Gospel-conversation: wherein is shewed, I. How the conversation of believers must be above what could be by the light of nature. II. Beyond those that lived under the law. III. And suitable to what truths the Gospel holds forth. By Jeremiah Burroughs, preacher of the Gospel to Stepney and Criplegate, London. Being the third book published by Thomas Goodwyn, William Greenhil, Sydrach Simpson, Philip Nye, William Bridge, John Yates, William Adderly.
Burroughs, Jeremiah, 1599-1646., Goodwin, Thomas, 1600-1680.
Page  295


PSAL. 17. 14.
—From men of the world, who have their Portion in this Life.

THis Psalm is Davids moan unto God under Sauls persecution,* without doubt the Psal∣mist aims at Saul in it: In it we have these four things.

1. He appeals unto God, to judg the righ∣teousness of his heart towards Saul, verse 2. Let my sentence come from thy presence: from Saul and his Courtiers, there comes a hard sentence, they call me Traitor, they call me Rebel, but Lord leave me not unto their sentence, let my sentence come from thy presence: that I know will be another sentence than what cometh from them, for thou hast proved me, and tried me, and findest no∣thing in me. That is the first thing.

2. His prayer to God, to keep him in his way, his going, and his footsteps from sliding, verse 5. Lord whatsoever the wrath of Saul be against me, yet let neither that, nor any other thing, put me out of thy way, but keep my heart close unto thee, and keep my paths in thy way, let not my footsteps so much as slide from thee, for Lord they watch for my halting; if they can find but the least slip from me, they take advantage of it to the utmost; and I am a poor and a weak creature, Page  296 therefore Lord help me, that my footsteps may not slide.

3. He prayes for deliverance, verse 7. Show thy marvei∣lous loving kindness to me; Lord my straights they are mar∣veilous; I know not what to do, whither to turn me, but my eyes are towards thee; as straights are marveilous, so let the loving kindness of God be marveilous towards me, and keep me as the apple of thy eye; O Lord unto them I am but as a dog, a vile creature in the eyes of Saul, and those about him, but blessed be thy Name, I can look up to thee, and know that I am deer unto thee, as the apple of thy eye; All the Saints of God are dear to God at all times, but the persecu∣ted Saints, they are the apple of Gods eye; If at any time they are dear to God, then especially when they are most per∣secuted; now they are the apple of his eye, and the apple of an eye is weak, and little able to resist any hurt, but so much the more is the man tender of the apple of his eye: The Saints are weak and shiftless for themselves, but the Lord is so much the more tender over them; and one Argument that the Psal∣mist uses in praying against his enemies in this, and a special one, because they prospered so much in this world, they are inclosed in fat, and have their hearts desire, and thou fillest their bellies with thy hid treasure; they leave to their babes, they have their portion in this life, Lord keep me from them.

4. He doth professes is resolution, yet notwithstanding all the dangers he was in, to go on in the waies of God, and ex∣pects a gracious issue; But I (saith he) will behold thy face in righteousness; indeed I cannot behold the face of the King without danger to me; there are a great many that run to kill me, and they desire his face; but though I cannot see his face, yet Lord I shall behold thy face; I will behold thy face, and it shall be in righteousness, I will still keep on in the waies of righteousness, and when I awake, for I beleeve that these troubles will not hold long, I shall not sleep in perpetual sleep, but I shall awake and be delivered, and then shall I be satisfied with thy likeness: There shall be the manifestation of thy glory to me, that shall satisfie me for all the trouble that I have endured for thy Names sake; that my soul shall say, I have enough; and this is the sum of this 17. Psalm.

Page  297 Now the words are ••ad unto you: they are a description of Davids adversaries: implying an argument, why he would be delivered from them; they are described to be men of this world, they are only those that were adversaries to him: And a comfort it must needs be to the Saints of God, to see that none are their enemies, but the men of this world; men of this world, who have their portion in this life, they have somewhat here, and here is all they are like to have.

1. It implieth the Argument, why he would be delivered; Lord, deliver me from them, because they are men of this world, who have their portion in this life; Wherein doth con∣sist the force of this Argument? where lies the force of this Ar∣gument, that he would be delivered from them, because they were men of this world, that have their portions in this life? It consists first in this: Lord, They care not what injustice they do, they have no regard to any thing, but in this world, there∣fore be it right or wrong, may they have but their lusts in this world, that is all they care for, Lord deliver me from such men.

2. Here is all their good, their portion is in this life, and therefore they are greedy upon this; let it be upon the ruin of never so many men, though it be to raise their estates by my ru∣in, and the ruin of others that are never so innocent; what care they? they are greedy upon having their lusts satisfied, for here is all their protion.

3. Their portion is here in this world: They care not for Religion, they will make use of pretences of Religion any way for their own ends, what care they what Protestation they make for Religion, and the maintainance of it, so be it that they may ruine me▪ they regard not at all any thing in re∣gard to have their own ••ds: Lord deliver me from such men.

4. They have their portion in this world: Hence it is that their hearts are so swelled with pride in their lusts, and so warms their malice, it is so heated with such outrages; Oh let not the foot of pride come upon me, deliver me from proud men, that are flush'd with the enjoyment of their hearts desires.

Page  298 5. They look only to what they enjoy in this world, and ther∣fore so long as they may have their own ends and own lusts, they will be exceedingly hardened in their own waies, they will give no glory to thee, but will be so much the more inra∣ged against me, by taking it as an argument, that their waies are good, Lord therefore deliver me from those men.

6. They are men that scorn at prayer, or at any thing that is said concerning the tenderness of conscience, they despise conscience and prayer▪ Lord let me never fall into the hands of such men as those are, deliver me from the men of this world, who have their portion in this life. For the opening of the words, from the men of the world: the words are translated by some, from mortal men, from men though of the world, yet are not like to enjoy the world long, for the Original doth signifie as much from frail men, they shall not have it long, in the 89. Psalm, 47. Remember how short my time is; what little time I have in this world, the word is from the men that shall have but a little time in this world, and the men of this world, the Hebrew word here, that is translated men, sometimes with but the change of the position of one prick, it signifies dead men, mortui as well as vivi, I say, with the change not of a prick, but only of the position of one prick, of one point, it signifies dead men; they are men of the world, but such men as are within one prick of death, within one point of death, howsoever they rejoyce; who have their portion, their dimen∣sion that is given out unto them in this life; the word life, though in the singular number in your books, in the Hebrew it is in the plural, Lives, they are men that have all they have, but only leased for their lives, nay not so much as leased, they have but an estate for life at the most, and this present life un∣to them is instead of all lives; from the men of this world, that have their portion in this life; there are these Two Doctrinal Conclusions in the words that lie plainly before you; the first is,

There are a Generation of men,* to whom God gives some outward good things for a while, but these are all that ever they are like to have, they shall never have any more good from God, than they have here for the pre∣sent; that is the first.

Page  299That Gods Saints do desire to be delivered from such kind of men;* These two contain in them the scope of the holy Ghost in the words.

First, There are a Generation of men, unto whom God gives out a portion, some comforts in this world, and here is all that they are like to have. And now set your hearts (I beseech you) unto what I have to say in this Argument, for in my thoughts, thinking what to pitch upon, for such an Assembly as this, at length I could not determine of an argument, that I thought might more reach unto the hearts of those to whom I was to speak; as I hope (before I have done) you will find it such a serious argument that concerns us all; I have read of Gregory, that being advanced to preferment, professed that there was no Scripture that went so to his heart, that struck such a trem∣bling into his spirit, that daunted him so much as this Scripture did. Here you have your reward, Son, in your life time, you have had your pleasure. Oh this was a dreadful Scripture, that sounded in his eares continually, as Hierom speaks of that Scripture, Arise you dead and come to judgement: night and day he thought that Scripture sounded in his his ears; So Gregory, here you have your reward, in this life you have had your pleasure; This was the Scripture that night and day sounded in his ears▪ Oh that it might please God, to assist so far, to speak out of this Scripture to you, that I might make this Scripture ring in your ears, even when you lie upon your beds, after the Sermon is done▪ that yet you may think this Scripture rings in your ears. Men of this world, who have their portion in this life; If this Scripture should prove to be the portion of a∣ny one of you, of the richest in this place, Wo unto him that ever he was born; which I shall after make out more fully to you: But (you'l say) do you think to preach to men, that have their portion here in this life? I fear me, I may meet with some, whom it doth so neerly concern, yet do not think that I have those thoughts of you all, for you shall find (before I have done) this Scripture will concern every one in this Con∣gregation; but yet be not any of you too too ready to put off this from you, to think your selves out of the danger of this Scripture, for it was spoken concerning Saul, and Saul might Page  300 have (for ought I know) as strong arguments of Gods love to him, as many of you (I fear) have this day.

1. Saul was a man chosen immediately by God himself, to be the first King that ever was over his own people; and was not that a great favor?

2. Saul for his person, was one of the goodliest men that was amongst all Israel, higher from the shoulders to the head than any of them.

3. For his Endowments, he was a man whom God did en∣dow with admirable gifts of Government: he caused another spirit to come upon him: he was a man that when he heard of his preferment, seemed to be very humble, as judging himself unworthy of such a dignity; in the first of Samuel, 9. 21. Saith he, Who am I, and what is my Fathers house, that I should be thus chosen? And when he had been chosen, some that would reject him, Children of Belial, that notwithstanding God honoring of him, yet would seek to cast dishonor upon him, yet this Saul, had mighty power over his Spirit, he was very meek and a quiet man, in the first of Samuel, 10. 27. the text saith, He held his peace, when the Children of Belial said, What have we to do with him?

4. Though he were quiet in his own cause, yet he shewed himself to have an excellent spirit of Government in him, in a publick cause; he was full of anger when it was for the good of the people, that he was a Governor over; though quiet in his own; in the first of Samuel, 11. 6. When he heard of a dis∣honor done to the people of Israel, the Text saith, that his anger did rise within him; an excellent pattern for all Gover∣nors, for all in publique places, to be very silent, and quiet, self denying; putting up wrongs in their own cause; but to be full of zeal for the publick cause; to reserve their spirits for a publick good: Many there are in publick places, that when they are anger'd in their private cause; how full of Spi∣rit they are, and they spend their Spirit there so much, that they have no spirit at all, when it comes to a publick cause; Saul went beyond them in this.

Page  301 5. Saul was one, who was much troubled at the sin of the people against God; not only had a spirit to vindicate a publick wrong, but when he saw the people sin against God, his heart was much troubled at their very sin, and see∣med to be grieved for it, and mighty solicitous and careful about it, to prevent sin in the people; this you shall have in 1 Sam. 14. 33. they told Saul there, That the people had sinned in eating with blood, upon that Saul shews himself displeased, Come (saith he) and do not sin against the Lord, roul a stone to me hither; and so he would see with his own eyes, that they did slay the Cattel, and they did powr forth the blood, that they might not sin against God, in eating blood; this was his care.

6. Saul he was very careful to enquire of God, what he should do in businesses of great consequence, in the 37. ver. of that 14. chap. of the 1 of Samuel, there he would not go out, till he had first enquired of God. Yea more than all this,

7. He was a man that had a very reverend esteem of the Prophets of God: when Samuel came to him, in the 1 of Samuel 15. 13. O thou blessed of the Lord (saith Saul to Samuel) Yea, yet further than this;

8. When Samuel shewed unto him, what his sin was, in the 30. ver. of that 15. chap. he comes and confesses it be∣fore the people, and saith, I have sinned, I have sinned against the Lord: meerly at the conviction of one Prophet: Yea, yet more than this,

9. God seemed to be with Saul very much, and to shew great respect unto him, to make him an Instrument of much good to Israel; He granted unto him as glorious a victory as ever man had in this world: (for so we may cal it) and if there be any outward thing in the world might be gathered as an argument of Gods love, then such a re∣markable victory as he had over his enemies: the victory you shall find in the 1 of Samuel, 13. 5. and so reade on af∣terwards in that Chapter, and the next, you shall find Page  302 there, that the Philistims were risen up against him, and Israel; and there were thirty thousand Chariots, of his Adversaries of the Philistims, and six thousand horsmen, and people as the sand of the Sea for multitude, besides all this; Wel, here was a mighty Enemy: What had Saul to oppose these? You shall find in the 2. verse of that 14. chapter, that there were but six hundred men with Saul: here was of one side thirty thousand Chariots, here was six thousand horsmen, here was people as the sand of the Sea without number, and Saul had but six hundred with him, at this time; yea, and of those six hundred, there was not any one of them that had a sword, but only Saul, and Jonathan; for the Philistims were wise enough to dis∣arm all the Malignants (that they accounted so) and would not let so much as a Smith be amongst them, they would not only take away their Arms, but they would look to them, to see that they had no arms supplied unto them; that was the wisdom of the Philistims; yet we find, (if you reade afterwards) in the Scripture, that God was so far with Saul, that he blessed him, and gave him victory over all these. Besides all this.

