Sermons Preached Upon Sundry Occasions, Sermon 7 – Title page 9

Sermons Preached Upon Sundry Occasions · Sermon 7 – Title page 9

p. 229PSALM 17. 14.

Which have their portion in this life.

THat there is a providence watching over the world, ordering, and diſpoſing the events, and ſeeing to the management of things here below, hath been, and is as univerſal an acknowledgement, as that there is a God. But the myſteriouſneſs of Gods outgoings in his providences hath oft occaſioned the Atheiſme of ſome, and the diſtruſt of others: eſpecially in that ſeeming-unequal diſtribution of theſe temporal bleſsings with a full and liberal hand to the worſt of men, whileſt the beſt have no other portion carved out for them, but the bread and water of affliction; as if God had no regard unto the world, but all events happened by careleſs chance and fortune. Scarce any Queſtion troubled and perplexed the antient Philoſophers more then this; Quare malis bona, & bonis mala eveniunt? Why the worſt of men often enjoyed the beſt of the world? this occaſioned the Stoicks Fate, and Epicures Atheiſme: this made ſome of them call in queſtion the Juſtice, others quarrel with the Providence, a third ſort to deny the Being of God. To conſider that Licinus was entombed in a ſtately marble, grave Cato confin'd to a ſtrait and narrow ſepulchre, valiant Pompey laid in none at all, made them draw this inference, Credimus eſſe deos? ſhall we think there are any gods? which Lipſius ſaith were affectuum voces, non judiciorum. Lips. Manud. ad Philoſ. Stoic.Nay, the Scripture tells us how this hath often occaſioned doubtfull repining diſtrusts in, and ſhaken the faith of the beſt of Gods Saints. Jeremy deſires to enter a diſpute with God concerning the righteouſneſs of his judgements in this particular, Jer, 12. 1, 2. which hence appears to have been his weakneſs and infirmitie, becauſe in the midſt of this diſtruſt he acknowledges Gods juſtice in all his proceedings. With this Job ſeems to be diſ-ſatisfied, and under a preſent temptation to queſtion God, Job 21. from verſ. 7. to verſ. 16. and the Prophet Habakkuk, chap. 1. v. 13. and David, that man after Gods own heart, was oft aſſaulted with this temptation to diſtruſt, upon conſideration of the flouriſhing eſtate of many wicked in the world, Pſal. 73. from verſ. 2. to the 8. to conſider that they were not plagued, v. 5. and he plagued all the day long, verſ. 14. This tempted David to three great miſcarriages;

Firſt, to conceive of piety and holineſs, as an uſeleſs, vain, unprofitable p. 230thing, verſ. 13. when he ſaw pietie perſecuted, and wickedneſs enthroned.

Secondly, To uncharitable raſh judging of the Saints, v. 15. intimating his temptation to ſay ſo; ſo apt are men to judge the ſtraighteſt ſtaffe crooked in the water, and the moſt upright Saint hypocritical, when afflicted.

Thirdly, To queſtion providence, ver. 11. as if the eye of God could not ſee theſe diſorders in the world, and permit them; ſo liable is the faith of the beſt to weakneſs and infirmities: which David could not conquer, till he went into the Sanctuary of God, and underſtood the miſerable end of wicked men, what-ever ſeeming happineſs they enjoy here, v. 17, and that their portion was onelyonly in this life, as he ſaith here in the Text; which words may fall under a threefold conſideration.

1. As the ground of Davids prayer for deliverance from his enemies, v. 13.

2. As the matter and ſupport of Davids comfort, under the perſecutions of his enemies: that though Saul (upon whoſe perſecution this Pſalm was penned, ſaith Muſculus) flouriſh'd and oppreſſed him here, yet he had but his portion in this life, and David though at preſent perſecuted and afflicted, ſupported himſelf by the expectation of his future glory, ver. 15.

3. As a deſcription of the miſery of wicked men, amidſt all the pomp, and glory, and enjoyments of the world; while they are the worlds darlings and mens envy; while ſet upon the pinacle of worldly greatneſs, here's their miſery and unhappineſs, they have their portion onelyonly in this life.

It is a miſerable thing for men to have their portions onelyonly in this life. Doctrine.In proſecution of which I ſhall do four things.

Firſt, I ſhall ſhew that wicked men have often the greateſt portion in the world.

Secondly, How it comes to paſs that they have ſo, to vindicate the juſtneſs, and equitie, and wiſdome of Gods providence in ordering it thus.

Thirdly, Upon what accounts it is a miſerable thing to have it ſo.

Fourthly, I ſhall improve all in ſome ſhort inferences, or brief application.

Firſt, To ſhew that wicked men have often the greateſt portion in the world: I need not ſpeak much to this, the experience of all ages ſince the beginning of the world confirms it, your own obſervation, I believe, can ſeal to it; how-ever Scripture abundantly evinces it. The firſt murderer that ever was, carries poſſeſſion in his very name: Cain ſignifies ſo much; Gen. 4. 8. p. 231Go on in the whole ſeries of Scripture, and you ſhall finde Joſeph perſecuted by his brethren; Eſau (as Rivet obſerves on Gen. 32.) advanced in the world for a time far above Jacob; go on, and you finde the Iſraelites Gods peculiar in captivitie, and Pharoah upon the throne; Saul ruling, and David in a cave, or in a wilderneſs; Job upon the dung-hill; Jeremy in the dungeon; Daniel in the den, and the Children in the furnace, and Nebuchadnezzar on the throne. In the new Teſtament you have Felix on the bench, S. Paul at the bar; Dives in the palace, Lazarus at his gates: Luke 16. 19. he cloathed in purple, Lazarus in rags, and over-ſpread with ſores; he banqueted and fared deliciouſly every day, the other deſired but the crumbs from the table and could not have them; Dives beſet with his rich and ſtately attendance, Lazarus hath no other ſociety but the Dogs which came to lick his ſores, v. 21. all which Auſtin and Tertullian, lib. 4. againſt Marcion, conceive to be a true hiſtorie of what was really acted, though others think it parabolical; Job tells us that the tabernacles of robbers ſometimes proſper, Job 12. 6. which proſperity he at large deſcribes, chap. 21. from v. 7 to v. 14. exalted in power, v. 7. multiplyed in their poſterity, v. 8. 11. ſafe at home, v. 9. encreaſed abroad, v. 10. have their fill of pleaſure, v. 12. and wealth at will, v. 13. David ſpeaks his own experience of this, Pſa. 37. 35. Pſa. 73. 7. So in the Text, they enjoy not onelyonly common favours, as aire to breath in, earth to walk on; but the treaſure of the world, the riches of nature: their bellies are fill'd with his hid treaſure, and that not for themſelves onelyonly, but for their poſterity too, they leave the rest of their ſubſtance to their babes, in a word they have their portion in this life.

