2 Cor. 4.15. 1 Tim. 1.14. 1 Pet. 1.3.2 Cor 4:151 Tim 1:141 Pet 1:3yet God is rich, and abundant in mercy; your ſins, your unworthineſſe can but reach as high as heaven, but the mercies of God p. 415reach above the heavens, Pſal. 103.11. For as the Heaven is high above the earth, ſo great is his mercy toward them that fear him: Pſal. 108.4. For thy mercy is great above the heavens, and thy truth reacheth unto the clouds: The higheſt compariſons which the world will afford are not ſufficient to expreſſe the greatneſſe of Gods mercy to poor ſinners: Though the heavens are exceeding high above the earth, yet the mercies of God to his poor people are above the heavens. But

Secondly, I anſwer, 2that the Lord hath never beſtowed himſelf as a portion upon any yet, but unworthy ones; David was as unworthy as Saul, and Job as Joab, and Peter as Judas, and Paul as Simon Magus, Mat. 21.31, 32.Matt 21:31Matt 21:32and the Publicans and Harlots that entered into the Kingdome of heaven were as unworthy as the Publicans and Harlots that were ſhut out of the Kingdome of heaven; and the thief that went to paradiſe was as unworthy p. 416as the thief that went to hell: All the Saints in heaven, and all the Saints on earth are ready with one joynt conſent to declare, that they were as unworthy as the moſt unworthieſt, when God firſt beſtowed himſelf as a portion upon them. This Objection, I am unworthy, is a very unworthy Objection, and therefore away with it. But

Thirdly, 3I anſwer, that God hath no where in all the Scripture required any perſonal worthineſſe to be in the creature, before he will beſtow himſelf upon the creature. O Sirs, it never came into the thoughts of God, it never entered into the heart of God to require of men, that they ſhould be firſt worthy of his love, before they ſhould enjoy his love; and that they ſhould be firſt worthy of his mercy, before they ſhould taſt of his mercy; and that they ſhould be firſt worthy of his goodneſſe, before they ſhould be partakers of p. 417his goodneſſe; and that they ſhould be firſt worthy of himſelf, before he would beſtow himſelf as a portion upon them. If we ſhould never enjoy God for our portion till we are worthy to enjoy him for our portion, we ſhould never enjoy him. If a man had as many eyes as Argus to ſearch into the Scripture, and as many hands as Briareus to turn over the leaves of Scripture, yet he would never be able to find out one Text, one line, yea, one word, wherein God requires a perſonal worthineſſe in the creature, before he gives away himſelf to the creature: Should God ſtand upon a perſonal worthineſſe to be in the creature, before he would look upon the creature, or before he would let out his love to the creature, or before he would extend mercy or pity to the creature, or before he would in a Covenant of free grace give himſelf to the creature, no ſinner could be ſaved, man would be for ever undone, and it had been good p. 418for him that he had never been born. But,

Fourthly, 4I anſwer, 'tis not mens unworthineſſe, but mens unwillingneſſe that hinders them from having God to be their portion; though moſt men pretend their unworthineſſe, yet there is in them a ſecret unwillingneſſe to have God for their God. When they look upon God, as a gracious God, then they are willing to have him to be their God; but when they look upon God as an holy God, then their hearts fly back: when they look upon God as a merciful God, and as a bountiful God, O then they wiſh that he were their God; but when they look upon God as a commanding God, and as a ruling and an overruling God, O then their hearts do ſecretly riſe againſt God; there is a real unwillingneſſe in the hearts of ſinners, in all reſpects, to cloſe with God, and to have God to be their God. Iſa. 53.1.Isa 53:1Who hath beleeved our report? p. 419and to whom is the arme of the Lord revealed? Ch. 65.2, 3.I have ſpread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts. A people that provoke me to anger continually to my face. How long, Prov. 1.22, 23, 24, 25, 26.Prov 1:22Prov 1:23Prov 1:24Prov 1:25Prov 1:26ye ſimple ones, will ye love ſimplicity? and the ſcorners delight in ſcorning, and fools hate knowledge? Turn you at my reproof: behold, I will pour out my Spirit upon you, I will make known my words unto you. Becauſe I have called, and ye refuſed, I have ſtretched out my hand, and no man regarded: But ye have ſet at nought all my counſel, and would none of my reproof. I alſo will laugh at your calamity, I will mock when your fear cometh, &c. For thus ſaith the Lord God, the holy One of Iſrael, Iſa. 30.15.Isa 30:15in returning and reſt ſhall ye be ſaved, in quietneſſe and in confidence ſhall be your ſtrength, and ye would not. O Sirs, Matth. 23 37. Luk. 13.34.Matt 23:37Luke 13:34men ſhall be damn'd at laſt, not for cannots, but for will nots; no man ſhall be damned becauſe he could not do better, but becauſe he would not do better; if there p. 420were no will, John 40.there would be no hell: At laſt ſinners will finde this to be their greateſt hell, that they have wilfully deſtroyed themſelves; this is that which will damn with a witneſſe, and this will be that never dying worm; I might have had Chriſt and grace, but I would not; I might have been ſanctified and ſaved, but I would not; I might have been holy and happy, but I would not; Deut. 30.15, 19.Deut 30:15Deut 30:19life and death hath been often ſet before me, and I have choſen death rather than life; heaven and hell hath been often ſet before me, and I have choſen hell rather than heaven; glory and miſery hath been often ſet before me, and I have choſen miſery rather than glory; and therefore 'tis but juſt that I ſhould be miſerable to all eternity. No man, no Devil, can undo thee, O ſinner, without thy ſelf; no man can be undone in both worlds, but by himſelf: No man ſhall be damned for his unworthineſſe, but p. 421for his unwillingneſſe; and therefore never plead this Objection more. But,