10. God blessed Saul with a very gracious Child, a godly son, of a sweet nature, Jonathan, which indeed, if any outward argument in the world, might be an argu∣ment of Gods love, that might be; But now put all these things together, and yet here is the man that hath his Portion in this world: I now challenge the man, especi∣ally one, I challenge him that hath certain evidence of a mighty work of God upon him in Christ, let him shew me greater arguments of Gods love to him, than Saul might have done; and yet it proved to be Sauls Portion, that he should have only his portion in this world: God herein shews that His mercy is His own, and that He will let out His mercy as He pleaseth; It is your Fathers pleasure to give you a Kingdom: The Father doles out the Portion as He pleaseth unto His Children; God will let the Line of His mercy to go thus far to one, and there stop; and so far to Page  303 another, and there stop; and then come in a cross line again unto them; God so disposes of his mercy that there are some that shall have Heaven and Earth to be their por∣tion, and their portion is blessed indeed; There are some that shall have Earth, but not Heaven, and their portion is poor, and mean, and sad; there are others that shall have Heaven, but not earth, and their portion is good; And there are others that shall neither have Heaven nor Earth, and their portion (you'l say) is miserable indeed: Gods mercy is His own to dispose of, as He will. We reade that Abraham in Gen. 21. 14. He cals for Ishmael and Hagar, and he gives them a piece of bread, a bottle of water, and sends them away, there's an end of them. So Jehoshaphat in the 2 of Chron. 21. 3. He gave his other son (saith the text) gifts, but the Kingdom he gave to Jehoram. So God hath people to whom he gives pieces of bread, bottles of water, yea some to whom he gives great gifts in this world; but he keeps his inheritance for his Isaac, He keeps the Kingdom for Jehoram: Esau, he had his portion in this world, and such a portion as he thought to be a very good portion: in Gen. 33. 9. Brother (saith he) I have enough. Most rich men are complaining: they go not so far as Esau, they have their portion, and yet complain of it; Esau hath his portion, and thought he had enough. Christs Auditors, in the 6. of Luke, 24. they had their portion in this world, Wo to you, here is your consolation (saith Christ unto them:) O dread∣ful speech! wo to this man, wo to these here is their con∣solations. Dives he had portion in this world, in Luke, 16. 25. Son, remember in thy life time thou hadst thy pleasure; and thou hadst thy good things, they were thy good things, those things that were measured out for thee, thou hadst them in thy life-time.

In the handling of this Argument, a shall divide what I have to say in these six Particulars: that you may every one of you, go on the more readily along with me.

Page  304First, Why is it that God will deal out somewhat to wic∣ked men in this world, why they shall have any Portion at all?

Secondly, That this their portion, it is confin'd to this life; and why so?

Thirdly, Some Corrallaries that you will see will naturally flow from those Two.

Fourthly, We shall consider the condition of these men, who are such that have their Portion in this world.

Fifthly, We shall endeavor to shew unto you, who are those men, to cull out of the Congregation what that man is, or woman is, that is like to have their Portion in this world.

Sixthly, Conclude in the words of Exhortation unto you all.

For the first: God doth give to wicked men a Portion, He doles out something.

First, They are all His Creatures. Saith John concerning Jezebel, Go, take away this cursed woman, shew some re∣spect unto her, let her not lie there in the streets, but take her away; for she is the Daughter of a King. So saith God, Well, though these be cursed, yet they are my Creatures, some respect they shall have from me, some good I'le com∣municate to them; Indeed, it is not an Argument strong enough, that because you are Gods Creatures, therfore God should be merciful eternally to you; but it may be an Ar∣gument strong enough, because you are His Creatures, you shall have somewhat.

Secondly, This time of life, it's the time of Gods patience, the day of Gods long-suffering.

Page  305 Thirdly. Therefore, somewhat you shall have; and the day of patience is mans day: in 1 Cor. 4. 3. saith the Apo∣stle there, I pass not for mans judgement: The words are in the Greek, For mans Day. I pass not for mans day, so the words may be translated; as if the Apostle should say, it is true, Man carries all before him now, man hath all the doings now at this day, and he may judg and censure as he pleaseth; it is but his day, and I pass not for mans day; the day of patience may prove to be mans day; that is the third.

Fourthly, Wicked men, they do somewhat for God here, some kind of service, that is at least materially a service for God: and God will not have them clamour upon Him, that they have nothing for their work; God will give to eve∣ry one something for what they do for Him, though it be never so little, here in this world. You have a fa∣mous place for that in Ezekiel, 29. 18, 19, 20. Nebuchad∣nezzer King of Babylon, caused his Army to serve a great service against Tyrus, yet had he no wages for his Army, (saith God) he had no wages for his service; well, there∣fore, God He enquires about this, and seems to complain, that when a Nebuchadnezzer did Him any service, yet he should be all this while without his wages; therefore (saith God) Behold! I will give the Land of Egypt unto him, he shall take a spoil and a prey, and that shall be his wages; He will give him wages for what he doth. Many wicked men God doth make use of in divers services, and much refre∣shing and good, His Churches shall have from them; the Lord causes the very Earth to help the woman; earthly men to be of use to the Church, and God will not be be∣holding to them for their work; A thron may serve to stop a gap, though it be but a thorn bush, and if it serve to stop a gap, and be of any use, it hath that Benefit by it, all that while it is kep from the fire, whereas were it not of use, it might presently be brought to the fire. An ar∣gument by the way, to provoke all men to be of as much use to the Church of God as possibly they can, it may be Page  306 that is the very thing that keeps thee from the fire; thou art a thorn, but God hath use of thee, and therefore brings thee not to the fire; but if thou once comest to be un-use∣ful, the fire is the next thing thou shalt hear of. I remem∣ber Austin (in his 5th Book, De Civitate Dei, and the 12. Chap.) speaks of the Romans, that had such a flourishing condition for a while, and he gives that for one Reason, the Romans had brave spirits, they were men that had ex∣cellent moralities, and had Herotick kind of spirits, and were delivered from that baseness of spirit, that other peo∣ple had, and therefore God shewed some kind of respect unto them; here many instances might be in that kind. That's the fourth.

Fifthly, God gives wicked men a portion here, to shew unto them what little good there is in all these things, and to shew the world what little good there is in all the things that are here below in the world. Certainly, if there were much good they should never have them; it is an argument there is no great excellency in the strength of body, for an Ox hath it more than you: an argument there is no great ex∣cellency in agility of body, for a Dog hath it more than you: an argument no great excellency in gay cloathes, for a Peacock hath then more than you: an argument there is not any great excellency in Gold & Silver, for the Indians that know not God, have them more than you and if these things had any great worth in them, certainly God would never give them to wicked men, a certain argument: As it is an argument there is no great evil in afflictions in this world, because that the Saints are so much afflicted; So no great argument, there is any great good in this world, for the wicked they enjoy so much of it. Luther hath such an expression as this is, in his Comment upon Genesis, saith he, The Turkish Empire, as great as it is, it is but a crum, that the master of the family, that God casts to dogs: the whol Tur∣kish Empire, such an esteem had Luther of it: and indeed it is no more. All the things of the world, God in giving of them to Turks, and wicked ones, His enemies, shews there Page  307 is not much excellency and good in them, God therefore will cast them promiscuously up and down in the world, because he looks upon them as worthless things; God doth not so much regard whether men be prepared to give him the glory of them, yea or no, they shall have them how∣ever, He is content to venture them: Indeed when God comes unto His choice Mercies in Christ, there he looks to have glory from them, and he doth never give them to any, but first he prepares them, that they may give him the glo∣ry of those mercies: but it is otherwise with others; As suppose you see a man gathering of Crabs, although Swine be under the Tree, he cares not much to drive them away, they are but Crabs, let them have them; but if he were ga∣thering any choice and precious fruit, if any Swine should come under, he drives them away. As for outward things Crabs, the Lord suffers the Swine of the world, to come grunting, and take them up; but when he comes to his choice Mercies in his Christ, there he makes a distinction, Oh! that is precious fruit! A Black-smith that is working upon Iron, though a great many Cinders, and little bits of Iron fly up and down, he regards them not: but a Gold∣smith that is working upon Gold, he preserves every ray, and every dust of Gold: and a Lapidarie that is working upon precious Stones, every little bit he will be sure to pre∣serve: a Carpenter that is only hewing of Timber, he re∣gards it not much if Chips fly up and down; but it is not so with a Lapidary. So these outward things are but as the Chips and Cinders, and such kind of thing, as those are, and therefore God even gives a Portion to wicked men out of them.

Sixthly. God knows that He hath time enough to manifest His Justice upon them hereafter, He hath an Eternity here∣after, for the Declaration of His Justice; and therefore (saith God) Let them have somewhat for a while. As you know it is natural in all, when they see a man going to ex∣ecution, that is not like to live above an hour or two, eve∣ry one is ready to pity him, and to be any way officious to Page  308 him, Oh! (saith every one) the man shall not have com∣fort long, we cannot do much for him, he shall have pain enough ere long, and misery enough ere long, and so eve∣ry one pities him. It is observable, let a man go to execu∣tion for wickedness, and then he is pitied by all; but if a man should suffer for godliiness, then perhaps they will not be so full of pity towards him. As I remember in the Book of Martyrs, there is a story of Mr. Ino Frith, a learned, god∣ly Minister, and Andrew Hewit that were Martyrs, and were to suffer for their conscience, and the Story tells us, that one Dr. Cook, a Parson in London, he openly admo∣nishes the people, that they should pray for them no more than they would do for a Dog; that Charity of theirs that they talked so much of, is such towards them that suffer out of conscience; and as amongst Papists so amongst ungodly men, let a man suffer out of conscience, they will rather rail at him, and when he is in his sufferings, they will rather give him gall and vinegar to drink, (as they once did Christ upon the Cross) though in other suf∣ferings they pity men.

Seventhly, By this that God gives to the wicked, the Lord shews, what great things he hath reserved for his own Chil∣dren; what a portion there is for them; Surely if the dogs have so much, the Father keeps a good house; if the hang∣byes may have such doles, certainly there is good provi∣sion for the Children within: As by the afflictions of the Saints, God doth declare to wicked men, and would have them draw such an argument from it, that there are fearful things, that are like to befal them; If judgment begin at the House of God, where shall the wicked and ungodly appear? So by the prosperity that wicked men have in this world, God doth declare to his Children, and he would have them argue from thence, what then hath he reserved for his be∣loved Ones? for his Saints, for his Children, that are so dear unto him?

Eighthly. God fetches a great deal of Glory from hence, He fetches about His own ends very much, from the por∣tion Page  309 that wicked men have; as sometimes He doth it, that they might stumble and harden their hearts, and break their necks at it, and to ripen their sins; hence He lets them go on a long time, and have their wills; in Isa. 33. 1. Wo to thee who spoilest, and wert not spoiled, and dealest treacherously, and wert not dealt treacherously withal; when thou shalt cease to spoil, thou shalt be spoiled; I'le let thee go on, thou shalt spoil as much as thou wilt, and when thou hast done spoi∣ling, thou shalt be spoiled. And sometimes God doth it, to fetch about this end, Namely, to chastise. His own peo∣ple, with the prosperity of the wicked: And as an Ancient writer hath this Story of one that (he saith) by an extraor∣dinary way, from being a Monk was advanced into an Epi∣scopal Seat, and being a lewd wicked man, he began to be proud of this his Advancement, and being proud, he heard these words in the story, Ab angelo audivit, Cur superbus ô infaelix, non es creatus Episcopus, quia tu dignus, sed quia Civi∣tas haec digna fuit tali Episcopi; it was a wicked place, and this was the answer: Why art thou so proud Oh unhap∣py man, for thou art not advanced because thou art wor∣thy of this advancement, but because this City is so ill; it is worthy of such a Prelate to be over it: In way of judg∣ment to that place God advanced such a man: And so ma∣ny are advanced that they may be heavy judgments unto others; God gives them such a portion, not out of His love to them (though they are ready to gather the Argu∣ment) but out of His displeasure unto others: And then He gives a plentiful portion to many, to teach us all to do good unto our enemies, not only humanitati (as they say) but homini, not only to human nature, but to men, to men that are wicked, some good must be done unto them.