Qu. But who are theſe wicked men? Anſ. In a word, Thoſe who haxe a full affluence of the world and theſe earthly things, and yet are ſuch as the Apoſtle deſcribes Eph. 2. 12. ſtrangers to the covenant of grace: who can ſay that eſtate is mine, and that honour mine, and thoſe lands are mine; but cannot upon any ground ſay, God is mine, Chriſt is mine, the covenant is mine, you have them drawn to the life, Luk. 12. 21. ſuch who have the world for a portion, but cannot ſay with David, The Lord is my portion.

Secondly, They have a portion here upon a five-fold account.

1. As the iſſue of that univerſal providence, which God exerciſeth in the world, to which every creature owes its being and proviſion; they are cloathed by the ſame hand of univerſal providence, which arrays the lillies, nouriſhed by that bountie, which feeds the ravens, and ſupplied from that hand, which when God opens, he filleth every living thing with good. Pſa. 104. 28. God will look to his whole creation, as a Lord provides for his meaneſt ſlave, though he intends p. 232him not the inheritance. The whole world lives at Gods charges and allowance, as he is the Soveraign and univerſal Lord; and to the worſt of men, for whom he hath not reſolved and laid out the inheritance of ſons, yet he gives them a portion here, as they are creatures. That is the firſt account.

2. As the reſult of that patience and long-ſuffering, which God (while he expects their return, and ſolicites their repentance) exerciſeth towards the worſt of men: For though God ſometime to demonſtrate the juſt demerit of every ſin, his hatred of it, and ſeverity againſt it, and the more effectually to awaken and deter others from the imitation of it, ſtrikes a ſinner in the act of his iniquity; of which Ananias and Sapphira for their ſacriledge, Corah and his companie for their rebellion, the children for mocking the Prophet, 2 Kings 2. and Herod for his pride, Acts 12. are ſad Scripture in ſtances; yet it's the more uſual method of Gods proceedings, to demonſtrate that he waits to be gracious, and that mercy pleaſeth him, and by his long-ſuffering to lead them to repentance, Rom. 2. 4. Romani non ideo tanti quòd religioſi, ſed quòd impunè ſacrilegi, neque enim potuerunt in ipſis bell is deos adjutores habere, adverſus quos arma rapuerunt; Arnob. adverſ. Gent. p. 226. And to ſhew that our ſins wreſt the arrows of his judgements from his hands, he lengthens out his patience to ſinners, during which time he often makes them an honourable allowance in the world, the more powerfully by outward favours to win them to himſelf; or if not, to render them the more inexcuſable, while by deſpiſing that patience and goodneſs, they treaſure up into themſelves wrath againſt the day of wrath, Rom. 2. 5. As a Judge oft deſigns a fair allowance for a condemned malefactour, while reprieved by his mercy, till the day of execution, and provides that he ſtarve not in priſon. Thus wicked men, though now ſentenced and condemned (for, he that believes not is condemned already, ſaith our Saviour, Joh. 3. 18.) God gives them a portion in this life, to maintain themſelves till the day of death, and execution by his juſtice.

3. As the iſſue of that univerſal goodneſs and merciemercy, which God demonſtrates to his whole creation: for, The Lord is good to all, and his tender mercies are over all his works, Pſal. 145. 9. From hence it is that he cauſeth his ſun to ſhine upon the good and bad, Matth. 5. 45. And God oft doth wicked men good by theſe outward bleſsings, while the enjoyment of them prevents many ſins, which want and povertie might betray them to: and they, as being of a fordid, baſe, mercenary ſpirit, are oft bribed by theſe to give God an outward obſervance, to abstain from many ſins, and to comply with an outſide Religion, for fear of forfeiting their enjoyments by the ſeverer p. 233judgements of God, or ſome ſtricter Laws of the Land; & dum fortunam amittere metuunt, nequitiam derelinqunt; which is the account profound Bradwardine gives of Gods providence in thisBradw. p. 281 particular, that hereby they might be encouraged to a compliance with Religion, if not out of love, yet out of intereſt; if not for love of vertue, yet for fear of loſs and puniſhment, which is the moſt ordinary principle of mens Religion; for though meliores ſunt quos ducit amor, yet plures ſunt quos corrigit timor, ſaith Austin. It is more ingenuous to obey God out of love, but more common to ſerve him out of fear: thus if nor love to Chriſts perſon, nor his doctrine, yet deſire of the loaves will procure Chriſt many followers. You ſhall oft ſee wicked men complying with Religion outwardly upon carnal intereſt, and for worldly advantages. As a diſſembling lover covets the portion more then the perſon; ſo do men court Religion, to get or keep their portion in this life.

4. As the effect and iſſue of Gods remunerating juſtice. There is none ſo profligate, or debaucht, but hath ſomething though not of ſpiritual, yet of moral and civil goodneſs, as rewards to which God lays them out a portion here, to demonſtrate that love God bears to all goodneſs where-ever he finde it. The Phariſees hypocrital prayers and faſtings have their reward here, Mat. 6. 5. Ahabs counterfeit humiliation protracts the threatned judgement, 1 Kings 21. 29. Iehu's falſe zeal is recompenced with a kingdome for four generations, 2 Kings 10. 30. So Ezekiel 29. 18, 19, 20. Nebuchad-rezzar had his reward for ſerving againſt Egypt. The Heathens morality, in Austin's judgement, brought them in a doubleAug. de Civ. Dei. advantage; firſt, of a lighter puniſhment hereafter; for mitiùs erit, the fornace is made hotter for a Cataline, then a Cato, or Ariſtides: and then with outward temporal proſperity here; for he imputes theIbid. l. 5. c. 12. glory, magnificence, ſtate, and largeneſs of the Romane Empire to thoſe moral vertues, wherein they excelled other Nations, as love to their countrey, liberality, divitias honeſtas volebant, juſtice and equity, not enervating their minds, or emaſculating their bodies by ſordid pleaſures, and the like: quibus moribus meruerunt ut Deus verus, quamvis non eum colerent, eorum augeret imperium: for theſe the true God (though nor worſhipt nor acknowledged by them) enlarged their Empire & dominions. In a word, as God ſees in the beſt of men ſome ſins to puniſh and purge, for which he lays them out affliction in this life; ſo he oft findes ſome good in wicked men, for which, not as the merit of that good, but as a demonstration of his love to, and to give encouragement to goodneſs, he gives out to wicked men a portion in this life.

5. As the means of good and ſpiritual advantage to Gods own p. 234people, which next to his own glory God deſigns as the end of all his providential diſpenſations in the world. They are all for the triall, inſtruction, exerciſe, and comfort of Gods people; ſo is this particular providence of God, in diſtributing to wicked men a portion in this life, and that in theſe particulars.