Fifthly and laſtly, I anſwer, that if you will not ſeek after the Lord to be your portion, 5till you are worthy to enjoy him as your portion, then you will never ſeek after him, then you will never enjoy him for your God and portion: perſonal worthineſſe is no flower that growes in Natures garden, no man is born with a worthineſſe in his heart, as he is born with a tongue in his mouth; 'tis not the full, but the empty, 'tis not the rich, but the poor in ſpirit; 'tis not the righteous, but the ſinner; 'tis not the worthy, but the unworthy ſoul that is the proper object of mercy and pity: The poor Publican that cried out, Lord, be merciful to me a ſinner, Luk. 18.10-15.Luke 18:10–15went home juſtified, when the thank-God Phariſee returned as proud as he came. The Centurion when he came to Chriſt, ſped well, Matth. 8.Matt 8notwithſtanding his perſonal unworthineſs. p. 422And the prodigal ſon ſped well when he returned to his Father, Luk. 15.11—ult.Luke 15:11notwithſtanding his perſonal unworthineſs; for he was readily accepted, greatly pitied, ſweetly imbraced, courteouſly received, & very joyfully and nobly entertained, witneſſe the beſt robe that was put upon his back, and the gold ring that was put on his finger, and the ſhoes that were put on his feet, and the fatted calfe that was killed to make the company merry. O Sirs, if in the face of all your unworthineſſe you will go to God, and tell him that you are ſinners, that you are vile ſinners, that you are wretched ſinners, that you are very great ſinners, yea, that you are the greateſt of ſinners, and that you have deſerved a thouſand deaths, a thouſand hells, a thouſand deſtructions, and a thouſand damnations, and earneſtly beſeech him to look upon you, and to beſtow himſelf on you (though not for your worthineſſe ſake, yet) for his Names ſake, for his mercies p. 423ſake, for his promiſe ſake, for his Covenants ſake, for his Oath ſake, and for his Sons ſake; Certainly, if you ſhall thus plead with God, all the Angels in heaven, and all the men on earth cannot tell to the contrary, but that you may ſpeed as well as ever the Centurion, or the Prodigal did. I have taken the more pains to anſwer this Objection, that ſo it may never have a reſurrection more in any of your hearts, into whoſe hands this Treatiſe may fall.

I know other Objections might be raiſed, but becauſe I have ſpoken largely to ſuch in my former writings. I ſhall paſs on to the laſt thing propoſed, and that is to lay down ſome Poſitions that may (by the bleſſing of God) be of ſingular uſe to the Chriſtian Reader.

As firſt, That 'tis one thing for a man to have God for his portion, Firſt Poſition. Moſes his face did ſhine, and yet he did not ſee it.and 'tis another thing for a man to have an aſſurance in his own ſoul that God is his portion; there are many that have God for their portion, p. 424who yetare full of fears and doubts, that God is not their portion: Thus it was with Aſaph in that 77 Pſalm; & thus it was with Heman in that 88 Pſalm; and thus it is with very many Chriſtians in theſe dayes. Sometimes God exerciſes his children with ſuch changeable and ſuch terrible diſpenſations as raiſes many fears and doubts in them about their intereſt and propriety in; God and ſometimes their ſecret indulging of ſome boſome Idol, their entertainment of ſome predominant luſt, raiſes ſtrange fears and jealouſies in their ſouls about their intereſt in God; and ſometimes their not cloſing with the Lord ſo cloſely, ſo fully, ſo faithfully, ſo univerſally, and ſo ſincerely as they ſhould, without any ſecret reſervation, raiſes many doubts and queſtions in them, whether God be their portion, or no. The graces of many Chriſtians are ſo weak, and their corruptions are ſo ſtrong, and Satan is ſo buſie with them, and their p. 425duties and performances are ſo weak, ſo flat, ſo dull, ſo ſapleſſe, ſo liveleſſe, ſo fruitleſſe, and ſo inconſtant, that they are ready at every turn to ſay, if God be our God, why is it thus with us? if God be our portion, why are our hearts in no better a frame? why have our duties no more ſpirit, life, and fire in them. Look, as the Sun may ſhine, and yet I not ſee it; and as the husband may be in the houſe, and yet the wife not know it; and as the child may have a very great portion, a very fair eſtate ſetled upon him, and yet he not underſtand it; ſo a Chriſtian may have God for his portion, and yet for the preſent he may not ſee it, nor know it, nor underſtand it, 1 John 5.13. Theſe things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the Name of the Son of God. Theſe precious ſouls had God and Chriſt for their portion, and they did believe, and they had p. 426eternal life in the ſeeds and beginnings of it, and in the promiſe, and in Chriſt their Head, Ephe. 2.6.Eph 2:6who as a publick perſon had taken poſſeſſion of it in their ſteads, and yet they had not the aſſurance of theſe things in their own ſouls. Look, as the babe that hath paſt the pangs of the firſt birth, doth not preſently cry out, my father, my father; ſo the babe of grace, the new-born Chriſtian doth not preſently cry out, my God, my God; 'tis one mercy for God to be my God, and 'tis another mercy for God to tell me, that he is my God; 'tis one act of grace for God to be my portion, and 'tis another act of grace for God to tell me, that he is my portion. Look, as fire may be hid under aſhes for a time, and as bits of gold may be hid in an heap of duſt for a time, and as ſtars may be hid in a dark night for a time, and as a pearl may be hid in a puddle for a time; ſo God may be a mans portion, and yet this may be hid from him for a time.