Ninthly. The Lord would shew hereby, that He would have no argument of love or hatred to be drawn from these outward things; and also because He would not have them to expect any more. It may be many men that are un∣godly, prospering in this world, they gather this argu∣ment, That therefore God loves them, and intends mercy Page  310 to them, Cujus contrarium verum; nay, you may rather ga∣ther an argument quite th'other way, because God intends no further good unto you hereafter, therfore it is you have so much now. We use to answer men, that come for their dole, who have had out a dole, and they will come again, Why do you come again? you have had your dole already. So God will answer to many men, when they shall cry to him for mercy, at that day, Why come you to me for more? you have had your dole already; Have you not had already more than your work comes to, more than you have done? you have had your part and portion al∣ready: indeed men speak much of Gods mercy, and the mercy of God we acknowledge to be very great and glori∣ous; well, God doth shew himself glorious in mercy, that thou being so wicked, hast so much as thou hast in this world, and therefore though thou shouldst be denied of e∣ternal mercy hereafter, yet thou hast cause to tel Devils and damned creatures that shall be thy companions, that God was very merciful to thee, while thou didst live in this world? Somewhat thou hadst then, but here's all.

Secondly, Here is all that ever thou art like to have.

1. Because there are some men, whose names are written in the Earth, and not in the Book of Life: In Jer. 17. 13. there it's spoken of men that are written in the earth; wher∣as the Saints are described to be men that are redeemed from the earth. In Revel. 14. 3. It is their happiness to be redee∣med from the earth: and it is all the happiness thou hast, that thou art written in the earth.

2. Here is their portion, because they are vile in the eyes of God; If you should ask the Question; why you give bones to the Dog, and swill to the Swine, and no∣thing else? The Answer would be; Because it is a Dog that hath it, and because it is a Swine; it is Dogs meat. Certainly God doth speak exceeding contemptibly of all ungodly ones in the world, let them be never so great in regard of outwards; In the 11. of Daniel, 21. A vile person shall arise: What is this vile person? Interpreters gene∣rally Page  311 consent in this, that it is meant of Antiochus Epipha∣nius, that was a mighty great Prince, such a Prince as when the Samaritans did write to him, they writ, Antiocho magno deo, to Antiochus the great god; and his very name shews him to be a great one; Antiochus Epiphanius, is as much as Antiochus the Illustrious, and the Famous: and yet when the Holy Ghost speaks of him, it is Antiochus a vile person: they are vile in the eyes of God. If there be any in a family that you care not much for, you make no great provision for them, Doth God take care for Oxen? Somwhat they have, but little; Doth God take care for wicked and ungodly ones?

3. Here is their portion, it is confin'd to this life; Why so? Because they chuse it themselves; and in that they have no wrong; make choice of this Portion themselves: Moses, (speaking to the people, saith he) I set before you life and death: So do the Ministers of God in prea∣ching to you, they set before you Life and Death: What do you chuse? Now you chuse the way that goes out of life, and into death; you have but your choice; you chuse Vanity to be your portion, God doth you no wrong to give you Vanity: Now you that will indent with God for your peny, you cannot take it ill, if when the end of the day comes, God puts you off with your peny; you know those in the Vineyard, that agreed for their peny, they began to murmur indeed, when they came to receive their wages; but saith the Master of the Vinyard, Did you not agree with me so? So you agree with God, all you intend in Gods service, is, that you may have some present comfort in this world, you dare not trust God for the fu∣ture; and here is that that God will shew His infinit dis∣pleasure against the sin of distrust by, that when the Lord propounds now in this day of Grace, such glorious and blessed things to the children of men, and (for ought you know) any of you may have your portion in them, as well as others, and yet you dare not trust God for those gracious things; you think rather with your selves, let Page  312 me have somewhat now, somewhat for the present, some present pay; the reward that you talk of, which is to come, I know not whether they be imaginations yea, or no; therefore you mean (it seems) to serve God for your present pay, and present pay you shall have, and no more. There are some servants that are your day-servants, they serve you so as they expect their pay at night, and perhaps you give them their two shillings at night, and there is an end: but there are other servants now that will serve you in expectation of some reversions, and expectations of honor, especially when they serve Noblemen, and Princes, though they have no present pay given them at night, yet they go on cheerfully in their service, they expect some great Reversions, as Leases and preferments, they may have afterwards, and now though they have not their two shillings a day as the others have, yet when the other befals them, they are made rich men, they and their posterities: So now, the poor man that hath his pay every day, when a Lease and preferment fals, if he should come in for his part, No, he may be answer'd, you had your pay every day; here was one was content to relie and trust upon me, and had no pay, and he did trust upon me, and now he comes to be preferd: This is the direct difference between the men of the world and Gods Saints; the men of the world will do nothing without present pay, that which is just before them, they must needs have, their hearts are upon it; but the Saints they hear what a blessed thing God hath revealed in his Word, what a blessed Covenant of Grace there is, what rich Promises of glorious things to come; now they beleeve God, and trust in God for these, and they say, Lord, let me have my Portion in the life to come, and whatever thou doest with me here, I care not: As it was the speech of Austin, Lord, here burn, here cut; but spare hereafter: I am content Lord, to be burnt, to be cut, to endure any thing in the world, any sufferings in the world for thee, only hereafter I look for somewhat else, and I'le wait for hereafter: You will not wait for Page  313 hereafter, but you must have it for the present, and that is the reason, you are put off here: Oh it is a serious thing I speak of to you, many a soul will wring its hands, and curse it self eternally, that it was not content to trust God for hereafter, but would have present pay. You that are great Merchants, if you buy a thing that is but a trifle, you pull out your purse, and give the mony down presently; but suppose you go to the Exchange, and bar∣gain for 10000l there, you may give a little down now, but the great pay must come upon pay daies afterwards; it is not expected it should be presently done: So there are some men in the world, will trade with God, but they trade with God for pedling things, for their Credit, and applause, and for their preferments and estates, God gives down the pay presently, you shall have it, there is your 12d presently, it is done: but now there are other of Gods Saints, that trade with God for great things, for immor∣tality and glory, and a Kingdom, and a Crown of eternal life; now they expect not to have it done presently, they are content to stay: Oh these are the best Traders, the best Merchants that will trade with God for great things, and be content to stay; you will chuse that you have here for the present, and therefore you have your portion.

Fourthly, These things that are here, they are the only sutable things to your hearts, and what will you do with any more hereafter? these things do exceedingly please you, and give you content as agreeable to you, and the things that are to come, are disagreeable; what would men do that are carnal and wicked now? what would they do in Heaven? Certainly if you hate Gods Saints now, that have but a little Grace for their Grace sake, you would hate them infinitly more afterwards, when they are perfect in Grace, when they shall be perfect, and then when all your common gifts shall be taken away; for so it shall be. Now the things of God are unsutable to you, though you have now many common 〈◊〉, and you now abhor the Grace of God, though it be imperfect, what Page  314 then, when all common gifts shall be taken from you, and Grace made perfect? how unsutable will it be then to you? Therefore expect nothing hereafter.

Fifthly, You abuse your portion you have now, what will you do with more? Who will trust you with the true riches? You abuse that you have. Indeed men of the world that are wicked, and very rich, are presently in places of honor and power; Oh! what a deal mischief they do in the world? what dreadful evils are they unto the earth? Such men, how do they abuse their portions? Why now, as it is with the Tooth, in a mans head, a Tooth indeed is prefer'd, to have an eminent place in the Head, but when the Tooth comes to be rotten, and put us to pain, what do we but pull it out, and throw it away? So when God prefers men to eminent places, when through their wickedness they grow rotten, and so do a great deal of hurt, the Lord plucks them out in His anger, and throws them away; they abuse their portion, and do a great deal of hurt, and therefore must expect no more. But above all the argument is,

Sixthly, Because they have no interest in Jesus Christ; The rich Treasures of the infinite grace of God, they are let out in Jesus Christ; God hath divers Conduit-pipes (as I may so say) of His Grace, to let out unto His Creatures; there are some lesser Conduit-pipes, and those Conduit∣pipes, may be open'd through the general bounty of God; but now the Lord hath the great Current of His eternal mercies, for some that He doth intend eternal good unto, and this great Current of His it is stop't by justice, the infi∣nite justice of God doth stop this great Current, so as it can∣not be open'd to have any drop of the mercy let out, until Divine Justice comes to be satisfied; In the mean time the other smaller pipes, they run, the general bounty of God; Now then, this is the very work of Jesus Christ, Christ the Second Person in Trinity, and it is the very mystery of the Gospel; The Second Person in the Trinity, sees that the children of men, are capable of eternal happiness, eternal Page  315 glory, and that there are glorious treasures with God, to be communicated to the children of men; but through mans sin, this great Current is stop't; in the mean time Gods general bounty lets out a great many outward com∣forts; Christ therefore out of pity to man-kind, that man-king may not be put off with these general outward com∣forts, He comes and satisfies Gods infinite justice, that He might open the Current, the sluice of His infinite, and e∣ternal Grace to others: Now happy are those Creatures, who have interest in the Lord Christ; for this is His work, to satisfie the Justice of the Father, that so the great pipe may be opened, and then flows in all Grace, infinit, eternal Grace, when that comes once to be opened: No mervail though we hear of such glorious things, that the Saints of God have in the life to come, no mervail, for Christ doth come and open the great sluice of Gods infinite Grace and Mercie to them; as for the men of the world, they have but a little of the drizling of Gods general bounty through some crannies, but the Floudgates of Gods grace are ope∣ned in Christ; therefore til Divine Justice be satisfied, there can be no further good for a Creature here, but the fruits of Gods general bounty, & patience: There are some Crea∣tures whom the Lord hath left to the Course of justice, they shall have what they earn, and no more: this is the diffe∣rence between Gods dealings with some Creatures and o∣thers, (I say) some there are that shall have what they earn, and no more: others there are whom God hath set His Heart upon, and whether they earn or no, God intends e∣ternal mercies: unto them, and will bring them unto eter∣nal mercies: Here's the difference of the Covenant of works, and the Covenant of Grace; and therefore the one is left to Himself, and the other, Christ the Head of the Covenant comes to undertake for him, that that he cannot do: and here is the very Cut between the condition of some men, & other men; that some have their portion in this world, and others have another higher portion in the world to come; Those have no interest in Christ, these have.