Firſt, As it is a juſt encouragement to them to go on cheerfully in the ways of God upon an aſſurance of a better portion in another life; which David ſeems here to reſpect v. 15. as if he had ſaid, If they have their portion here, I ſhall certainly have it hereafter, when I ſhall behold the face of God in righteouſneſs. And certainly, if God rewards the ſhews of goodneſs in wicked men with a portion in this life; ſhall he not reward thy real holineſs with glory in another life? if thoſe who are prodigalls, who run away from God, have the huskes to fill them; ſhalt not thou have bread in thy fathers houſe? If Jehu's zeal, Ahab's humiliation, the Phariſees prayer and faſting, though all but counterfeit, go not without their reward in this life; ſhall thy true zeal for God, heartie repentance for ſin, fervent prayer for mercy not be rewarded hereafter? Look as thoſe afflictions, which the Saints ſuffer here, are ſure and ſad arguments of that eternal wrath and deſtruction, which the juſtice of God ſhall deal out to wicked ungodly men hereafter, as the Apoſtle evidently argues, 2 Theſſ. 1. 4, 5, 6, 7. (Saints, the Jews were wont to compare to green trees, as the wicked to drie trees, as our Saviour argues,Grotius in Luk. 2…. 31.Luke 2:31 Luk. 23. 31. if the Saints (and it is the reaſon Boetius gives, why wicked men ſometimes are permited to perſecute the godly, ut exercitii bonis & malis eſſet cauſa ſupplicii) be caſt into the furnace of affliction, drie trees, wicked men, ſhall certainly be fuel for eternal flames.) ſo the earthly happineſs of the wicked may give the godly aſſurance of everlaſting happineſs in another life. Let me beſpeak you as did Chriſt his diſciples, Luke 12. 32. fear not little flock; if the dogs have the crumbs under the table, queſtionleſs the children ſhall have bread. They may divide the kingdomes of the world: well; be aſſured, it is your Fathers good pleaſure to give you a kingdome in another. It is an excellent obſervation of Calvin upon Gods rewarding the Rechabites obedience, Jerem. 35. 19. Scimus, ſaith he, Deum ſaepe mercedem rependere umbris virtutum ut oſtendat ſibi placere virtutes ipſas. God oft recompenſeth the ſhadows and ſeeming appearances of vertue to ſhew that complacencie he takes in, and ample rewards he hath reſerved for true and ſincere piety.

Secondly, As it is a demonſtration of the worthleſſneſs, and vanity of theſe earthly things: and ſo alienates and eſtranges their affections to them. Parciùs ſolent piis contingere, quò magis illis rebus p. 235honos & pretium detrahatur, ſaies Grotius. Hoc eſt propoſitum Deo, ut Grotius in Math. 6. 33.Matt 6:33ſapienti viro oſtenderet haec, quae vulgus appetit, & reformidat, nec bona eſſe, nec mala, the heathen Seneca gives this account of Gods providence, it is his meaning and deſign to demonſtrate to good men, that thoſe afflictions, which the world ſo much fears, are not evil, ſeeing God oft lays them upon the beſt of men, nor thoſe enjoyments, which the world with ſo eager deſires purſues, abſolutely good, ſeeing they are oft given to the worſt, apparebunt enim bona eſſe, ſi illa non niſi bon is viris tribueret, & mala eſſe, ſi malis tantùm irrogaverit; afflictions would appear as abſolutely in themſelves evil, ſhould wicked men onelyonly feel them, and the world as chiefly good and deſirable, ſhould good men onelyonly enjoy it. But this conſideration, that the worſt of men have oft the greateſt portion of the world, how may it deaden the Saints affections to, and quench all intemperate heates of deſires after the things of this world, and teach them to undervalue and diſeſteem thoſe pearls, which they oft ſee caſt before ſwine. Nullo modo poteſt deus concupita magis traducere, S…neca, pag. 387.quàm ſi illa ad turpiſsimos defert, ab optimis abigit, ſaith the heathen Seneca.

This providence of God may moſt powerfully work in us a diſaffection to theſe earthly enjoyments. How ſhould this pull down the towering and ambitious thoughts of men; to conſider that cruel Neroes, ungodly Caligulaes, apoſtate Julians, have oft their crowns and Scepters? How ſhould this take of all immoderate covetous cares for the world, to conſider that the fool in the Goſpel had his full barns? And this ſhould teach Chriſtians to abhor that fooliſh affectation of delicious fare, and coſtly arrayment, to thinke that Dives, now roaring in hell, in his life time enjoyed both theſe in abundance.

Thirdly, As it is an occaſional means of trying his peoples grace, and heightning their glory. Datur occaſio majoris meriti & coronae, is the account Leſsius, in his tract de providentia numinis, gives of this Providence of God. Had no perſecùters, no Neroes, no Caligulaes ever flouriſhed, the glory of the Martyrs patience, faith, and conſtancy had been obſcured. As Jacob diſcovered the ſincerity of his affection to Rachel, that he continued to love her, notwithſtanding all the hard uſage he endured for her ſake: thus the luſter of the Saints meekneſs and humilitie ſhines through thoſe reproaches and ſcandals, which the world caſts upon them; they are all but foyles to ſet of the beautie and glory of Chriſtians graces. The portions of wicked men in this life, are eſpecially tryals of the ſincerity of a Chriſtians affection to God, and love to holineſs; whoſe ſoul can burn in a holy flame of divine love, though not fomented, p. 236nor cheriſhed by the fewel of outward proſperitie. That is the hotteſt flame, which is encreaſed by its contrary cold; thus is the flame of true love augmented by an Antiperiſtaſis of croſſes and afflictions. It is a kinde of ſpiritual ſimonie, not love, which muſt be bribed by theſe outward enjoyments. And as this tries their grace, ſo it adds to their glory: Quantò plus tormenti, tantò plus erit gloriae, ſaith Seneca. The perſecutions of the Heathen Emperours added new pearls to the Martyrs crowns: and the Apoſtle aſſures us, that the light afflictions which the Saints ſuffer here, (whileſt wicked men oft flouriſh) do work out for them a far more exceeding and eternal weight of glory, 2 Cor. 4. 17.

Thirdly, Wherein lies the miſery of that man who hath his portion onelyonly in this life. It appears miſerable from Scripture; Luke 6. 24. But wo unto you that are rich; for you have received your conſolation. So, Wo unto them that are at eaſe in Zion, &c. Amos 6. 1. and ſo it muſt needs be upon a ſix-fold account.