p. 427The ſecond Poſition is this, Second Poſition.That it is one thing for a man to have God for his portion, and another thing for a man clearly and convincingly to make it out to himſelf or others, that God is his portion: Doubtleſſe there are many thouſands that have God for their portion, who yet, God ſometimes layes ſuch a Law of reſtraint upon the noble faculties of men and women, that they cannot uſe them at ſometimes as they do at others, as you may clearly ſee by comparing of theſe Scriptures together, Luke 24.14, 15, 16, &c. Acts 22.9. Gen. 21.16, 19. John 20.14, 15, &c.Luke 24:14Luke 24:15Luke 24:16Acts 22:9Gen 21:16Gen 21:19John 20:14John 20:15if you would give them a thouſand worlds, are not able to make it out to their own or others ſatisfaction, that God is their portion. Moſt Chriſtians attain to but ſmall meaſures of grace, but little meaſures of grace: Now ſmall things, little things are hardly diſcerned, they are hardly made out. A little faith is next to no faith, and a little love is next to no love, and a little repentance is next to no repentance, and a little zeal is next to no zeal, and a little hope is next to no hope, and a little holineſſe is p. 428next to no holineſſe, and a little communion with God is next to no communion with God, and a little conformity to God is next to no conformity to God. Now where there is but a little grace, there it is very difficult for a man to make out the truth of his grace, and ſo by conſequence to make out the truth of his intereſt and propriety in the God of grace: 'Tis not grace in truth, but grace in ſtrength that will inable a man to make it out to himſelf, and to make it out to others, that God is his portion: It is not grace in its ſincerity, but grace in its ſublimity, in its high and eminent actings, that will inable a man to make it out to himſelf and others, that God is indeed his God. Beſides, many precious hearts have ſuch weak heads, and ſuch bad Logick, and ſuch ſhallow natural parts, that they are not able rationally nor divinely to argue the caſe with their own ſouls, nor to make an improvement of thoſe rules, helps, p. 429wayes, and means, whereby they might be inabled to make it out to themſelves and others, that God is their portion. Look, as many perſons have often a good title to ſuch and ſuch lands, and to ſuch and ſuch eſtates and inheritances, though they are not able for the preſent to clear up their title either to themſelves or others; ſo many of the dear children of God have a good title to God, and a real intereſt and propriety in God, and yet for the preſent they are not able to clear up their title to God, nor to clear up their intereſt and propriety in God, either to themſelves or others. And this is ſo great a truth, that all the faithful Miniſters of Jeſus Chriſt that deal with poor ſouls, & that are converſant about ſouls, are ready from their daily experience to avouch it before all the world. He that ſhall ſay, that ſuch have not God for their portion, that cannot make out God to be their portion, will certainly condemn the generation of the juſt.

p. 430The third Poſition is this, Third Poſition.That where there is an hearty willingneſſe in any man to accept of God to be his God, Iſa. 55.1, 2. Joh. 7.37, 38.Isa 55:1to own God for his God, and to cloſe with God as his God, there God is certainly that mans God. If there be a cordial willingneſſe in you to take God to be your God, then without all peradventure God is your God. A ſincere willingneſſe to accept of God to be your God is accepted of God, and is ſufficient to enter into a gracious Covenant with God. O Sirs, a ſincere willingneſſe to accept of God to be your God flowes from nothing below the good will and pleaſure of God; no power below that glorious power that made the world, and that raiſed Chriſt from the grave, is able to raiſe a ſincere, an hearty willingneſſe in man to accept of God to be his God, and to take God for his God, Pſal. 110.3. Thy people ſhall be willing (or willingneſſes in the abſtract, and in the plural number,) in the day of thy p. 431power, in the beauties of holineſſe. There is no power below the power of the Lord of Hoſts that can raiſe up a willingneſſe in the hearts of ſinners: 'tis not in the power of all the Angels in heaven, nor of all the men on earth to beget a ſincere willingneſſe in the heart of man to accept of God to be his God; this is work that can only be effected by an omnipotent hand. Though an Emperour may force a woman to marry him that is his ſlave, becauſe ſhe is his purchaſe, yet he cannot by all his power force her will; he may force her body to the action, but he cannot force her will to the action. The will is alwayes free, and cannot be forced, but God is that great Emperour that hath not onelyonly a power to marry the ſoul (which he hath redeemed from being Satans bond-ſlave) but alſo a power to make the ſoul that is unready ready, and that is unwilling willing to marry him, and to beſtow it ſelf freely upon him. If there p. 432be in thee, O man, O woman, a ſincere willingneſſe to take God upon his own terms to be thy God (that is, to take him as an holy God, and as a ruling God, and as a commanding God in one thing as well as another) then he is certainly thy God, Rev. 22.17. And the Spirit and the Bride ſay, Come; and let him that heareth ſay, come; and let him that is athirſt, come; and whoſoever will let him take the water of life freely.