Page  316Seventhly, They are no Sons, no Children, and there∣fore they must not expect childrens portions; As many of you rich men, when you die, you will leave your servants some Legacie, perhaps you'l give every servant in the house five pounds, or so; but when you come to your children, to write in your Will, what such a Son, such a Daugh∣ter shall have, that is another manner of business than 4. or 5 l. great things you leave to them: Now the truth is, the world may be divided between Children and Servants, for though the truth is, all men are at defiance with God, yet God makes them servants one way or other; and there is some little Legacy that servants shall have, but they must not expect the Childrens portion; therefore they have it here, but must not have it hereafter. In Ezek. 46. 16. Thus saith the Lord, If the Prince give a gift unto any of his sons, the inheritance shall be his sons; but if to his servants, then it shall be but till Jubile. This was Gods Law, that if a Prince gave a gift to his son, the son should inherit it for ever, but if he give it but to a servant, it should continue with him but for a while. So here is the difference of Gods administra∣tion of all His gifts, He gives some to servants, and these shall continue but for a while, within a little while all will be called for again; all the good, and all the comfort thou hast, God will call for it all again: but that which he gives to His Sons, to His Children, they shall have mercy for e∣ver, though not to enjoy it in the same way, they shall en∣joy the same good and comfort Eternally. And then fur∣ther:

Eighthly, The portion that the world hath here, (you heard before) it comes from Gods patience; now there will be an end of the manifestation of the glory of patience in this world, as thus: As there are some graces of the Spirit of God in the Saints, that shall have an end in regard of their exercise here in this world, so there are some attributes of God, that shall have an end in regard of the manifesta∣tion of them in that way that God doth now manifest them here in this world, and that is, the patience of God to∣wards Page  317 ungodly ones; Now if they hold all upon patience, when the time of the glory of that in this world shall come to be at an end, then all their good is at an end. Fur∣ther:

Ninthly, Ungodly men, they shal have to deal with God immediately in the world to come, (I beseech you observe but this answer, I'le hasten;) they must have to deal imme∣diatly with God in the world to come; Now they have to deal with God through Creatures, and while they have to deal with God through Creatures, they may get a great deal, and may make shift for much, but when they shall come to deal with God immediatly, then it will be other∣wise with them: As for example, There are a great many hang-bies, at great mens houses, perhaps when they come to have to deal with the servants, they get some bits and scraps, and many things from the servants, but if they know they can have nothing, but from the very hand of the Knight, or Lord of the house himself, then they will ex∣pect no great matter. So wicked men of this world, they are as hang-bies, that all that they have are but as scraps from the servants, they have to deal only with creatures, they look no further; but hereafter things shall be setled another way, and all things shall be weighed by God Himself, in a ballance of Justice, and distributed by the hands of God Himself immediately, and now things will be carried after another manner, the Lord Himself will come to dispose of things. It was a speech of a Ger∣man Divine, though he were a good man, and lived very innocently, when he lay upon his sick bed, and appre∣hended Death, he was in great terrors of spirit, mightily troubled, and some of his friends came to him, and asked him, Why should you be so troubled, that have lived so good a life, as you have done? This was his answer, The Judgments of God are one, and the judgments of men are another, I am now to deal with God; it is true, I lived thus before Men, and Men gave their Verdict of me, as good, and thought I was in a good condition, but O I Page  318 am now to go to God, and to deal immediately with Him, and Gods judgment, and Mans judgements are different things; when God shall come to weigh all mens portions out, as it will be then, So much Righteousness, so much portion, so much happinesse, you will say then, Lord, what shall become of us all? All our righteousness is as the men∣struous cloath; I but for the Saints, the Righteousness of Christ will be put into one Scale, and their Portion in∣to the other, and their Portion will be weighed by the Righteousness of Christ. Now when thou comest to God, thou must come to the Scale, and thou wilt put in thy good servings of God, and thy comming to Church, and some good Civil actions, and Natural and Moral things thou hast done, thou wilt put them in the Scale; saith God, That which thou hast had already, weighs down all those; Hast thou nothing to put into the Scales but this? thou hast had thy reward already for all this, and much more than this; then if there be nothing to but into the Scale but this, thou art undone, and there is nothing for thee for Eternity. And here is the ground of the confine∣ment of the Portions of wicked men. These are the Two first things.

Thirdly, I will give you some CORRALLARIES only from hence.

Is it so that wicked men have a portion here, and here is all?

First, Here we may see the Reason why the men of the world are so cunning in the things of the world, why they can make so good shift for themselves in the world, rather than other men can: Why, here's their Portion, their very happiness and good is here; no mervail though they make such shift as they do here: the Apostle in 1 Cor. 2. 12. We have not received the spirit of the world (saith the Apostle,) we cannot tell how to shift in the world so as other men do, for indeed, we look further than these Page  319 things, and so cannot shift as other men can; They that have the spirit of the world, and have their portion in the world, they can shift; but we have not received the spirit of the world. You know a Swine though it goes abroad all day wandring up and down, it knows the way to the trough at night; but a Sheep if it go a wandring a little way out of his place, a Sheep doth not know how to come back again, but wanders up and down till it be even lost, and is as a lost sheep when it is once wandring up and down; but Swine are not so. So ungodly men, though they go up and down wandring, they know how to come to their trough at night, they have better skil in the world, they are more artificial in the things of the world, they have better understanding (as the Scripture speaks,) The children of this world are wiser in their generation, than the chil∣dren of light: Why is it? Their Portion is in this world. That's the first Corrallarie.

2. Corr. Here we see the Reason, Why there are so many great ones in the world that regard Religion so little as they do, and the waies of God, and the Church of God; why 'tis not their portion; those things that concern ano∣ther life, is not any part of their portion; they mind what it is that concerns the present life, because this is their por∣tion. When many come into places of dignity and power, What are their thoughts? Now they think of gratifying their friends, now they think of respect and honor that they shall have abroad in the world, and be accounted some-body, now they think of revenging al their wrongs, of making up of all their broken titles &c. This hath been heretofore (I suppose very ordinary) in men advanced a∣mongst you; these are all their thoughts: as for doing service for God, and for His Church, and vindicating the Truth of God, and Honor of God, that is scarce in all their thoughts, for they do not look upon that as part of their Portion: Here is the reason why so many Magistrates are like to Galio, in Acts, 18. 17. Carring for none of those Page  320 things; they were to him but matters of words, and yet they were about the great fundamental Points of Religi∣o, Whether Christ were the true Messias, and whether He were God, or no; but to Gallio these things were but matter of words: And so the great things of God, and Re∣ligion, to carnal hearts, they are things that are of no great consequence at all; yea when as Sosthenes that was the Ruler of the Synagogue for countenancing of Paul, had the rude multitude of the City, rise up in a rude manner to apprehend him, and to lay violent hands upon him, Gallio cared for none of these things; but so far he did not go, Gallio went not to stir up a rude multitude to lay vio∣lent hands upon a Ruler of a Synagogue, or a City, but he cared for none of those things (saith the text:) What did he care for rectifying any thing that was amiss in Religion? Oh let us (say they that have their portion here) what e∣ver becomes of things, let us make peace (say they) that we may go on and be quiet in our houses, & enjoy that we have quietly, and peacably, and they look no further: Their portion is here, and as for Truth, how do they reject it, & contemn it! It is a speech (as is credibly reported) hath come even from a Citizen here, in cursing of the Truth so; (as had he lived among the Jews he would certainly have been stoned to death) Let us have Peace, and a Pox of Truth. (I say) such a speech as this among the Jews would have caused him to have been stoned to death, being such hor∣rible blasphemy. But how many are ready to say with Pi∣lat, in the 18. of John, 38. when as Christ was before Pilat, and talked to Pilat of Truth, Truth (saith Pilat) What is Truth? You shall observe it at the 38. ver. What is Truth? (Saith Pilat) as if Pilat should have said, What a strange man is this, the man is in danger of his life, and he talks of Truth, when he is in danger of his life, What is Truth? (saith Pilat) & turns it back upon him presently. Just thus are the hearts of many, What should we look at Truth, or at any thing now, but to preserve our lives, and estates, and outward comforts in the world? What is Truth? Page  321 They are a company of mad-brain'd fellows, that are fa∣ctious, and seditious, they talk of Truth, and know not what they say, Come, let us have peace, though it be up∣on any terms: Who is there in this place that desires not Peace? The Lord knows it is the desires of those that are accused most for want of desires in this thing; yea so as we dare challenge any of you with this Challenge: Those who have been most at the Throne of Grace begging unto God for peace for England, let them carry the day; those that have put forth most prayrs for Peace, before the Throne of Grace, we are willing they shall have the day. We reade that amongst al the Tribes that came up in a war-like way, to help the people of God against oppression, in the 5. of Judges, 18. and so in that Chapter, that of all Naphtali was the only Tribe that joyned wth Zebulun, that jeoparded their lives in the Cause of God, that would take up Arms to de∣fend themselves, and the people against oppression; Sure∣ly these two Tribes, by the others that would not venture themselves, were at that time accounted very factious, and very seditious; What they! only Zebulun and Naphtali; Yet it is observable, though there were none joyned with Zebulun but only Naphtali, there is no Tribe of which it is so much spoken, to be a Tribe, full of Courtesie, and Civi∣lity, of a peacable and quiet disposition, as Naphtali was; you shall find it, if you reade in the 49. of Genesis, 21. and afterwards in another text, there are these two things said of Naphtali, only these two first, That he was a Hinde let loose, and give goodly words. But they may be but words of Complement, not reality; Nay, (when Moses comes with the blessing, you shall find these two places, one in Genesis and the other in Deuteronomy,) when Moses comes with the blessing again upon Naphtali: Naphtali filled with favour, and with the blessing of the Lord. What is the meaning? Naph∣tali was a Tribe that had most courtesie and civility of all; compar'd to a goodly Hinde, of a quiet disposition, and one that gave courteous language to all, & not meer words, but reality; it was such a one that was fill'd with favour, Page  322 that had the favour of God, and the favour of Men; he had such a courteous carriage, and he had the blessing of God upon him; and yet this Naphtali, was the Tribe that would jeobard their lives, and take up Arms in defence of the people of God, against oppression in those times, above all. And Phinebas (ye know) was so zealous, and would make use of the sword, so as he did; yet in the 25. of Num. 12, 13. God saith there, He would make a Covenant of Peace with him. Beloved! Phinehas, that is such a fiery hot man, yet a Covenaut of peace must be made with him, by God Himself; for he did indeed, by that way procure peace to Israel; for so the Text saith there in that place of Num. That because Phinehas was so zealous, it was, that I might not consume them in my jealousie: Now it's observable, the word in the Original is, Because he was zealous, therefore it was, that I might not consume them in my Zeal. Its translated in your books; Because he was thus zealous, that I might not consume them in my Jealousie; the words are different in the English; but in the Hebrew they are the same: and so be turn'd thus, Because he was so zealous, it was, that I might not consume them in my Zeal; as if he should have said, If there had not been some among them that had been zealous, (and as they account fiery) I would have been zea∣lous my Self, and fiery my Self, and consumed them, and it was wel they had such amongst them; and one day those that cry out of them, may come to see cause to bless God for them; that would not have the world put off, and gul'd with the fair name of peace; we know the Devil hath made much use of it in former times, and would fain make use of it now; As if those that desired Truth most, were not greatest friends unto peace; God forbid, but it should be so: Though it's true, we think not, we have our portion here, and therefore we would not have peace upon any terms; indeed we confess our portion lies higher, and that wherein our portion doth consist we would have upon any terms; and therefore Saint Paul saith in Philippoans, 3. if by any means, I may attain to the Resurrection of the dead; If Page  323 by any means, upon any terms, that I may have peace at the great Day, whatsoever I do endure: so say we for our portion; and you say, Let us have peace upon any terms; why? because your portion is here: We would be glad that all our Moun∣tains, were Mountains of Olivet, but we would be loth to have them Mountains of Corruption: In 2 Kings, 23. 13. You reade there of a Mountain of corruption, Of Mons offenssi∣onis, Of offence; so it is in the old Latin; Now, what was that same Mountain of Corruption? if we compare one Scripture with another, we shall find it was no other, but Mount Olivet, Mount Olivet was made a Mountain of cor∣ruption: In 1 King. 11. 7. There Solomon built Idolatrous Temples, for the honour of the gods of his Queen, those gods that his Queen did worship, Solomon built Temples for to gratifie her, and it was upon the Mount before jeru∣salem, which was the Mount of Olivet, that was the Mount. Now you know the Mount Olivet was a Mount that had his name from Olives that did grow there, and were Em∣blems of peace; but yet the Mount Olivet may be made a Mount of Corruption: we would be glad that we might live upon Mount Olivet all our daies, but are loth this Mount Olivet should be made a Mount of Corruption. Give me leave but in a few words, yet to put some Conside∣rations to you, and if I speak not reason in them, reject them.