I. Becauſe he hath no real ſatisfaction in this portion, as to his better part. He vexeth and diſquieteth himſelf to get and preſerve his portion, and when he hath done all, he graſps the winde, and courts vanity: he is filled with nothing but emptineſs: he ſhall not feel quietneſs, Job 20. 22. And being without God, who is the onelyonly reſt and centre of ſouls, he is as far from true ſatisfaction, as from real happineſs. The Goſpel brands him for a fool, who dream'd of a requiem to his ſoul from his full barns, Luke 12. 20. Where there is ſatisfaction, there muſt be ſuitableneſs and proportion; and that cannot be between the world and the ſoul: therefore diſ ſatisfaction is entailed upon the fulleſt enjoyments of the world, if you believe Solomon, He that loveth ſilver ſhall not be ſatisfied with ſilver, nor he that loveth abundance with increaſe: this is alſo vanitie, Eccles. 5. 10. Now I appeal to you, how ſad is it for men to have ſouls made capable of an enjoyment of God, and happineſs in eternity, and yet to enjoy nothing but a diſ-ſatisfying portion in this ſhort and vain life. Methinks, the ſoul of man is like Noahs dove: a wicked mans ſoul is like the dove out of the Ark in a conſtant motion and ever reſtleſs; but a pious ſoul is like the dove returned to the Ark, taking up its reſt in God. And herein is the excellencie of a Chriſtians portion, though he hath nothing in the world, that whereas the greateſt portion of the wicked worldling brings himin nothing but vanity & vexation, a Chriſtian inherits full ſatisfaction in his portion, as David adds ver. 15. I ſhall behold thy face in righteouſneſs: there's his, and every Chriſtians portion, viz. the enjoyment of God. and then ſee the ſatisfaction entayled upon this portion, When I awake (ſaith he) I ſhall be ſatisfied with thy likeneſs.

p. 237II. Becauſe he enjoyes it without the love of God. His portion argues not the truth of Gods love to his perſon; for being out of Chriſt, God accepts him not: Epheſ. 1. 6. it is in the beloved onelyonly that our perſons are accepted: nor doth it ſpeak Gods approbation of their wayes, the holineſs and purity of his nature permits not that. What comfort is it to enjoy the world with the frowns and diſpleaſure of God? what comfort in corn, and wine, and oyl, without the light of Gods countenance, Pſal. 4. 7. The ſence of the love of God ſweetens the leaſt enjoyment and portion in the world: pulſe and water are delicious fare with theſe. Thy loving kindneſs is better then life, ſaith David, Pſal. 63. 3. Life is the coupler and cement of all our earthly portions; all is gone, if life be gone: it is the love of God that ſweetens that. The greateſt portion in the world muſt needs be uncomfortable without this. For a man to have enlarged and full barns, and with all to have an angry God ſummoning him with a Stulte hâc nocte, how terrible is it and uncomfortable? Yet this is the caſe of all thoſe who have their portions onelyonly in this life.

III. Becauſe he enjoys it without intereſt in Chriſt: through whom onelyonly it is that our earthly portions become true comforts and real bleſsings, He that ſpared not his own Son, but delivered him up for us all, how ſhall he not with him alſo freely give us all things, Rom. 8. 32. Then they are bleſſings indeed, when they are given us together with Chriſt; and thus Chriſtians enjoy their earthly portions, as appurtenances to Chriſt, as entails upon the Covenant, as foreign, or foreign, as an acceſsion or over-plus, as Grotius comments on Matth, 6. 33 foreign, to you, who ſeek firſt the kingdom of heaven, who have an intereſt in Chriſt. How uncomfortable is it to enjoy a portion here, without a part and portion in Chriſt? look, as intereſt in Chriſt ſweetens the worſt croſſes and afflictions of a Chriſtian, (Chriſt being as the tree was to the waters of Marah, Exod. 15. 25. he removes the bitterneſs of afflictions; or as the honey in the belly of the lyon, Judges 14. ſweetning the moſt devouring affliction): ſo the greateſt portion of the world without Chriſt is a real curſe to a wicked man, who (I do not ſay they have no juſt right or title to their portions here: for to found Domion in grace, is to leave the world to very uncertain Owners, and is the principle of oppreſſion and confuſion) enjoys no portion in a comfortable manner. Chriſt is the conveyance even of temporal bleſſings, when enjoy'd in a ſanctified manner, All things are yours, and you are Chriſts, with the Apoſtle, 1 Cor. 3. 21, 23. And, truely, to enjoy all things without Chriſt, is nothing; it is to enjoy the husk without the grain; the ſhell without the kernel; the bone p. 238without the marrow; the casket without the jewel; the field without the pearl; and thus do all wicked men enjoy their portions in this life, who, as the Apoſtle deſcribes them, are without God and Christ in the world, Eph. 2. 12.

IV. Becauſe he enjoys no true real comfort in his portion in this life. Some counterfeit contentment, and ſeeming forced joy and delight he may have in his earthly enjoyments: but we may truely ſay, as Solomon doth, Eccleſ. 2. 2. What doth it? it profits nothing; this comfort is neither true, nor laſting.

And that,

1. Becauſe of the mixture of ſome croſſes, and many cares, which wound and peirce the ſoul through with many ſorrows, as the Apoſtle aſſures us, 1 Tim. 6. 10. Vexation of ſpirit is entail'd inſeparably upon this earthly portion: Vexation in the procuring of it, Eccleſ. 2. 22, 23. What diſquieting plottings and contrivances to get this portion? and when he hath it, how diſquieted is he, & diſtracted, and divided between care to keep, and enlarge it, and fear to looſe it? beſides, how oft doth ſome outward croſs embitter his portion. As the Saints in their greateſt afflictions have their lucida intervalla, comfortable refreſhings, intervals of joy and comfort, (Prov. 10. 22. The bleſsing of the Lord it maketh rich, and he addeth no ſorrow with it): So he that enjoys the moſt full portion in this life, meets oft with that croſs, which robs him of the comfort of his enjoyments; as the rich man's ſummons, Luke 12. dampt his joy in his full barns.

2. Becauſe of the ſting of conſcience: which if once awakened, gnaws, and ſecretly eats out all the comfort of his earthly portion, whoſe ſecret ſuggeſtions and whiſperings in the fulleſt enjoyments, oft ſurprizeth, and fills the ſoul with ſadneſs and horrour. The hand-writing againſt Belſhazzar makes him tremble amidſt all his carouzes in the cups of the Temple, Dan. 5. 5, 6. Judas threw away the thirtie pieces, Matth. 27. 5. no comfort in them when ſummoned to the tribunal of conſcience as guiltie of the bloud of Chriſt. Multos fortuna liberat poenâ, metu neminem, ſaith Seneca. What Tacitus Senec. ep. 98. Tacit. Annal. lib. 6.ſaith of Tyrants, is true of all wicked men, Si recludantur mentes, poſſe aſpici laniatus & ictus. Though God reprieves wicked men from preſent execution, yet they are oft diſquieted with inward fear: this vultur at the heart preys upon their inward comfort, and thus in the midſt of laughter the heart is ſorrowfull, Prov. 14. 13. and the greateſt portion in the world is no more ſolace or comfort, then a velvet ſlipper to a goutie foot, or a crown to an aking head.