The fourth Poſition is this, Fourth Poſition.That it may ſo fall out, that ſuch a Chriſtian that hath God for his portion, that hath an intereſt and a propriety in God, may loſe the ſight, the ſenſe, the feeling and the evidence of his intereſt and propriety in God; and this is evident by comparing the Scriptures in the Margin together. Pſal. 30.6, 7. Pſal. 51.13. Joh. 24. Ch. 16.9. & Ch. 19.10, 11.Ps 30:6Ps 30:7Ps 51:13Doubtleſſe it is very rare to find a Chriſtian that hath had the knowledge, and experience, and evidence of his intereſt and propriety in God, but that p. 433that Chriſtian alſo hath experienced what it is to have his intereſt and propriety in God clouded and darkned. And Ch. 30.20. Pſal. 77. Pſal. 88. Iſa. 8.17. Lam. 3.18.Ps 77Ps 88Isa 8:17Lam 3:18Such Chriſtians that have experienced what the warm beams of the Sun of Righteouſneſſe means, have likewiſe experienced what it is to have their Sun ſet in a Cloud; and this truth I might make good, by producing of a cloud of witneſſes both from among the Martyrs, and from among the Saints in all Ages. But what do I talk of a cloud of witneſſes, when the tears that daily drop from many of your eyes, and the ſad complaints, and ſighs, and groans of many of your ſouls do ſufficiently evidence this ſad truth. And therefore let no man conclude, that God is not his God, becauſe he hath loſt the ſight and ſenſe of his intereſt and propriety in God; let no man ſay, that God is not his portion, becauſe he hath loſt thoſe evidences (at the preſent) by which he hath formerly proved God to be his portion. p. 434Though a man ſhould loſe his Writings and Evidences that he hath to ſhew for ſuch or ſuch an Eſtate, yet his Writings and Evidences being inrolled in a Court of Record, his Eſtate remains good, and his Title is ſtill good in law; and therefore there is no reaſon why ſuch a man ſhould ſit down, and wring his hands, and cry out, I am undone, I am undone: ſo though a Chriſtian ſhould loſe his Writings, his Evidences that once he had to ſhew, that once he had to prove God to be his God and portion, and that he had a real intereſt and propriety in God, yet his Writings, his Evidences being inrolled in the Court of Heaven, his title to God, his intereſt in God remains good; and therefore there is no reaſon why ſuch a perſon ſhould ſit down dejected, and wring his hands, and cry out, O I am undone, I am for ever undone.

The fifth Poſition is this, Fifth Poſition.That ſuch that have not (for the preſent) p. 435God for their portion, ought not peremptorily to conclude, that they ſhall never have God for their portion; ſuch a perſon that cannot yet truly ſay, that the Lord is his portion ought not to deſpair of ever having of God for his portion. The time of a mans life is but a day, and God may beſtow himſelf as a portion upon man in what hour of that day he pleaſes. In the Parable he beſtowed himſelf as a portion upon ſome at the firſt hour, Matth. 20.1-17.Matt 20:1–17upon others at the third hour, upon others at the ſixth hour, upon others at the ninth hour, and upon others at the eleventh hour: God is a free Agent, and may beſtow himſelf upon whom he pleaſes, and as he pleaſes, and when he pleaſes. There is no ſinner, We except ſuch that hath committed the ſin againſt the Holy Ghoſtno not the greateſt ſinner living under the Goſpel, that can infallibly determine, that God will never be his God; no ſinner can conclude that God hath peremptorily and abſolutely excluded him from mercy, and ſhut p. 436him out among thoſe that he is reſolved never to beſtow himſelf upon. For,

1. God never made any ſinner one of his Privy Councel.

2. In the Goſpel of grace God hath revealed no ſuch thing.

3. Secret things belong only to the Lord, Deut. 29.29.

4. God hath beſtowed himſelf as a portion upon as great ſinners as any they are that yet have not God for their portion.

5. All the Angels in heaven, and all the men on earth cannot tell to the contrary, but that God may have thoughts of mercy towards thee, and that thy lot may fall within the purpoſe of his grace, and that he may beſtow himſelf as a portion upon thee before thou art cut off from the land of the living. Although a ſinner may certainly know at the preſent that God is not his God, that God is not his portion, yet he doth not certainly know that God will never be his God, that God will p. 437never be his portion; and therefore no ſinner may peremptorily conclude, that God will never be his God, becauſe for the preſent he cannot, he dares not ſay, he is his God.