First, Because that you are so greedy of Comforts in this world, you would fain have peace; be wise even for your own portion; you would have peace, but I hope a safe peace, and that is all we do desire: If the peace be not safe, Oh the bood that may follow after. We reade in the 27. of the Acts, 13. that there was indeed a Calm, and the South wind did blow softly, for a while, warm wind and very softly, but presently follows, not long after it ap∣pears that there did arise a Tempestuous wind, called Euro∣clydon; Euroclydon did arise presently after: Take we heed (my brethren) that we be not deluded with the softly South wind; Take heed that there be not an Euroclydon,Page  324 that blows presently after; were we sure to be delivered from that same Euroclydon, we should be glad of continu∣ance of soft blowings of the South wind: Can you think of a safe peace that live under any Arbitrary Governments? No (that you'l say) and therefore we account our condi∣tion ill now, for we have Arbitrary Governments amongst us now, And who are they?

Obj. Do not the Parliament themselves Govern in that kind of way?

Ans. Give me leave in a word to answer this: Consider of the difference between that Arbitrary Government the Parliament complains of; and what now you feel.

Ans. 1. That was then, when the Kingdom was in a setled way, and then when there was no contrary Arbitra∣ry power to oppose it, yet then it went on, and surely then it did but make way for worse Arbitrary government; but now it is in a way, when the Kingdom is unsetled, and in a way, where there is a necessity of some help beyond the ordinary course of Law, because of a contrary Arbitra∣ry Power, that is oppos'd; And is it possible for any man, that hath any wisdom, or understanding in his head, that cannot see the difference between these two? But I'le shew you a greater difference than this.

Ans. 2. That which was before, those that did so Go∣vern suffer'd nothing in it themselves, but gained all; now those that are accused for the present, (if it be Arbitrary,) they suffer themselves as much as we do, and their poste∣rity doth suffer as much as we do; and therefore the thing is far different from what was before. And yet further, if you would not be carried away with words, but judge righteous judgment, Consider this:

Ans. 3. Can you think that if the Adversarie should prevail, you should be only at the dispose of the King? Do you not think that those that are with him, and give such strength and assistance for the present, that you must lie at their mercy too, in great part; And will that be safe for you? I put it to every mans conscience, whether he can Page  325 think that it is safer for Church, or Common wealth to be governed by the King, with those that are now about him, and an Army of Papists, than to be governed by the King, with His Two Houses of Parliament? Which is the safest way in the consciences of any men living. And yet fur∣ther than this, Consider (if you have your eyes in your heads)

Answ. 4. That perhaps what you aim at as your End, your Adversaries may aim at, but as their Means; and what will become of you then? If that that you would have as an End, they shall look at, but as a Medium; Con∣sider what Consequences may come of it. And yet lastly:

Answ. 5. You that do desire so much Peace, to preserve your own Portions here; Would you not willingly have such Peace, as those that have appeared for you in Houses of Parliament, in Citie, in the Ministry, that have been most active, be preserved too? Are you so desirous of it, as to be willing to leave them to the fury and rage of their Ad∣versaries? Were not this one of the horriblest wickednesses that ever were committed in a Kingdom? If they from de∣sire to save their own particular estates, should betray those that have been faithful to them, in their places of Trust. It was once a speech of Demosthenes to one that would fain have peace, he affirms, that it is a vain and preposterous thing, to desire peace with the flock, upon this condition, That the Keepers of the flock may but be betraied, and taken away. The fair name of Peace will never so prevail with a wise man, when this shall come to be the condition of it. The good people in Chrysostoms time, (however you may think of those that have most appear'd for you, & ventured them∣selves) they thought it such a thing, to have but the mouth of one Chrysostom stopt. And also they professed, That if the Sun should take back, or bring back, or keep in his Rayes, it were more tollerable, than that the mouth of John should be stopt; they had such an high esteem of a faithful Minister in those times. And therefore if you would be faithful to God, and to the Kingdom, and to Page  326 those that have appear'd for you, look after such peace, as wherein you and they may be safe; God knows they would have been willing to have been as silent as you; but suppose all the Ministers in the Kingdom, and men that had ability to appear publickly, had all been silent, so as the business had been wholly betraied, and at length an Ar∣my of Papists had risen, when you had had no help to have resisted them, Would you not have cried out of Mi∣nisters? would you not have cried out of Magistrates? would you not have cried out of Parliament Men? If they have ventured themselves to be faithful for you, know you can have no peace, except they have it; and it were an un∣worthy thing, to think of your safety without theirs like∣wise.

Object. But you will say, We would not have our Estates and Peace thus, as you speak, upon any terms, without any regard to Religion; we have our portion in Religion, as well as you, and we have our Consciences to look after, as well as you, and God forbid it should be otherwise, but that Religion should prosper too with our Peace; but we would not have Sects and Sectaries to be maintained in the Kingdom; let us have Truth, and Religion; but away with them.

Ans. 1. Do you understand what they are you speak of? Do you know wherein you and they differ? You cry out of them, as if they were of another Religion, whereas when it comes to be scan'd, the difference between you and them will not be so great. But further, I put this to you:

Ans. 2. Do you spend as much breath in praying for these kind of men, as you do in railing upon them? then somewhat may be said.

Ans. 3. It is a vain thing to think, that true Religion can be maintain'd, and have the liberty of it, without some difference of Opinion amongst us: Indeed the Turks have as much peace in their Religion, as any Religion hath in all the world; and there is as little difference of Opinions amongst the Turks as there is in any Religion whatsoever; Page  327 but well may that Coat have no seam, that hath no shape; If the Truth of Religion comes to appear, certainly it is impossible but many differences in opinion must come, and it is a most intollerable pride of heare, and tyranny in any whatsoever, to think by violent means to force all to be of the same opinion that they are of, in matters that are not of the Foundation, and that may stand with the Peace of a Common-wealth too; You take upon you in that more than Christ doth, more than the Apostles ever did.

Object. But You will say, If men be in an Error, why should they not be forced? Shall every man be lest to his O∣pinion, to do what he will?

Answ. No, I plead not for that neither: Therefore I ex∣cept all Opinions, 1. Against the Foundation of Religi∣on: 2. All those Opinions that are against the Founda∣tion of Civil Government. Take these Two aside, and then for other Opinions that are of a lower inferior nature (I say) there you take too much upon you, whosoever you are, if you should think to force men to be of the same O∣pinion as you are; and there is no such way to make dis∣turbance in Churches or Commonwealths, as to force men to be of the same Opinion, in things that are of an inferior nature.

Object. But you will say, If it be an Error, they must not be left to live in it.

Answ. Nay, stay there; A man may be in an Error, and yet you have nothing to do to offer violence unto him to bring him out of his Error; you may seek to convince him as much as you can, but to offer violence, you under∣take more than God hath given you Commission to do, whatever you are; and I give this Scripture for it, that is cleer, in Romans, 14. 2. One beleeveth he may eat all things; another eateth herbs. Let not him that eateth, despise him that eateth not; and let him that eateth not, not judge him that eateth. And so he tels us, Who art thou that judgest another? Who art thou that judgest. These two Opinions could not be true: One man doth eat herbs; the other man makes conscience Page  328 of it, and cannot do it; Certainly, one of these was a sin at that, time one of them was a sin, to eat herbs, and that he might eat no flesh, for God never commanded them, that they should eat no flesh; to make conscience to eat no flesh was a sin, but yet though one were a sin, yet they that were in the right, must not by violence force those that were in the wrong, to their opinion, but they must leave them to God; I say, in matters of such consequence as these, it is a point of Antichristian tyranny, and pride, and notorious pride in men, that have taken so much upon them, as to force all to be of the same opinion; this is not the way cer∣tainly for true peace. But thus much for the second Cor∣rallarie. The Third follows.

3. Corr. If men have their portion in this world, here is the Reason that there is such a stir in the world by men to maintain this their Portion; what a deal of stir is there? what rending and tearing is there, that they might main∣tain their Estates? Especially if some men have a higher Portion in the world than others, Oh what a deal of stir is there to maintain it. I remember Henry the fourth, writes to Pope Gregory, and tels him, that by reason of an Emula∣tion there was about the Popedom, one being chosen in Rome, and the other in another place, that there were 230000. men lost their lives out of that Emulation; meerly about two men, two Popes, it cost the bloods of two hundred & thirty thousand men. O what a stir is therein the world to satisfie the wils of a few men in the world? Certainly one day the world will be wiser, and will understand that they are Men, and not Dogs, that they were not made to be subject to the humours and the lusts of men, and that no man hath now any further power over him, but what they have by an agreement from them one way or other, either im∣plicit, or explicit, one way or other, it is by their agree∣ment, that any man hath any power over them, and can exercise any; The world (I say) ere long I hope will be wise enough to understand this, and therefore will not Page  329 so sacrifice their lives for the satisfying of the wills of a few men in the world, they shall not make such a stir in the world as heretofore they have done; Indeed men make a great stir now to maintain their portions, for the con∣tention is not, de finibus, but de haereditate; not about matters of bounds and limits, (as he said) but it is about the inheri∣tance it self; it is about their portion; it is their God; And do you say, What ails me, when you have taken away my gods? Here is the ground of all the stirs and Combustions in the world, because carnal hearts look upon what they enjoy as their portion; But how comes it thus to pass, that men should be so greedy of this their portion? Is it such an excellent portion that they are so greedy of it? Is it worth so much, that they contend so much about it? This makes way for me to slip into the Fourth Particular.

Fourthly, To enquire what kind of Portion this is, that these men of the world, have in this world, that they make such a stir about. And therefore to make way for that;

First. Consider what poor things they are, that they make such a stir about.

Secondly. Consider the Tenure, upon which they hold whatsoever they do enjoy.

Thirdly. Consider the mixture of Evil, that there is in that they do enjoy.

Fourthly. The blessed Portion that they lose, that they might enjoy.

Lastly. The dreadful end that there will be to such men that have their portion here.

1. The poor things, that men have here in this world; What are they? Their Comforts for the most part, are but imaginary; In Hosea, 12. 1. Ephraim feeds upon the wind: And when a bladder is ful of wind, one prick lets it quite out; and so when Death comes, it lets out all their Com∣forts: even as the wind goes all out at one prick in a blad∣der; Page  330 so all the comforts of the men of the world, go out by the prick of death. In Prov. 23. 5. Wilt thou set thy heart upon that which is not? it is not, it hath no reality in it. And in Acts, 25. when Bernice and Agrippa came in great pomp and state to the Assembly; that which you have in your books translated great Pomp, it is in the Greek, with great Fancie: all the pomp and jollity in the world, it is but a fancy, this is their portion.