3. Becauſe of the ſecret curſe of God, which is entailed upon a p. 239wicked mans portion in this life; what ever he enjoys he hath the curſe of God going along with it; hath he a fair eſtate? that is a curſe to him, Deut. 28. 17, 18. Curſed ſhall be thy basket and thy ſtore. Curſed ſhall be the fruit of thy land, the encreaſe of thy kine, and the flocks of thy ſheep. Hath he plentifull and delicious fare and proviſion? this is accurſed too, Job 20. 23. When he is about to fill his belly, God ſhall caſt the furie of his wrath upon him, and ſhall rain it upon him while he is eating: This curſe appears ſometime in the inſenſible waſting, and decay of his portion; that the rich worldling puts money into a bagge with holes, Hagg. 1. 6. and it runs out he knows not how: ſometimes by blaſting their comfort in them, ſtopping them in their moſt eager carrier, and hotteſt purſuit of the world; and when they have riches, they have no heart to uſe them, which Solomon takes notice of as the greateſt vanity of the world, Eccleſ. 6. 2. It is the bleſsing of the Lord that maketh rich, Prov. 10. 22. From this it was that Daniel's countenance, after ten daies living with pulſe and water, look't fairer and fatter, then thoſe who eat the portion of the kings meat, Dan. 1. 15. So on the contrarie it is the ſecret curſe of God which blaſts a wicked mans portion in the world; we read Levit. 16. of two goats, the goat for the ſin offering, and the ſcape-goat; the firſt ſacrificed to God, the other diſmiſſed into the wilderneſs with all the ſins and curſes of the children of Iſrael upon his head: Origen, after his uſual manner, allegorizing on thatOrig. Hom. 9. place, makes theſe two goates repreſentations of good and wicked men: the godly, being oft ſors Domini, are martyred and perſecuted, but by it they are made an acceptable ſacrifice to God; the wicked (qui ſunt de hoc mundo) the men of the world, are ſet at libertie, have their freedom, and enjoy enlargement in the wilderneſs of the world, but laded with their own ſins, and the curſes of God upon their heads. And how miſerable is this for the Iſraelites to have Quails, and the wrath of God overtaking them, while they were eating them? Numb. 11. 32. for men to have their tables richly ſpread with dainties, and that table to become a ſnare to them, muſt needs bePſal. 69. 22.Ps 69:22 miſerable: and yet thus it is with all thoſe who have their portions onelyonly in this life.

V. Becauſe he enjoys it to his real hurt and miſchief. It was that ſore evil which Solomon obſerved under the ſun, that riches were kept for the owners thereof to their hurt, Eccleſ. 5. 13: Periculoſiſsima eſt felicitatis intemperantia, ſaith Seneca. Dives eſt aliquis malus? habet ſibi in curam, angorem, ruinam, ſaith the ſame Authour. Wealth is the worldlings vexation here, and ruine hereafter.

A wicked mans portion in the world tends to his miſchief four waies.

p. 2401. As it eſtranges him from God. We read of the Prodigal, Luke 15. that when he had got his portion, he ran away from his father into a far countrie, and ſpent it in riotous living, v. 12, 13. ſo doth the portion of wicked men here ſet them at a diſtance, and enmitie to God; and truely nothing ſooner alienates mens ſouls from God and goodneſs, then a great portion in the world. The devil offered this as a ſuitable temptation to prevail with Chriſt himſelf, Matth. 4. 9. All theſe things, &c. He hath kept this as his reſerve, as his laſt temptation; if this will not do, he knew his other aſſaults would be to little purpoſe. It was a ſeaſonable admonition which Moſes gave to Iſrael, Deut. 8. 10, 11, When thou hast eaten, and art full, then thou ſhalt bleſs the Lord thy God for the good land which he hath given thee, &c. there was great danger that the milk and honey of Canaan might make them forget God, and again, Deut 6. 12. Beware, leſt thou forget the Lord, which brought thee forth out of the land of Egypt, from the houſe of bondage. And this is none of the leaſt miſchiefs of that portion wicked men have in this life.

2. As it betraies them, and laies them open to abundance of ſin: their worldly abundance is but fewel to their luſt, exalts them in pride, as the Pſalmiſt ſaith, Pſal. 73. 5, 6. As Alexander's victories cauſed him to ſubſcribe himſelf, The ſon of Jupiter; it heightens them into contempt and forgetfulneſs of God, According to their paſture, ſo were they filled: they were filled, and their heart was exalted: therefore have they forgotten me, Hoſea 13. 6. It oft makes them more hardned at heart, and reſolved in ſin; & with Pharaoh to ſay, Who is the Lord that I ſhould obey him? Exod. 5. 2. It makes them unfruitfull under the means of grace, as Luke 8. 14. the ſeed that fell among thorns is expounded of them that are choaked with cares, and riches, and pleaſures of this life. It betraies them to idleneſs, as you may ſee it did Sodom, Ezek. 16. 49. Common experience tells us that is the mother, and nurſe of all impietie; God knowing this, oft (as a wiſe Phyſitian opens a vein to prevent a diſeaſe) cuts ſhort his own people as to their portion in this world, lets them bloud in their eſtates and honours, to prevent in them thoſe ſins, which the wicked mans abundance ſolicites and betrays him to.

3. As it imbitters every affliction, and makes death more terrible O death! how bitter is the remembrance of thee, to a man that lives at reſt in his poſſeſſions? to a man that hath nothing to vex him, & hath proſperitie in all things? O death, acceptable is thy ſentence to the needy, Eccleſiaſticus 4. 1, 2. which place though I dare not adopt into Scripture, yet I dare take it for a certain truth. Affliction diſquiets p. 241him, and death terrifies him; he is building Tabernacles here, and enlarging his barns, and hugging his preſent enjoyments in this life, quam ſolùm ſuam vitam putant, qui aeternam deſperant, ſaith Augustine upon my Text. And, truely, they muſt needs tremble to part with their portion in this life, who deſpair of getting any portion in another.

4. As it encreaſeth his wo, and undoes his ſoul to eternitie. The proſperitie of fools ſhall destroy them, ſaith the Wiſe-man, Prov. 1. 32. The abuſe of his earthly portion will render him the more inexcuſableRom. 2. 4.Rom 2:4 at the laſt day: and how ſad is it to treaſure up the world, and wrath together? As it is comfortable for Chriſtians to conſider that all their afflictions here will encreaſe their future glory, when every tear they have here wept ſhall turn into a pearl to beautifie and enrich their crown: ſo it is miſerable to think how the wicked mans preſent proſperitie ſhall afterward encreaſe his miſery. That's a terrible place, Revel. 18. 7. How much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment and ſorrow give her: the very remembrance of which will be part of hell to him. How will that ſtrike him to the very heart, Luke 16. 25. Son, remember that thou in thy life time receivedſt thy good things, &c? and that's the laſt account I ſhall give you of this mans miſerie, who hath his portion onelyonly here.