God gave himſelf as a portion to Abraham when he was old, Gen. 12.4.Gen 12:4when he was a white-headed ſinner. 2 Chron. 33.1, 12, 13, 14.2 Chr 33:12 Chr 33:122 Chr 33:132 Chr 33:14And Manaſſeh was old when he was converted and changed, and when God beſtowed himſelf upon him. And Zacheus and Nicodemus were called and converted in their old age, when there were but a few ſteps between them and the grave, between them & eternity, between them and everlaſting burnings, then the Lord graciouſly revealed himſelf, and beſtowed himſelf as a portion upon them. And if we believe Tertullian, Paul wanted not a prediction of the Holy Ghoſt in that Prophetick bleſſing of dying Jacob to his youngeſt ſon, Gen. 49.27. Adu. Marcion. l. 5.Benjamin ſhall ravine as a wolf; in the morning he ſhall devour the prey, p. 438and at night he ſhall divide the ſpoil. See my Apples of Gold, page 352.353, 354. two more famous Stories of ſuch that were converted in their old age.Paul was of the Tribe of Benjamin, in the morning, the fore-part of his age, worrying and devouring the flock of Chriſt, perſecuting of the Church; and in the evening, the declenſion of his life, dividing the Word, a Doctor of the Nations. And Dionyſius tells us, that Mary Magdalen that was ſo looſe and diſſolute in her youth, being converted in her old age, ſhe ſequeſtred her ſelf from all worldly pleaſures, and lived a moſt ſolitary life in the mountains of Balma, where ſhe ſpent full thirty years in meditation, faſting, and prayer. And old godly Similes ſaid, that he had been in the world ſixty years, but had lived but ſeven, counting his life, not from his firſt birth, but from his new birth. Soliloq. c. 33.And Auguſtine repented that he had began to ſeek, ſerve, and love God no ſooner. By all theſe inſtances 'tis moſt evident, that God may beſtow himſelf as a portion upon ſinners, upon very great ſinners, p. 439yea, upon the greateſt of ſinners, and that at laſt caſt, when they are ſtricken in years, and when they are even ready to go out of this world; and therefore let no man deſpair of having of God for his portion, though for the preſent his ſoul cannot ſay, the Lord is my portion.

O Sirs, Deſpair is a ſin, a very hainous ſin, yea, 'tis that ſin that damns with a witneſs; deſpairing Judas periſhed, and was damned, Acts 2.Acts 2when as the very murderers of Chriſt believing on Chriſt were ſaved. Roger Biſhop of Salubury in King Stephens dayes was ſo troubled, that he could not live, and durſt not die, &c.Deſpair thruſts God from his mercy-ſeat, it throws diſgrace upon the throne of grace, it gives the lye to all the precious promiſes, it caſts reproach upon the nature of God, it tramples under feet the blood of the Covenant, it cuts the throat of faith, hope, and repentance, it renders all the means of grace uſeleſſe and fruitleſſe, it imbitters all a mans comforts, it gives a ſting to all a mans troubles, p. 440it proclaims Satan a Conquerour, it raiſes a hell in the conſcience, it makes a man a Magor-miſſabib, a terrour to himſelf, and an aſtoniſhment to others. In that 7 of Daniel there is mention made of four Beaſts; the firſt a Lion, the ſecond a Bear, the third a Leopard, but the fourth without diſtinction either of kind, or ſex, or name, is ſaid to be very fearful, and terrible, and ſtrong; and ſuch a thing as this fourth beaſt was is Deſperation, as all have found that ever have been under it; deſperation is a complicated ſin, 'tis a mother-ſin, 'tis a breeding ſin, 'tis the complement of all ſins; and therefore above all take heed of this ſin. O Sirs, as you love your ſouls, and as you would be happy to all eternity, do not deſpair, nor do not be peremptory in your concluſions, that God will never be your portion, becauſe for the preſent he is not your portion: remember the gracious invitations of God, and remember the glorious riches of p. 441mercy, and remember the overflowings of infinite grace, and then deſpond and deſpair if thou canſt.

The ſixt and laſt Poſition is this, Sixth Poſition.that ſuch is the love, care, goodneſſe & kindneſs of God to his people, that few or none of them die without ſome aſſurance that God is their portion, & that they have an intereſt & propriety in him. That here and there a particular Chriſtian (in caſes not ordinary) may die doubting, and aſcend to heaven in a cloud, as Chriſt did, will, Acts 1.9.Acts 1:9I ſuppoſe, be readily granted; and that the generality of Chriſtians ſhall firſt or laſt, more or leſs, mediately or immediately, have ſome comfortable aſſurance, that God is their God, and that he is their portion, and that they have a real intereſt and propriety in him, may I ſuppoſe be thus evinced.