2. That which they have, it is of a very low nature; this would be an argument, we might phylosophize in, if it were fit, or if we had time, but I'le quickly pass over these things, it's of a very low nature, it not much concerns the soul, all the portion they have; Therefore saith the Text here, Thou fillest their belly; it's but a belly full; what is that to the soul? Indeed the rich man in the Gospel could say, Soul, take thy ease, for thou hast goods laid up for many yeers, eat, drink, &c. Wilt thou say, Soul, take thy ease, because thou hast goods laid up, and because you may eat, and drink? What is all this to the soul? Ambrose hath such a speech upon the place, If the man had the soul of a swine, what could be said otherwise? for indeed these things were su∣table to the soul of a swine: you shall find that a man is not the better, because of outward things, not a whit; the heart of the wicked is little worth; his estate may be somewhat worth, his house may be somewhat worth, his lands may be somewhat worth; But the heart of the wicked is little worth, Prov. 10. And would not you think it to be a great evil, if so be that when you go up and down abroad, you should certainly know, that there is no man doth give you any en∣tertainment, or any respect, but it is for your servants sake that tends upon you, would not that discourage you, and trouble you? Indeed you come to such a mans house, and he seems to make you welcome, and you have entertain∣ment; I but you come to know afterwards, that it was not for your sake, but for your servants sake that be loved; would you think you had a good entertainment there? the truth is, so all the respect you have in this world, it is for Page  331 your servants sake, for your goods, house, and lands, it is not for any worth that is in you. It was a speech that So∣crates spake once, to one Achilous, when he had a fine house, and a many brave things there (saith he) There are many come to see thy house, and thy fine things there, but no body comes to see thee; they know there is a worth in thy fine house, and in thy fine furniture, but they see no worth in thee. Indeed all these things are not souls meat, it is not mans meat they feed upon, it is but ashes, it is nothing to the soul of man. Further:

3. Suppose it were for the soul, What thou hast here, is but a very poor pittance, a scantie portion, thou hast not all the world neither, thou hast thy portion in this world; If thou hadst the whol world at command, yea if God should make a thousand worlds more for thee to com∣mand, this were all but a poor pittance to put off an im∣mortal soul withal: but now, that thou hast is but a little minnim in the world: All Nations of the Earth are but as the dust of the ballance, and drop of the bucket to God; What is thy dust then? what is thy house, and land then? As Socrates wittily rebuked the pride of Alcibiades, when he was very proud, that he had so much Land lay together; He brought his Map of the world to him, and saith he, Pray shew me where your land lies here, one prick of a pen would have described it all. Should we take a rich man here that hath a great deal of land, and bring a Map of the world to him, all England, Ireland, and Scotland, are but three little spots unto the world; And what are your Farms, and your Mannours you have? you have but a little portion, if you had all, it were no great matter: the truth is, All you have in this world cannot be enough to make you live in fashion in the world, like a man; it's not enough (I say) for to live like a man in the world, to live like one that hath an im∣mortal soul, like one that hath the Image of God upon him, and was sent hither into the world to do some great service as every one of you was sent hither to do; therefore it is but a mean thing, little cause you have for to rejoyce in it; Page  332 It's true, they that are godly, account themselves unwor∣thy of the least thing they have here in this world, but I'le tell you a Mystery of Religion now, a practical Maxime of Religion, that is a great Mystery to the world, and that is this, That a gracious heart, though he thinks himself unworthy of the least crum of bread, yet all the Creatures in Heaven and Earth will not serve him to be his portion, will not satisfie him; though he hath a heart that will be satisfied with any thing, as counting himself unworthy of the meanest condition in this world, as a present gift of God, but if God should give him Heaven and Earth, he hath such an unsatisfying heart, as he would not be satisfi∣ed with Heaven and Earth, except God gives him Himself: therefore certainly thy portion is but a very little portion.

4. Those things that thou hast, are things that will vanish, and quickly come to nothing. It is said, of the whol world, in Job; 26. 7. The whol earth hangs upon no∣thing; and so all things of the Earth do: and there∣fore it is said of Abraham; in Hebrews, 11. That he sought a City that had foundations: All other things, are as things that have no foundation at all; There is a worm in every creature, that will consume it in time; and the Scripture calls all our riches, Ʋncertain riches; and Christian thou art made for an eternal condition, these things are fading; when thou comest to enter in upon thy eternal estate, if thou should'st then ask, what shall I have now? I have now thus much, and thus much, in my whol life, but what shall I have now I come to enter in upon my eternal estate, truly nothing at all. If a man were to go a great Voyage to the Indies, and all the provision he makes is this, he gets a Vessel that can make shift to carry him as far as Gravesend, that he will do, and what need he hath of pro∣vision to Gravesrnd, or perhaps to the Downs, he provides for; he goes on, and should go on now to the Downs, and begins his Voyage to go to the Indies, and is gotten into the Ocean; alas the Vessel is a rotten Vessel; Were not this an unwise man? Truly this is the condition of thousands Page  333 in the world, Man, Woman, thou art ••ade for an eternal condition; God intends Eternity to every Mothers Child that is here this day, & God expects that thy life should be spent in making provision for this Eternal estate of thine, and thou thinkest of nothing but that thou maiest pro∣vide for a few years here, and live in some fashion, and be some body in the world here; Oh! when thou comest to enter upon the Ocean of Eternity, thou wilt give a dread∣ful shreek, and cry out, I am undone, I am undone, I have provided nothing for Eternal life; these things are very un∣certain: Oh what a deal of difference there is between the same men in two or three years? I might tell you (but the time so hastens) that great difference two or three years have made between man and man, but I forbear it, because I see the time will not give leave: And yet further for the meanness of the Portion.

5. What ever thou hast in this world, it is no other, but what may stand with the Eternal hatred of an infinite God towards thee; it may be the portion of a Reprobate, and will this serve thy turn? will this satisfie thee? will that satisfie thy soul, that may be the portion of a Repro∣bate? There are many now that are sweltring under the wrath of the infinite God, that have had twenty times as much as any of you have, that are here before the Lord this day, they have had greater estates than you, and lived mer∣rier lives than you, and yet are now under the wrath of God; Wil a Reprobates portion serve thy turn? Therfore surely it is but a mean thing, that will stand with Gods E∣ternal hatred; Consider it, To enjoy the Dominion of all the world, may stand with Gods Eternal hatred; but to have but the least dram of saving grace, cannot stand with Gods Eternal hatred: What a difference is there between the having the least dram of grace, and the enjoyment of al the world? what a goodly portion is there here that thou so much rejoycest in? It is certainly, because thy heart is so straight, that thou thinkest these things to be so big; As in a narrow Vessel, a thing will appear big, but in a migh∣ty Page  334 wide Vessel, it appears little; So when the Lord by grace shall widen and enlarge thy heart, then all the things of the world will be little to thee; Grace hath the Image of God in it, now what saith God of Himself, in Isa. 40. All the world is but as the drop of the bucket, and the dust of the ballance; Now grace hath Gods likeness, and through the Image of God in a gracious heart, the Soul saith thus of the world, as God saith of the world, that all the world is but as the drop of the bucket, and the dust of the bal∣lance to me; When the Lord promised to perswade Japhet to dwell in the tents of Shem; the word that is translated perswade, it signifies to enlarge, that He would enlarge the heart of Japhet; and indeed when God doth convert a soul, the Lord doth enlarge that soul, doth enlarge the heart, and therefore all the things of the world, are now but little; Indeed if a man be below here, and looks upon that which is next to him, that hath any bigness in it, it shews somewhat great, but if a man were advanced on high, upon the top of a Pinnacle, then that which seemed great, appears but little to him; so the men of the world, that here lie groveling below, and the curse of the Ser∣pent is upon them, Ʋpon thy belly shalt thou go, and dust shalt thou eat; they think the things of the world great matters; but grace lifts up the heart on high to God and Christ, mounts it up to Eternity, and then they can look upon all these things here below, as mean things; and this was the reason that Luther, when he had great gifts sent in to him by many of the great men of Saxony, he began to be afraid, lest the Lord should reject him, here in this world, and he hath this expression, I did vehemently protest God should not put me off so; that is his word, according to the manner of the man, you know the man, and his language; according to the manner of his language thus he speaks, when there came in things of the world, and he began to be tickled with honor, and great men did respect him, Oh (thought he) I shall be somebody now in the world, thus corruption began to work, but grace did prevail, and he Page  335 breaks out with this expression, I did professe God should not put me off so, the Lord shall not put me off so; there are other things which I look for, things which are better and higher, these are poor pittances for this soul of mine to be put off withal, there are other things I must have from the Lord, or else I cannot be satisfied. That's the First thing, the poor things of the world, which is the Portion of wicked men.

Secondly, Consider the Tenure by which they hold it.

All you have in the world, you hold it not by a good Tenure, it is not held in Capite, that is not the tenure you hold it by: I confesse this, I think not the men of the world to be Usurpers for what they lawfully get in the world, I do not think they shall answer meerly for their using what they do, meerly for their right to use that they have, but they shall answer for their not right-using; they shall not answer (I say) for their right to use, but for their not right-using; they have some right, but what right is it they hold it upon? what tenure? There is a Threefold right:

1. A right from Justice, that we may claim a thing by: One can claim by Justice, such a thing is his due: That's not your right, you cannot claim any thing.

2. There is a right from Creation, that God gave to man at first Creation: you have lost that too.

3. There is a right from Promise? God hath now promi∣sed all good things to his people; you have not that right neither: You have neither the right of Justice to claim; nor the right from your Creation; nor the right from Pro∣mise: What right then? There is a Fourth right, and that right I confess you have, and that is.

4. A right from Donation: God is pleased to give to you, but just thus; You hold all your Honors and Estates, that are ungodly men, just thus, Even as a man that is condem∣ned to die, and there being a little reprieving for two or Page  336 three daies before his execution, the Prince out of his indul∣gence, gives order to have provision made for him accor∣ding to his Quality, that if he be a Gentleman, he shal have such provision, if a Knight, a Nobleman, a Peer of the Realm, he shall have provision according to his Quality, till his Execution; now no man can say, this man usurps, though he hath forfeited all his right to his Land and E∣state, yet if the King will give him this refreshment, he is no usurper, but it is a poor right he hath, it's a right from Do∣nation: and thus God gives the ungodly men, in this world they have a right to outward comforts: you have your Portion, but you see how you hold it. That's the Second thing. I have but one or two things more to dispatch of this particular: and two things further, and I shall wind up all as briefly as I can. (I am told I may take some liber∣ty at such a time as this is, and seeing it is only the prea∣ching oportunity we meddle withal; give me leave a little the more to transgresse upon your patience, in that I hope it will not be very much) The next thing to be considered, it is, That this Portion here, as it's poor in regard of the mean things, and the Tenure: So,

Thirdly; There is a great deal of Mixture here in this you have.

1. There is a manifold Mixture of Cumber, of Trouble; and the truth is, All the good things that wicked men en∣joy in this world, will scarce bear charges; that is, there is so much trouble they meet withal here in this world with their Portion, that all they have will scarce bear charges: And if a man goes a Voyage, we use not to count any thing he spends by the way to be part of his Treasury. Now all we have here in this world, is but Spending-money to bear our Charges, in regard God knows we shall be at a great deal of Charges, and afflictions we shall meet with here. But besides:

2. There is a Mixture of Curse in every Portion of an Ungodly man. If any of you think you get such a rich Match, you get an Heir that is a very rich Match, and you Page  337 get her portion, and there you go and fetch away the bags of God that are her portion, but if it should prove that e∣very bag of Gold you have of your Wives portion had the Plague in it, it were but a poor portion. Certainly it is thus with all ungodly ones in the world, that all the while they live, whatsoever they enjoy, so long as continuing wicked, they have a Curse of God that goes along with it, and makes way unto Eternal misery for them: As those that are godly have the blessing of God in outward things, that makes way for their Eternal good; So thou hast the Curse of the Lord mingled with all thy outward things that makes way for Eternal evil unto thee. And then, Consider,

3. What portion thou losest; thou hast gotten one, but thou losest a great deal more: If a man had been at the Ex∣change, and made some bargain about some petty thing, and afterwards when he comes home, knows that by not buying such a thing, he hath lost a bargain that would have made him and his posteritie, he hath little cause of re∣joycing in that bargain he hath made: So though thou hast got a portion that may seem to satisfie thee somwhat, know thou hast lost a portion of infinit worth and value; and it's impossible to shew you what this portion is; for the Devil could shew Christ all the glory of the world in the twink∣ling of an eye; but if I should come to shew you the glory of Heaven, I had need have Eternity to shew you what the portion of the Saints is, but though I cannot shew it you all, I will only give you a hint or two, that you may know somewhat, what it is:

1. It is such a portion, as is fit for the Spouse of the Lamb, as is fit for the Spouse of one that is to marry the Son of God, the second Person in Trinity.

2. It is such a portion, which is fit and sutable to an Heir of Life and Glory, an Heir of Heaven and Earth.

3. It is such a portion, as God doth give it unto them, to this very end, As to declare what the infi∣nite Power of God is able to do, to raise a poor crea∣ture Page  338 to the height of happiness; What think you this must be? that (I say) it must therefore be done, that it might declare to Angels, and all creatures, what the infinit power of God is able to do, to raise a poor creature to happiness and glory. This must be somewhat.

4. It must be such a one, as in which God must attain unto the great design that he had from all eternity in making the Heaven, and Earth; the special de∣sign that God had in making Heaven and Earth, from all Eternity, it was, to magnifie the Riches of His Grace, to a Company that He had set apart to glory; it must be such a portion, and guess you what this must needs be.

5. It is such a portion, as must require the infinite po∣wer of God to support a Creature to be able to bear the weight of that glory: it's such a portion. And do you but think what kind of portion that must needs be?