VI. Conſider the miſerable portion ſuch a man ſhall have in another life which Scripture acquaints us with, Pſal. 11. 6. Upon the wicked he ſhall rain ſnares, fire and brimstone, and an horrible tempeſt: this ſhall be the portion of their cup: and 'tis parabolically expreſſed in Mat. 24. 51. He ſhall be cut aſunder, & his portion appointed him, &c. then ſhall he wiſh he had gone without a portion in this world; then ſhall many an unjuſt Ahab curſe the day that ever he had any thing to do with a Naboth's vine-yard. Then ſhall many an Ananias & Sapphira curſe the day in which they enriched themſelves by Sacriledge; when thoſe hands ſhall burn in eternal flames, which here fingred that fewel which ſhould have kept the fire alive upon the Altar. Then ſhall an unjuſt Felix curſe his bribes, and oppreſſours their extortion, covetous worldlings their uſurie, and cunning Merchants their gains, their cheats and over-reaches in trading. And, how miſerable do you conceive their caſe to be? when many a Dives, who here is arrayed in purple and ſilk, ſhall there lye down clothed and enwrapped in flames: when many who here inhabit the ſtatelieſt palaces, ſhall there dwell with everlaſting burnings, Iſa. 33. 14. when many who here fare deliciouſly every day, ſhall then with Dives call for, and that in vain too, a drop of cold water, Luke 16. 24. when many who here chaunt to the ſound of the p. 242viol, as in Amos 6. 5. that take the timbrel, and the harp, and rejoyce at the ſound of the Organ, as Job deſcribes them (chap. 21. 12.) ſhall have no other muſick, but the weepings and howlings, and gnaſhing of teeth of damned wretches. This miſerable portion of wicked men is that which Scripture oft ſuggeſts to us, as the account of God's providence in dealing them out a portion of the world here, and as a means of conquering all diſtruſtfull repinings: to this Job refers us, chap. 21. 30. The wicked is reſerved to the day of deſtruction: they ſhall be brought forth to the day of wrath: and David Pſal. 37. 35, 36. I have ſeen the wicked in great power, and ſpreading himſelf like a green bay-tree: yet he paſſed away, and lo, he was not: yea, I ſought him, but he could not be found. David overcame his temptation, when he went into the Sanctuary, and underſtood the end of theſe men, Pſal. 73. 17. that God had ſet them in ſlipperie places, and ſo being the higher, they were in danger of the greater fall, verſe 18, 19. and that their preſent happineſs was but as a dream, verſe 20. ſhort and deceitfull. Give me leave to allude to that place, Geneſ. 48. 13, 14. when Jacob was to bleſs Joſephs ſons, Joſeph ſet Ephraim on his left hand, and Manaſſeh on the right; but Jacob on the contrary laid his right hand on Ephraim, and his left on Manaſſeh: many who are here ſet on the right hand of the world, enriched with the greateſt bleſſings it can afford, ſhall at the laſt day be ſet on Gods left hand, and be diſpatched with that ſentence; Go ye curſed, Matth. 25. 41. and thoſe whom the world ſets on her left, as ſcorned and contemned, ſhall be found amongſt thoſe on Gods right hand, who ſhall receive the bleſsing, and the kingdome of their Father, verſ. 34. I hope this is ſufficient to clear up the providence of God, and to demonſtrate the miſerie of wicked men, having onelyonly a portion in this life. I beg leave to illuſtrate all with a relation out of profound Bradwardine; and ſo I ſhall conclude…radw. l. 1. c. …1. this doctrinal part. The relation is of a certain Hermite, who was tempted to blaſphemy, as conceiving the judgements of God unjuſt, in that he ſaw the wicked proſper, and the righteous afflicted: in which diſtruſt there appeared an Angel ſent from God to him in the ſhape of a man, beſpeaking him thus, Follow me (ſaith he) and thou ſhalt ſee the hidden judgements of God: whom the Hermite obeying followed to the houſe of a very religious man, who received them with much courteſie all night, they departing the next morning the Angel took away a cup which the good man much affected, and gave it to a very wicked man, with whom they lodged the next night; the third night they were received by a very godly man, whoſe ſervant the Angel in the morning drowned in the well; the fourth night being entertained courteouſly by a very religious p. 243hoſt, the Angel ſlew his childe, at which the Hermite much wondring deſired to depart, the Angel told him he was ſent from heaven to diſcover to him the hidden mysteries of providence: I took away the cup from the firſt man, becauſe his affections were too much ſet upon it, I gave it to the wicked man ut mercedem ſuam recipiat in praeſenti, that he might have his reward here in this life; I drowned the ſervant of the third host, becauſe he had it in his heart to kill his maſter; ſo I preſerved the godly man from death, and the ungodly man from committing that ſin, by which means he is leſs puniſhed in hell; I ſlew the fourth mans childe, becauſe before he had a childe, be gave many alms, therefore I took away the childe, and carried that into heaven, and ſo removed the occaſion of the good mans covetouſneſs. I hope the reverence of the Authour from whom I borrowed it, & the congruitie of it to my preſent ſubject will be ſufficient Apologie for the length of this relation: it acquaints us with the end and deſign of God's providences; he ſometimes cuts his own people ſhort in the world to prevent their ſin, to cure their corruption, to alienate their affections from the world, and oft gives to the worſt of men, that they may have their reward, their portion onelyonly in this life.

Application.

Have the wicked oft a portion in the world? then,

Firſt, Take hence an aſſurance of a future judgement. Wicked men have their portion here: but the juſtice of God permits not that it ſhould be always well with them; his goodneſs here lays them out a portion, but his juſtice will lay them out hereafter a puniſhment: I have Commiſſion to aſſure the righteous it ſhall be well with them, how-ever they fare here, Iſa. 3. 10. and to ſpeak a woe to the wicked, for it ſhall be ill with him, how proſperous ſoever his condition be here: For the reward of his hands ſhall be given him, ver. 11. God hath appointed a day, in which he will judge the world in righteouſneſs, Acts 17. 31. not then to correct the obliquities of his preſent providential proceedings (for Gods will being the firſt rule and adequate meaſure of rectitude, his way muſt be just, when moſt ſecret) but to clear up the equitie of them to the world, to vindicate them from that challenge and imputation of injuſtice, which the ignorance, infirmity, or malice of men might here lay upon them, then all thoſe myſterious providences, which men are apt here to quarrel with, and cenſure as not juſt and equal, ſhall be unveiled and diſcovered: therefore the Apoſtle calls it foreign, Rom. 2. 5. The day of the revelation of the righteous judgement of God: then as the Prophet Malachy ſaith, chap. 3. 18 we ſhall clearly diſcern between the wicked and the righteous; though here oft through the promiſcuous, p. 244myſterious diſpenſations of God, we cannot difference him that ſerveth God, and him that ſerveth him not.

Secondly, Let Chriſtians learn hence to live by faith. This is one end of Gods dealing out a large portion of the world to wicked men, while his own people are in want and afflicted, to teach them to wait by faith and in dependance upon God for that portion he hath treaſured up for them in heaven. God ſuffers the bricks to be doubled in Egypt, that ſo his people might the more long for, and by faith live upon the promiſe of Canaan. A Maſter or Lord pays his ſlave his preſent wages, while he cuts his ſon ſhort in his allowance during his non-age, that he may learn to depend upon his father for the inheritance. Thus doth God, the great Lord of all, deal with his ſlaves, who ſerve him for the hire of ſome temporal advantage, he gives them their preſent reward, and wages; but though his goodneſs hath determined a better portion to be a reward to the pietie and obedience of his children; yet he gives it them in reverſion, little in hand, that they may learn to live upon the promiſe, and by faith to depend on the goodneſs and faithfulneſs of their Father for their heavenly inheritance; that they walking not by ſight, but faith (which is a Chriſtians work and condition here) may not look at the things which are ſeen, &c, 2 Cor. 4. 18.