Firſt, 1Several precious promiſes that are ſcattered up and down in the Scripture ſeems to ſpeak out p. 442ſuch a thing as this is; take theſe for a taſte, Pſal. 9.18. For the needy ſhall not alwayes be forgotten: the expectation of the poor ſhall not periſh for ever. Pſal. 22.26. The meek ſhall eat and be ſatisfied, they ſhall praiſe the Lord that ſeek him, your heart ſhall live for ever. Pſal. 84.11. For the Lord God is a Sun and a Shield, the Lord will give grace and glory, and no good thing will he with-hold from them that walk uprightly. Hoſ. 2.23. And I will have mercy upon her that had not obtained mercy, Ponder upon that of Ezek 34 30, 31.Ezek 34:30Ezek 34:31and I will ſay to them which were not my people, thou art my people; and they ſhall ſay, Thou art my God. Pſal. 5.12. For thou, Lord, wilt bleſs the righteous, with favour wilt thou compaſſe him, as a ſhield, John 14.21, 23. He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me ſhall be loved of my father, and I will love him, and will manifeſt my ſelf to him. If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him.

p. 443Secondly, 2The common experiences of the Saints both in the Old and New Teſtament doth evidence as much, Solomons Song 2.16. My beloved is mine, and I am his. Chap. 6.3. I am my beloveds, and my beloved is mine: And Chap. 7.10. I am my beloveds, and his deſire is towards me. Iſa. 63.16. Doubtleſſe thou art our Father, though Abraham be ignorant of us, and Iſrael acknowledge us not; thou, O Lord, art our Father, our Redeemer, thy Name is from everlaſting. Iſa. 64.8, 9. But now, O Lord, thou art our Father, behold, ſee, we beſeech thee, we are all thy people. Jer. 3.22, 23. Behold, we come unto thee, for thou art the Lord our God. Truly in the Lord our God is the ſalvation of Iſrael. Iſa. 25.9. And it ſhall be ſaid in that day, Lo, this is our God, we have waited for him, and he will ſave us. I might produce a cloud of witneſſes from among the Patriarchs and Prophets, further to evince this truth; but enough is as good as a Feaſt.

p. 444And as the Church of God in the Old Teſtament, ſo the Church of God in the New Teſtament attained to the ſame aſſurance. The believers in Corinth were ſealed, and had the earneſt of the Spirit in their hearts, 2 Cor. 1.22. Who hath alſo ſealed us, and given the earneſt of the Spirit in our hearts. And Chap. 5.1, 5. For we know, that if our earthly houſe of this Tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens. Now he that hath wrought us for the ſelf-ſame thing is God, who alſo hath given us the earneſt of the Spirit. And ſo the believing Epheſians had the like, Epheſ. 1.13. In whom, after ye believed ye were ſealed with the holy Spirit of Promiſe, which is the earneſt of our inheritance. And ſo, Chap. 4.30. And grieve not the holy Spirit of God, whereby ye are ſealed unto the day of redemption. And the believing Theſſalonians had the ſame, 1 Theſſ. 1.4, 5. Knowing, brethren beloved, your election of God. For our Goſpel came not unto you in word onelyonly, but alſo in p. 445power, and in the Holy Ghoſt, and in much aſſurance. I might give you many particular inſtances out of the New Teſtament to confirm this truth, but theſe general Inſtances are more convincing and ſatisfying.

Thirdly, 3If God ſhould not firſt or laſt, ſooner or later, mediately or immediately give his people ſome comfortable aſſurance, that he is their portion, and that they have a real intereſt and propriety in him, the ſpirits, the ſouls of his people would certainly faint and fail; but this God will never ſuffer, this God by promiſe hath engaged himſelf to prevent, as you may ſee in that Iſa. 57. 16, 18, 19. For I will not contend for ever, neither will I be alwayes wrath; for the Spirit ſhould fail before me, and the ſouls which I have made. I have ſeen his wayes, and will heal him: I will lead him alſo, and reſtore comforts unto him, and to his mourners: I create the fruit of the lips, peace, peace to him that is p. 446afar off, and to him that is neer, ſaith the Lord, and I will heal him. Now ſeeing that God hath ſo graciouſly undertaken for his people, that their ſpirits ſhall not faint nor fail, there is no doubt but that ſooner or later, more or leſſe, God will aſſure his people that he is their portion, and that they have a real intereſt and propriety in him.