6. All this must needs be now to all Eternity. I re∣member when Esau did but hear Isaac his father tel what a blessing he had given unto Jacob, the Text saith, that Esau fell a weeping. Oh! that God would strike upon the hearts of men that have so little minded any thing, but the present things of the world; thou hearest but a few words of what the Lord hath reserved to all eternity for his Saints, and compare but that with what is thy portion, and what is like to be thy portion; and thou hast cause to weep; I, but more cause you will have to weep, if so be you consider the last thing.

Fifthly. What is like to be thy End, thy Portion is in this world; if indeed thou couldst ruffle it out in this world, and en∣joy thy hearts desire, and there an end, it were somewhat: Oh but there is somewhat else remains afterwards: As first,

Page  339 1. Oh the perplexity of Spirit that any worldly man will have, when Death comes, when he shall see an end of all the comforts of this world, now farewell house, and lands, and friends and acquaintance, and all merry meet∣tings, and jovialities, I shall never have comfort more in you. As it was the speech of Pope Adrian, when he was to die; O thou my soul! my soul! whither art thou going? whi∣ther art thou going? thou shalt never have more jests, nor be mer∣ry, nor be jocund any more; where art thou going? So may a man that hath his portion in this world here, say at his death, Where is this poor soul of mine going? I have li∣ved here thus many yeers, and I have had many merry meetings, and I have eaten of the fattest, and drunk of the sweetest, and gone in brave array, but now my day is gone, what shall become of me? what peace have I now when all is gone? I remember Latimer hath such a story in one of his Sermons that he preached before King Edward, he tels a sto∣ry of a rich man, that when he lay upon his sick bed, there came one to him, and tels him that certainly by all rea∣sons they can judg by, That he was like to be a man for a∣nother world, a dead man: Assoon as ever he hearts but these words, (they are Latimers words, I only repeat them as his words, and they were before a King, and so they will not be too broad words, nor too rude to speak before you; as∣soon as ever he did but hear this) What must I die? send for a Physitian; wounds, sides, heart, must I die? wounds, sides, heart, must I die? and thus he goes on; and there could be nothing got from him, but wounds, sides, heart, must I die? must I die, and go from all these▪ here was all; here is the end of this man, that makes his portion to be in this world. Another rich man that lived not far from the place that I my self lived in heretofore, when he heard his sickness was deadly, he sends for his bags of money, and hugs them in his arms, Oh! must I leave you? Oh! must I leave you? And another, that when he lay upon his sick bed, cals for his bags, and laies a bag of gold to his heart, and then bids them take it away, it will not do, it will not Page  340 do. Another when he lay upon his sick bed, his friends came to him and said, What lack you? what would you have? would you have any Beer? want you any thing? Oh no, (saith he) I want only one thing, Peace of Con∣science; that I would have: it is not beer, nor friends, nor an easie pillow I want, but ease of Conscience. Oh consider now, whether there be not like to be perplexity in your Spirits?

2. You must be called to an Accompt for all; though (as I told you before) not to accompt for the right to use, but for not right-using; and do but now think with your selves, If you now have so much as you cannot reckon, how then will you be able to reckon for it, if you cannot now reckon it? now you have so much as you cannot count, how will you be able to give an accompt of what you have now, especially when you have had no thoughts of this beforehand?

3. There is at last a dreadful portion indeed at the day of Judgment; Oh the shame and confusion that will be upon the faces of the men of the world! especially when they shall see perhaps their poor neighbors have their por∣tion with Christ, in glory: perhaps a poor boy, a poor servant in the house advanced to glory, and they stand on the left hand to be cast out; perhaps some of these poor Hospital boyes shall be admitted to eternal glory, when as some of you that are their great Masters, shall be cast out eternally; and what an infinit shame and confusion would this be to you? Oh now I see what it is to trust in God, and not to trust in him; these are happy that would trust for the future, but I miserable that dare not trust in him: and then the conclusion what will it be? in Psalm, 11. 6. The Lord will rain snares and fire and brimstone, and this shall be the portion of their cup; here is the portion of the Ungodly at last: and in Mat, 24. 51. Appoint him his portion with Hypocrites, where there is weeping and gnashing of teeth; that is the portion of Hypocrites in the conclusion; Now here thou seest the End of all, what do'st thou think then of Page  341 thy portion now? Think but of one text and I have done this, in Job, 27. 8. What hope hath an Hypocrite though he hath gained, when God takes away his soul? Mark, there were many Hypocrites that aimed to get in the world, and cannot get in the world, God crosses them here; well, but sup∣pose thou aimest at gain, and canst get what thou would'st have, thou hast got all thou would'st desire, but what hope hath an Hypocrite though he hath gained, though he hath grown never so rich, and got all he desires, when God takes away his soul? This time is coming, it will be ere long, and it may be ere long the portion of some that are here present; and perhaps this Text of mine, may then ring in their ears, when they lie upon their sick beds, perhaps within a month or six weeks, or a quarter of a yeer, when Gods time shall be, and then this Sermon, Conscience may repeat in your ears; I heard such a day, there were a generation of men, that have their portion in this world, and now I am afraid I am one of them, and there is an end of my portion, only I must go to my other portion; that will be very dreadful. But I must not make an end, till I shall speak somwhat of the next, I shall leave the Point very bare else; I, but who have you spoke to all this while?

Fifthly, Who is the man that hath his Portion in this world?

It is a poor portion you have set it out to us, but every one will go away and say, I hope it is not I, I hope it is not I, I hope God hath a better portion for me than this; therefore give me leave to speak in the Name of God to you, and I'le only speak from God, and out of His Word to you, to point out the man and woman, that is like to have his portion here, living and dying in such a Con∣dition, I now am speaking of; that man that is in such a condition I shall open to you, in the present condition wherein he is, is certainly the man, and the Lord pronoun∣ces it this day, that his portion is in this world. Who is he?

1. That man to whom God gives in this life nothing Page  342 but what belongs to this life; that is the man apparent∣ly: If God give thee thy estate, and if He give thee not somewhat besides thy estate, a principle that is a seed of Eternal life in thee here in this world, certainly He never intends good to thee in the world to come; There are many men have a great deal in this world, and they say, they hope God will be merciful to them in the world to come; now this is a certain truth, that man to whom God denies Spiritual mercies in this world, God will deny Eternal mercy to him in the world to come; this therefore should be thy care, Doth God encrease my estate in this world? Oh that the Lord would give a pro∣portionable measure of grace too, else it is nothing; Lord thou givest me here a great estate, if thou givest not to me grace with it, a proportionable measure of grace to use it to thy glory, I had better have been without this; Is this thy care? I put it to thy conscience; As thy estate encreases, art thou solicitious at the Throne of grace, that the Lord would give thee a proportionable measure of grace, to mannage thy estate for His glory; then peace be to thee, thou art not the man. And then further, you may examin it.

2. By the working of your hearts about your present Portions. As first.

1. Whether you enjoy what you have for it self, and whether your hearts be terminated in what you do enjoy: One that is godly, and hath his Portion be∣yond these things, he enjoyes the Creature; I but it is God in it he enjoyes: It is sweet to me, that I can see and tast the love of God in it: I but a carnal heart enjoys the creatures, and runs away, and is termina∣ted there, looks at the Creature, but at little in God; as divers of your Hospital Children, here, look more at the Men that were their friends, to bring them into the Hospital, when they were Fatherless and Mother∣less, and Sisterless, than they look at the Founders of the Hospital, they little think of them, to thank Page  343 God for them, but if they meet with him, that was the next cause to bring them in, they will thank him for his kindness. So it is with men, they look at that Creature that was the first means of bringing them in; but a godly heart looks at the root of all: I remem∣ber it is said of one that came into the Treasuries of Venice, he saw tables of Gold, and Silver there, and he points down and looks at the bottom of the table, and one asked him, Why is your eye so at the bot∣tom? Oh saith he, I am looking at the root of all this. Oh! alas, it is a small matter for a man that hath a great Trade to have a great Portion: So many men, look not so much at the Root; whereas a godly man, though he hath but a little, yet he looks at the Root, at the love of God, and the Covenant of grace, that is the Root of all; and this is the thing that sa∣tisfies his heart: When a man takes a portion of phy∣sick, he puts it into the Posset-ale, the Posset-ale is not the thing that makes the Physick work, though it is that that is the greater part, but it is the Physick in it. So it is the goodness of God that satisfies a gracious heart, and not the Creature that is operative so much upon a gracious heart: and then you may examine how your hearts are set upon these things of the world.

2. Whether your hearts go out with full strength to them; If you make your bellies to be your god, then your end will be destruction (as the Apostle speaks:) That man that hath his heart swallowed up in the earth like Corah, Dathan, and Abiram, that were swallowed up in the earth, if the things of the earth be a gulf to swallow thy heart up, there is another gulf to swallow thee up hereafter.

3. How do the loss of the things of the world take thy heart? Dost not thou count thy self an undone man, when thou hast lost some comforts? Dost not thou come home to thy wife and children, and say, I am Page  344 an undone man: Why? what's the matter? I have lost some part of my estate: O carnal heart! one that is gracious may have some crosses, but no losses at all, because he enjoyes all in God, he hath God to make up all his losses: And the truth is, if thou wert truly godly, whatsoever afflictions thou meetest withal; (as we say a man may put all in his eye) so you may (if you be godly) put all your crosses in your eyes, you are so far from being undone. And further examin,

4. Whether these things of the world, be not the only sutable things to your hearts; whether you bless not your selves in these, as in your happiness: The Ivie will clasp about a rotten tree, and cannot be taken off it without tearing: And so the heart of a world∣ling will clasp about these rotten-comforts as the on∣ly agreeable thing; You may hear them sometimes tell with joy, That we were in such a place, and we were so merry, and had the bravest meeting: And what was there? Why there was singing, and roa∣ring, and blaspheming of the Name of God, and yet it was the bravest meeting that could be. When did you ever come from an Ordinance of God, and say, Oh! it was a brave day to me, the Lord hath spoken to my heart this day: Did you never go from the Word with as merry a heart, and can rejoyce for it amongst your friends, as you did from a merry mee∣ting? You may fear you are the man, that have your portion here. And then this is more cleer, for every one to examin his heart in, and if I were to give but any one Evidence, whether a man hath Grace or no, I would give this assoon as any one; A man that hath got some estate in the world, I put this to him:

5. What dost thou account to be the chiefest good of thy estate, more than thou hadst before, or more than another man hath? A man that hath got an estate more than he had, or more than his brother: there are many good things in his estate, that he will think Page  345 good; Now I may live in better fashion than I could before, now I may have more freedom than I had be∣fore, now I may have more credit in the world than I had before, now I may have my own mind, and satis∣fie my own lusts more than I had before, or than ano∣ther man can do; Is not this the thing thou most re∣joycest in? yea, is not this a truth, that some of your hearts, if they were ripped up, this would be the lan∣guage of them; that you must rejoyce in your estates, because by them you have fuel for your lusts? A poor man hath not so much fuel for his uncleanness as you have, nor so much fuel for his lust of pride and ma∣lice as you have; and many rich men account the bles∣sing, the good, and happiness of their estates to consist in this very thing; that now they may have a larger scope for their lusts, than ever they could before; alas a poor man cannot go abroad and drink as you can do, a poor man cannot lay out so much money on a Whore, an Unclean wretch, as you can do, and you rejoyce in this: and if this man have not his portion here, what man hath? the Lord strike such a mans heart. But on the other side, A gracious heart when God blesses him in this world, though there be but a little grace, it wil work thus, The Lord hath raised my condition above my brother, & therein the Lord gives me a larger opportunity to do him service, than my brother hath or than I had before; there is such a poor man, he is an honest man, but God knows he can do but little in the place where he is, he hath but little means: but God hath given me means, and this means enlarges my opportunity to do God service, and for this my soul blesseth God; I count my estate happier in this, because I now may be of more use, and do God more service than otherwise I could do; Have you such workings in heart, you rich men? if you have not never be at quiet til you get your hearts working in this manner; this will be a blessed testimony that Page  346 God gives you a portion here, and intends another portion for you in the world hereafter.