Thirdly, Envy not wicked men their portion. This is Davids inference, Pſal. 37. 1. Fret not thy ſelf becauſe of evil doers, neither be thou envious againſt the workers of iniquity: for they ſhall ſoon be cut down like the graſs, and wither as the green herb: and more fully, Pſal. 49. 16, 17. Be not thou afraid when one is made rich; when the glory of his houſe is encreaſed: for, when he dieth, he ſhall carry nothing away; his glory ſhall not deſcend after him: thou ſhalt go out of the world as rich as he, and much more happy: and verſ. 18. Though whiles he lived, he bleſſed his ſoul: and men will praiſe thee when thou doeſt well to thy ſelf: hee'l have little reaſon to boaſt of it in another life; it is but a fools paradiſe he is in here, and falſa felicitas ipſa eſt major infelicitas, ſaith Auſtin. His conceived happineſs uſhers in his greater miſerie.Auguſt. in P…al. 30. 1. I would envy that man no more, then I would a reprieved malefactour, whom I ſee gratifying his palate with the moſt delicious fare, or having his way to the gibbet ſtrewed with roſes, who merits pitie, not envy.

Fourthly, This ſhould teach Chriſtians contentedneſs with whatever allowance they have in the world; it is a wicked mans portion, a Chriſtians viaticum, S. Paul had learnt this leſſon thoroughly, Phil. 4. 11, 12. I have learned in whatſoever state Iam, therewith to be content. And, truely, Chriſtians have all the reaſon in the world to learn contentation; while, though others have the p. 245many things of the world, thou, with Mary, haſt the better part; though poor in the world, yet rich in faith, therefore heir of a kingdome, Jam. 2. 5. That, though accounted foreign, the off-ſcouring of the world, yet one of Gods jewels, Malach. 3. 17. If thou haſt none, or a ſmall portion in the world, yet if thou canſt ſay, The Lord is my portion, with David, thou haſt reaſon to be ſatisfied. Seneca brings in God anſwering the diſcontents of vertuous men thus, Illis bona falſa circundedi, & animos inanes velut longo Sene…a pag. 389.fallacique ſomno luſi: I have given them (meaning vitious men) theſe counterfeit good things, and they lie in a deceitful ſhort dream of worldly happineſs; auro illos, argento, & ebore ornavi, intus nihil boni eſt; they are outwardly adorned, but inwardly defiled, and abominable; at vobis dedi bona certa & manſura; but you have the true and permanent good; non egere felicitate felicitas veſtra eſt; it is your happineſs that you stand not in need of theſe worldly things to make you ſo. Check then (O Chriſtian) the riſing diſcontents of thy ſoul from the want of the world, as Elkanah did the repinings of Hannah for her want of children, 1 Sam. 1. 8. Is not thy portion in God better to thee (O Chriſtian) then ten, then a thouſand portions in the world: thou maiſt ſay as David did, Pſal. 16. 6. The lines are fallen to me in pleaſant places; yea, I have a goodly heritage.

Fifthly, Hence, Chriſtians, learn ſubmiſsion under the loſſes, and patience under the croſſes of this world. Juſtis quidquid malorum ab iniquis dominis irrogatur, non eſt paena criminis, ſed virtutis examen, Aug. lib. 4. cap. 3. de Civ. Dei.ſaith Auſtin: omnia mala exercitationes putat. Croſſes are but tryals of his patience and conſtancy. 'Tis no wonder to ſee wicked men repining and deſponding at the loſs of earthly things, they are their portion, they look for no other; but Chriſtians ſhould learn patience and ſubmiſsion, as the deportment which is moſt ſuitable to their hopes of a portion in another life: Every man that ſtriveth for the maſterie is temperate in all things: now they do it to obtain a corruptible crown; but we an incorruptible, Rom. 9. 25. Upon this future portion when Moſes had fixt his eye of faith, he choſe afflictions, ſcornes the profits, and diſrelliſht the pleaſures of the world; as you may read in Hebr. 11. 25, 26, 27. foreign, he had reſpect to the recompence of reward: and David here comforts himſelf with this, ver. 15. As for me I will behold thy face in righteouſneſs, &c.

Sixthly, This regulates our judgements concerning true happineſs: we are very apt to miſtake here. As Samuel viewing the beautie and stature of Eliab, would have him annointed and the crown 1 Sam. 16. 6, 12.1 Sam 16:61 Sam 16:12ſet on his head; when yet God had deſign'd the kingdome for little deſpiſed David at the ſheep-fold: thus are men apt to ſet the crown of happineſs on thoſe, who are moſt enriched, and highlyeſt honoured p. 246in the world, and think thoſe the onelyonly happy men: when yet in truth, if wicked men, they are moſt miſerable, as having their portion onelyonly in this life. Therefore David ſeems to correct his judgement of happineſs, Pſal. 144. 15. Happy is that people whoſe God is the Lord.

Seventhly, This may inſtruct our charity, and teach us to do good to our very enemies: it is but to write after Gods own copy, who oft gives the worſt of his enemies a portion and Almes here: and our Saviour urgeth this as a motive and incentive to our charitie, and a pattern for our imitation, Matthew 5. 44, 45. I ſay unto you love your enemies, &c. that ye may be the children of your Father which is in heaven: for foreign, children, is read in ſome copies foreign, like, as Grotius obſerves; which intimates Gods univerſal goodneſs diſplayed in his general providence, as a pattern and rule for our charity even to our enemies.

Eighthly, This diſcovers that rotten foundation, upon which many men build their hopes of heaven. Surely. (are many ready to argue) if God did not love me, he would not give me ſuch a portion in the world: deceive not thy ſelf in a matter of ſo great concernment, Thou maiſt as well ſay God loved Judas, becauſe he had the bags, or Div…s becauſe he fared deliciouſly, who is now roaring in hell. No, theſe earthly things are but the crumbs, which God doth oft caſt to the dogs, as Luther ſaith the whole Turkiſh Empire is no more; the husks which the ſwine feed on: take the judgement of the wiſeſt of men, Solomon, and you'l ſee the rottenneſs of this foundation, Eccles. 9. 1. no man knoweth love or hatred by all that is before them.

Ninthly, Let this awaken us all to a ſerious tryall and examination of our ſelves this day, whether we be of the number of thoſe who have their portion onelyonly in this life: the greateſt part of the world are of this ſort. But you'l ſay, Indeed this is worth enquiry into, but how ſhall a man diſcern and know this. I anſwer; If you examine theſe three things.