Fourthly, 4The Lords Supper is a ſealing Ordinance, and was ordained, Matth. 26.26, 27, 28. 1 Cor. 11.23, 24. Rom. 4.11.Matt 26:26Matt 26:27Matt 26:281 Cor 11:231 Cor 11:24Rom 4:11inſtituted, and appointed for that very purpoſe and to that very end, viz. to ſeal up the believers propriety in God, and to aſſure him of his intereſt in God, in Chriſt, in the everlaſting Covenant, and in all the benefits of Chriſts death, to wit, the favour of God, reconciliation, redemption, and the remiſſion of ſins. Now how can it poſſibly be imagined, that ſo glorious an Ordinance ſhould be inſtituted to ſo great and ſo glorious an end as to aſſure believers of their intereſt p. 447and propriety in God, and yet this end ſhould never be effected in them all their dayes, for whoſe ſake the Ordinance was inſtituted and appointed. Certainly God never appointed any Ordinance to accompliſh any end, Iſa. 55.10, 11. Ch. 45.23.Isa 55:10Isa 55:11but firſt or laſt that Ordinance did accompliſh that end, for which it was appointed and inſtituted. Cy. l. 4. Ep. 6. The ſame Auguſtine reports, Aug. in Joh Tract. 27.Cyprian ſhews how the Martyrs in the primitive Church when they were to appear before the cruel perſecuting Tyrants, were wont to receive the Lords Supper, and thereby they were ſo aſſured of their intereſt and propriety in God, and ſo fired with zeal and fervour, and fill'd with faith and fortitude, &c. that they made nothing of the greateſt torments that thoſe bloody Tyrants could inflict upon them. And ſaith Chryſoſtome, by the Sacrament of the Lords Supper we are ſo armed againſt Satans temptations, that he fleeth from us, as if we were ſo many Lions that ſpet fire.

p. 448The Jews in the celebration of the Paſſeover did ſing the 113. Pſalm, with the five following Pſalms, which they called the great Hallelujah, and it was always after that cup of wine which they called, The cup of praiſe; and thus it ſhould be with the Saints; at all times, upon all occaſions, in all places they ſhould ſing Hallelujahs to God: O but when they are at the Lords Supper, then they ſhould ſing the great Hallelujah; but how they will be ever able to ſing this great Hallelujah, except firſt or laſt, more or leſſe, God gives them ſome aſſurance of their intereſt and propriety in himſelf, I cannot for my life diſcern. But

Fifthly, 5There is in all believers the choice and precious ſprings of aſſurance, as

1. Union and communion with the Father and the Son, 1 John 1.3. That which we have ſeen and heard, declare we unto you, that ye alſo may have fellowſhip with us, and truly our fellowſhip p. 449is with the Father, and with his Son Jeſus Chriſt. Now that union that is between the foundation and the building, the head and the members, the husband and the wife, the father and the child, the ſubject and the Prince, the body and the ſoul, is nothing ſo neer an union as that which is between a believer and God. Beſides, 1 Cor. 6.16, 17.1 Cor 6:161 Cor 6:17that union that a Chriſtian hath with God is an honourable union, and it is an inſeparable union, it is an invincible union, and it is an everlaſting union. Now how it is poſſible for a man to have ſuch a neer and ſuch a glorious union and fellowſhip with God from the day of his converſion to the day of his deſolution, and yet never come to any aſſurance of his intereſt and propriety in God, is a thing not eaſily imaginable.

2. Precious faith is another ſpring of aſſurance, 1 Pet. 1.8. Whom having not ſeen ye love, in whom though now ye ſee him not, yet believing, ye rejoyce p. 450with joy unspeakable, and full of glory. Now this ſpring is in all the Saints, 2 Pet. 1.1. The faith of expectance will in time riſe up into a faith of reliance, and the faith of reliance will in time advance it ſelf into a faith of aſſurance.

3. Hope is another ſpring of aſſurance, Coloſſ. 1.27. Chriſt in you, the hope of glory. Heb. 6.19. Which hope we have as an anchor of the ſoul both ſure and ſtedfaſt, and which entreth into that within the vail.

4. A good conſcience is another ſpring of aſſurance, 2 Cor. 1.12.

5. Real love to the Saints is another ſpring of aſſurance, 1 Joh. 3.14.

6. And laſtly, the Spirit of God is another ſpring of aſſurance, Rom. 8. Now that a Chriſtian ſhould have all theſe choice ſprings of aſſurance in his ſoul, from his new birth, to the day of his death, and yet in all that time never come to aſſurance of his intereſt and propriety in God, is a thing, I had p. 451almoſt ſaid, beyond all belief. But

Sixthly, 6There is nothing in all the world, that the hearts of the Saints are more frequently, more fervently, and more abundantly carried out after in all their prayers and ſupplications, than this, Pſa. 4.6, 7.Ps 4:6Ps 4:7That God would tell them that he is their portion, and that he would clear up their intereſt and propriety in himſelf; the conſtant language of their ſouls is this, Lord, do but tell us that thou art our portion, and then beſtow earthly portions upon whom thou pleaſeſt; do but clear up our intereſt and propriety in thy ſelf, Pſal. 16.5, 6.Ps 16:5Ps 16:6and then we ſhall ſay, Our lot is fallen in a pleaſant place, and verily we have a goodly heritage. Believers know, that aſſurance that God is their portion, and that they have an intereſt and propriety in him, will eaſe them of all their ſinful cares, fears, terrours, horrours, jealouſies, ſuſpitions, and ſad apprehenſions, p. 452which makes their lives a very hell; They know that aſſurance of their intereſt and propriety in God, will make every bitter ſweet, and every ſweet more ſweet, it will turn a Wilderneſſe into a Paradiſe, an Egypt into a Canaan; They know that aſſurance that God is theirs will raiſe the trueſt comforts, the pureſt comforts, the greateſt comforts, the ſureſt comforts, Iſa. 40.1, 2.Isa 40:1Isa 40:2the ſtrongeſt comforts, the rareſt comforts, the ſweeteſt comforts, and the moſt laſting comforts in their ſouls. They know that aſſurance of their intereſt in God will fit them for the higheſt duties in Chriſtianity, and for the hardeſt duties in Chriſtianity, and for the coſtlieſt duties in Chriſtianity, & for the moſt neglected, ſcorned, and deſpiſed duties in Chriſtianity; They know that aſſurance of their propriety in God will moſt quicken their graces, and act their graces, and raiſe their graces, and ſtrengthen their graces, and brighten their graces, and put p. 453a luſtre and a beauty upon their graces; They know that aſſurance of their intereſt in God will wonderfully weaken ſin, and effectually crucifie their hearts to the world, and ſweetly moderate their affections to their neereſt and deareſt relations, and powerfully arm them both againſt the worlds oppoſitions, & Satans temptations.

To conclude, They know that aſſurance of their propriety in God will make death more deſirable than terrible, yea, it will make the thoughts of death ſweet, and the approaches of death eaſie, and all the warnings of death pleaſant to their ſouls, and therefore they follow God hard day and night, with ſtrong cries, prayers, tears, ſighs, and groans, that he would make it evident to them, that he is their portion, and that he would clear up their intereſt and propriety in him. Now how can any man that is in his wits imagine, that God ſhould alwayes turn a deaf ear to the prayers of his people p. 454in this thing eſpecially, conſidering that their prayers, Rom: 8.26, 27.cries, tears, ſighs, and groans are but the products of his own Spirit in them; and conſidering likewiſe the ſeveral promiſes, whereby he hath ingaged himſelf to anſwer to the prayers of his people. I might tire both you and my ſelf in turning to thoſe particular promiſes, but that I am reſolved againſt, and therefore take that for all, Joh. 16.23, 24. Verily, verily, I ſay unto you, whatſoever ye ſhall ask the Father in my Name, he will give it you. Ask and ye ſhall receive, that your joy may be full. This double aſſeveration Verily, verily, is never uſed, but in matters of greateſt weight and importance; and this gemination Verily, verily, is a vehement confirmation of the truth of what Chriſt ſpeaks. Now from this gracious promiſe I may ſafely and clearly infer, That if God the Father will give to believers whatſoever they ask in the name of Chriſt, then certainly, at firſt or p. 455laſt, ſooner or later, he will give them aſſurance that he is their portion, and that they have an undoubted intereſt and propriety in him; for this is one of the grand requeſts, that they are ſtill a putting up in the name of Chriſt, and upon the grant of this requeſt depends the fulneſſe of a Chriſtians joy. But

Seventhly and laſtly, If God ſhould not ſooner or later, more or leſſe, aſſure his people that he is their portion, & that they have an intereſt & a propriety in him then, he would be a very great loſer (if I may ſo ſpeak) he would loſe many praiſes, and many thankſgivings, he would loſe much of that love, of that honour, and of that delight, and of that admiration, which otherwiſe he might have from among his children. And it is very obſervable, that of all the duties of Religion there are none that are preſt ſo cloſely, ſo frequently, and ſo ſtrongly upon p. 456Chriſtians, as thoſe of praiſing of God, I might produce above a hundred Scriptures to evidence this.and rejoycing in God, &c. as all know that know any thing of the Scripture. Now how it will ſtand with the holineſſe of God, and with the wiſdome of God, and with the care of God to be ſo great a loſer in the very things which he hath ſo roundly and earneſtly preſt upon his people, when as by one ſweet word of his mouth he might ſo eaſily and ſo happily prevent it, I cannot eaſily diſcern. All believers know, that there is no ſuch ready, no ſuch effectual way under heaven to draw out their love, their joy, their delight, their praiſes, and their thankſgivings to God, as Gods aſſuring of them that he is their portion, and that they have an unqueſtionable intereſt and propriety in him. Certainly, that God that loves the praiſes of his people, and that diſlights in the rejoycings of his people, and that is ſo infinitely pleaſed with the thankſgivings of his people, that God will not alwayes p. 457hide himſelf from his people, that God will ſooner or later ſo manifeſt himſelf to his people, that they ſhall be able to ſee their intereſt and propriety in God, and rejoycingly to ſay, The Lord is our portion.

Now, O you that are the people of the Lord, and that to this very day do lie under many fears and doubts about your intereſt and propriety in God, be not diſcouraged, do not hang down the head, do not deſpond, do not deſpair, for certainly ſooner or later God will aſſure you, that he is your portion, and that you have an intereſt and a propriety in him.

FINIS.