I. How cam'ſt thou by that portion in the world which thou haſt? or, How haſt thou encreaſed it? Art thou exalted upon the ruins of others? Have thy advancements in the Church come in by Simonie? or is thy estate encreaſed by fraud oppreſsion, and grinding the faces of the poor, by rapine, extortion, cheats, and over-reaching in thy trading? haſt thou poſſeſt a Naboth's vineyard by violence? I muſt take the boldneſs to ſay as Nathan to David; Thou art the man: without repentance and reſtitution, (and truly the firſt will be but counterfeit and hypocritical without the other; we read Zaccheus, Luke 19. reſtored four-ſold) thou art the man that haſt thy portion onelyonly in this life. O my ſoul come not thou into their ſecret, p. 247Gen. 49. 6.Gen 49:6who by injuſtice and deceit hoard up a portion in this life, with the loſs and forfeiture of their eternal inheritance: and thus it is Jer. 17. 11. 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 days, and at his end ſhall be a fool.

II. Examine thy affections. After what doth the violence of thy deſires run? upon what is thy delight fixt? what ſads and diſquiets thy ſoul moſt at the loſs of it? what-ever that is that is thy portion. It is a ſtanding rule of triall, which our Saviour lays down, Matth. 6. 21. Where your treaſure is, there will your hearts be alſo. Mens hearts and affections will diſcover what's their portion. God was Davids portion, Pſal. 119. 57. how did David diſcover this? by his longing and breathing after him, Pſal. 42. 1. above what ever was either in heaven or earth, Pſal. 73. 25. by his delight and rejoycing in him; all the encreaſe of corn and wine, and oyl could not fill Davids ſoul with ſo much gladneſs, as one glimpſe of the light of Gods countenance, Pſal. 4. 7. and nothing filled his ſoul with ſo much ſorrow, as the loſs and with-drawings of God, Pſal. 42. 4. and, Hath God forgotten to be gracious, and ſhut up his loving kindneſs in diſpleaſure? Pſal. 77. 7, 8, 9. But now you ſhall ſee quite contrary affections in that worldling, Luke 12. 18, 19. his plottings are how to enlarge his barns, his ſouls requiem, joy, and delight is taken up in theſe worldly enjoyments. Ahab is diſpleaſed and ſad, if he cannot have Naboths vineyard, 1 Kings 21. 4. Haman is enraged for want of Mordecai's bowed knee, Eſther 3. 5. Portio cujusque dicitur, in quo felicitatem ſuam quisque locat, ſaith Calvin: and do not moſt mens carking-care for the procuring innordinate delight in the enjoying, diſtruſtfull fear of looſing, and repining ſorrows for parting with the world, ſpeak that it is their portion, and their happineſs?

III. What uſe and improvement do you make of your earthly enjoyments? are they cords of love to God? engagements to obedience? encouragements and enablements to do God more ſervice? Doeſt thou rejoyce in them as giving opportunities to do more good to others? Canſt thou ſay they are arguments and motives with thee to walk chearfully vvith God? They are thy viaticum to a better inheritance; but if thou uſeſt, or rather abuſeſt, thy riches to luxurie and riot, thy power to tyranny and oppreſsion, thy beauty as a bait to uncleanneſs, thy learning in patronage of errour and oppoſing the truths of God? If thy worldly enjoyments draws thee from thy obedience to God; as fat pastures make beaſts more unruly? If with Jeſhurun, Deut. 32. 15. thou waxeſt fat, and kickeſt againſt God; ſadly think of it, without repentance thou art the man, who haſt thy portion onelyonly in this life. The ſum then is, whoever gets his earthly portion p. 248unjuſtly, affects it inordinately, uſeth it unfruitfully and ungodlily, he is the man, whoſe miſery it is to have his portion in this life.

Tenthly, Chriſtians, prize your portion. Though you have little or no portion in the world, there is an excellency in a Chriſtians portion above what is to be found in the largeſt portions of the world, which wicked men enjoy.

Eleventhly, Let us all ſeriouſly ſet upon it this day, to treaſure up a portion to our ſelves in another life: to take our Saviours advice, Matth. 6. 20. to lay up for our ſelves treaſures in heaven. To you eſpecially I ſpeak, who have the largeſt portion in this world: none ſo apt to neglect the thoughts and care of heaven, as thoſe who have moſt upon earth, as being immers'd in worldly pleaſures, and on every hand beſet with temptations to ſin, and ſolicitations to forget God. Luther was wont to reſolve, ſe nolle ſic ſatiari, that God ſhould not put him off with an earthly portion. That you may get a portion hereafter, take theſe directions.

Firſt, Make it your first and chief buſineſs to lay up a portion in heaven. 'Tis the moſt compendious way to get a portion in the world, Matth. 6. 33. Seek ye firſt the kingdome of God, and his righteouſneſs; You will be every way gainers by it even in this life; for all theſe things ſhall be added unto you, caſt in as an addition and over-plus, (Solomon had riches and honour caſt in as an additional over-plus to that wiſdome he asked of God) or elſe the ſanctified uſe of thy little portion in this life, and, as in Prov. 15. 16, Better is little with the fear of the Lord, then great treaſure and trouble therewith: and Prov. 16. 19. Better it is to be of an humble ſpirit with the lowly, then to divide the ſpoil with the proud. Thou ſhalt have the world ſo far as it is good for thee, and that little thou haſt ſhall be filled up with the bleſsings of God here; and in the other life too: Godlineſs hath the promiſe of both: 1 Tim. 4. 8. Godlineſs is profitable unto all things, having promiſe of the life that now is, and of that which is to come: of the one abſolutely, and the other conditionally.

Secondly, Live ſuitably to the nature and expectations of a portion in another life, that is, holily: without this holineſs no man ſhall ever ſee the face of God, Hebr. 12. 14. and that's the portion of Saints hereafter, as appears verſ. 15. after my Text, David oppoſing this to that portion the men of the world have in this life.

Thirdly, Get a portion of grace here treaſured up in your hearts: Pſal. 84. 11. The Lord God is a ſun and ſhield, the Lord will give grace and glorie: not one without the other, all the glory in the world without grace will not entitle us to glory hereafter: Let us then labour to make ſure of God as our portion in this life, that in another life he may be our exceeding great reward.

FINIS.

SALVATION BY CHRIST The Summe of the GOSPEL.

A Sermon preached in S. Benedict's Church in Cambridge, May 27. 1655.

By JOHN FROST, B. D. then Fellow of S. JOHNS Colledge, and late Preacher in Olaves-Hartſtreet in London.

Luke 19. 10.

The Son of man is come to ſeek and to ſave that which was loſt.

Nulla cauſa veniendi Chriſto Domino, niſi peccatores ſalvos facere: Tolle morbos, & tolle vulnera, & nulla erit cauſa medicinae. Auguſt. ſerm. 9. de verb. Apon.

CAMBRIDGE: Printed by John Field, Printer to the Univerſitie, Anno Dom. MDCLVII.