6. What is that thing that you strive to make most sure? That which a man strives to make most sure, that he counts his happiness to consist in; Oh for thy Land, and Debts, thou strivest with all thy might to make that sure, but as for the matter of thy Salvation, and peace in Christ, thou hast a good hope in God for, but takest no pains to make it sure.

7. What dost thou admire most men for? O! such a man is happy, he hath so much coming in, and hath so much a yeer: But dost thou call the vile man hap∣py? it is a sign that thou hast not thine eye enlighte∣ned by the Spirit of God; but now, Canst thou look upon even those that are poor, and mean in this world, that have the least portion here, yet as most happy Creatures, because the Lord gives them the Grace of His Spirit; and think, well, 'tis true, I have a greater estate than such a poor man that is my neighbor, or than such a poor man, but God knows he doth God more service than I do, he prayes more, and more hear∣tily in one day than I do in a whol yeer: Oh! the Lord hath other manner of prayers, and sighs come from his poor Cottage, than ever he had from my brave Pallace; I have my City-house, and Country-house, but they were never so perfum'd with prayers; Some that live in poor Cellers, send up more prayers, and God hath more honor from them, than He hath from me; in my family (perhaps) there is cursing, and blaspheming of God; in such poor Cottages there is (perhaps) blessing, and praising of God. Now see if thou lookest upon them as the most happy people in the world.

8. What, art thou careful to lay up for thy Children? That is like to be thy portion; If the things of the world take up thy care for thy children most, that is an argument, thou thinkest thy Children have a good Page  347 portion, if thou canst leave them so many thousands, it is like it is thy portion too, if thou countest it theirs. And then further,

9. Examin thy services what they are:

1. Dost thou put off God with slight services? Then know thy portion is like to be of Gods slight mer∣cies.

2. Art thou hypocritical in thy service? Dost thou aim at the praise of men in outward duties? That is a sign thou hast thy reward here.

3. And are thy services forc'd, that thou art com∣pel'd? Is it meerly conscience compels thee, and not an inward agreeableness between the frame of thy heart, and holy things? Then it's like a servants portion is thine, and not a childs portion.

10. Further, Hast thou heretofore been a forward Pro∣fessor in Religion, and hast thou forsaken the waies of God? I'le give you a dreadful Scripture for this, In Jer. 17. 13. All you that forsake the Lord, shall come to be ashamed, and they that depart from him, shall be written in the earth. All that depart from God shall be writ∣ten in the earth. If thou hast been forward heretofore, and now thou comest to be more ancient, thou art dead, and dull, and careless, here is a Text for thee, go home and tremble lest thou be a man, whose name is written in the earth.

11. Doth not God for the present Curse thy portion? thou findest the more thou hast, the worse thou gro∣west; As if a man should eat meat at ones table, and assoon as he hath eaten it, begin to swell, he will conclude certainly the meat was poysoned: So when thy estate rises, thy heart riseth with pride, surely it was poysoned with the curse of God that was in it.

12. Examin thy heart by this, whether hath God convinced thee, of that which stops the great Current of His mercy, I spake of even now; that soul that hath its portion in this world, looks no further but to Page  348 Gods general bounty, and looks not to what stops the great Current of Gods grace, he is not brought to be sensible of his need of Christ, and of his satisfaction unto Divine Justice; but now the heart of God intends Eternal good too, such a heart the Lord causes to un∣derstand that there is such an infinite breach between God and it, as cannot be made up, but only by the Meditation of the Son of God; and therefore Lord, it is not in any righteousness of mine, nor in any thing of any creature in Heaven and Earth can do it, that I expect to have my portion from, but in the Mediation of the Son of God; that I look after, and my heart closes with that Mediation, and I look up∣on that as the spring of all my worth; He is a man indeed that is not like to have his portion in this world, and I'le only name that one more, What sai∣est thou to this?

13. That man that spends his daies without having some fear, lest God should put him off with the things of this world; there may be some danger of that: Jude, 12. it is said of some, That they did feed themselves without fear. You can go now to a merry meeting, and can go and feed upon the cheer, and you eat without fear, you'l never have such a thought in your heart, What if God should put me off with these things? I hear indeed there are some men are put off so, what if it should prove to be my portion? what a miserable creature were I? I fear there are some men never had such a thought in their lives; What if it should prove so, what a miserable creature were I? The wicked are described to be men that eat without fear; and thus we have done the Fifth Thing: There is only the Sixth, and that is,

Sixthly. Exhortation to you all, and then I have done all: And this Exhortation it must be divided.

Page  349First, Ʋnto you that have some Evidences that God hath given you a better Portion, that God hath not put you off with the Portion of this world.

1. Oh bless the Lord for His goodness to you; the Lord He hath shewed you better things than these are, your line is fallen into a good ground, you have a goodly inheritance. When David looked at the prosperity of wic∣ked men, his conclusion is, in Psal. 73. 13. I have clensed my heart in vain, and washed my hands in innocency; but guide me with Thy Counsel, and afterward bring me to Thy glory.

2. Be content with thy portion here, do not murmur and repine, for though thou hast not so much as others have, yet thou hast that that will make thee happy for ever; I remember that Hierom in one of his Epistles, tells of one Dydimus, that was a learned godly Preacher, but blind; Alexander comes to him, meeting of him, and asks him, What, are you not troubled for want of sight? And he in∣deed confessed, it was a very sore affliction to him; then Alexander begins and chides him, What hath God given you that that is the excellency of an Apostle, of a Minister of Christ, and are you troubled for want of your sight, that a pismire may have, that a brute beast, yea the very Pismires; the want of thy sight, of that that Mice and Rats may have? are you troubled at that, and rather not taught for to bless God that hath given you so great a mercy, as to make you such an instrument in his service? So may I say to you that are godly, Hath God given you Jesus Christ? hath God given you His Son? hath He given you His Spi∣rit? hath He given you Himself to be your portion? And are you troubled that you have no more of that that beasts may have as well as your selves? Oh be ashamed of any mournful discontentments for want of the comforts of this world. And then;

3. Do not envy at any wicked men for their portion. I remember a story that I have heard of a poor Souldier, Page  350 that was condemned to die, meerly for taking a bunch of Grapes from a Vine; for there was a strict Law, that who∣soever should take anything from that place they went thorough, should die for it; and he had taken a bunch of Grapes, and he was condemned to die, and as he went to Execution, he went eating of the bunch of Grapes, and some came to him, and said, Thou should 'st think of some∣what else: he answered, I beseech you Sirs, do not envie me my Grapes, they will cost me dear. So may I say of all the men of the world, we have no need to envie them for any thing they have, it will cost them very dear. And lastly.

4. Do you live like such as God hath not put off with the Portion of this world? Manifest it in your conversati∣ons, that you look for higher and better things, than the things of this world, shew they are but slight in your eyes: Zebulun and Naphtali did jeobard their lives, they did look upon their lives as little worth for that cause: So look upon your estates as dispicable, be willing to im∣prove them all for the publick good, in a publick cause, yea, to jeobard not Estates only, but your Names, your Li∣berties, and your Lives; and those that shall do so, those whom God hath given hearts to do so amongst you, per∣haps some of you may look upon them, as men in a sad condition, Oh such a man in such a place, is look'd upon, and he is like to be undone, if not his life in danger; but such a one that shall out of a good principle be willing to venture his life and estate, and appear in a good Cause, that man shall be most honored, and look'd upon as the most happy man of all; and indeed herein he shews him∣self to be a man that looks for an higher portion than these things here: as those in Heb. 11. 14. By that they said and did, they shewed plainly, they looked for another Country. So, see you men that might live as comfortably for outward things as you, and (did their consciences give way) they could be as quiet as you, but conscience puts them upon it, that see∣ing God cals them to a publick place, they should be con∣tent Page  351 to put all at Gods feet; now though you may think it hard, and they are in most danger, they shew plainly they are men of another country, and should be most ho∣nored; and take but this principle with you, The more any one gives up his estate, the more comfort he hath in his estate, whether in the enjoyment of it, or in the loss of it: I express it thus, When one resigns up all he hath, his Estate, Liberty, Name, Life to God, the oftner it comes into Gods hands, the better it comes when God gives him them again; A carnal heart when once he hath these things, he will not trust God with them, but he will have them at his own keeping: but now a gracious heart, though he hath all these from God, yet every day he is willing to give up all to God, and to trust God with them again; though he be a rich man, he is willing every day to come and beg his bread at his fathers gate, and give up all; now he gives up all in the truth of his heart to God, and God gives him it all again; so long as in a law∣ful way he enjoyes it, he hath it afresh from God; now this I say, The oftner any thing comes out of Gods hand, the sweeter and better it is! wicked mens estates come but once out of Gods hands, and therefore there is not so much comfort in them; but a godly mans estate comes an hundred and an hundred times from God, for every resig∣nation gives it to God, and God gives it him again; and therein is comfort: and Oh! blessed are they that live so, as that they declare they look for another Country, and that their Portion is not here; let the men of the world think them foolish; that they will venture themselves so; God and His Saints, have declared that their Portion is not here.

Secondly, To you all; the word of Exhortation from God is: That every one in this place would put on to make more sure of another Portion, besides the Portion here in this world.

Put on: Why?

Page  352First, You are all made capable of higher and better things than the things of the world are; never a one here, but hath an immortal soul, and therefore is capable of communion with Father, Son, and holy Ghost, and that is another manner of business, than to eat and drink, and have pleasure with the flesh here a while; Hath God made your Natures capable of such glory? Do not debase your selves, and that Humanity God hath put into you, to sa∣tisfie your selves with husks, when there is meat enough in your fathers house; and He may be your father for ought I know: and therefore, put on. And,

Secondly, Let the poorest sort put on, to have but a little portion here, yet there is as fair a way for you to have the God of Heaven and Earth to be your Portion, to have whatsoever Jesus Christ hath purchased by His blood to be your Portion, to have Heaven, and Eternity, and Immor∣tallity to be your Portion; (I say) there is as fair a way for it, as for the greatesest Prince in the Earth; you may come to have a Portion: Here indeed many a poor Apprentise may say, My Father is dead, and hath left me no Portion. I but you that are poor Apprentises and others, and the poor Hospital Boys, that live upon Charity, It's possible some poor wretches there may have their portion in God, and Christ, and Immortallity, aswel as the greatest and ri∣chest of all; therefore raise up your hearts here, you that are the poorest and meanest; and know, you are born for high things: If I should come and tell one that is a poor Boy in a blew Coat; Whatsoever you are now, there is such a rich man will adopt you to be his Child, and make you his Heir; that would raise up his heart: Well, how meanly soever you live now, you may be a glorious Crea∣ture hereafter; if so be you have an heart to put upon it, and to seek after it for your portion: Then you'l say, Lord, what should we do, that our portion should be an higher portion than in this world? The First thing I would put you upon, is this:

1. Let the whole Course of your life be steered (as it were) Page  353 with the fear of God, lest that this should be all that you have; as it was a sign before, so now I may make use of it as a means; (I say) let your course of life be steer'd (as it were) with the fear of God, lest that God with this should put you off: hold forth this in every action, that any one may see by your Conversation, surely this man, this wo∣man hath some fears, lest God should put them off with a portion in this world: And especially you that have great portions in this life, and you know you have done God little service; you know there are many poor peo∣ple that live upon Alms have done God more service than you; you have most cause to fear; They that are Rulers, and Governours have most cause to fear, unless they have mighty good evidence in their hearts: Chrysostom up∣on the 13. of the Hebrews, speaking of those that are Go∣vernours; I wonder that any Governour should be saved: he hath such a speech there; we will not say so, but he saith so, there is a great deal of hazard: Christ tels us too, that a man that hath a great portion in this world, though it's possible he may have more hereafter, yet it is doubtful. It is the Counsel of one, to a King of Portingal, (saith he) I de∣sire you to grant me this favor, that every day you would but think of this Text, What profits it a man. If he should gain the whol world, and lose his own soul. Spend some little time every day, to think of this Text, and pray to God that he would give you, the true understanding and sense of this Text, and let it be the conclusion of al your prayers, that God would shew you what there is in this Text, what shall it profit a man, if he shall gain the whole world, and lose his own soul; The same counsel I give to you, Daily pray to God, to make you understand what there is in this Text, that there are men that have their portion in this world.

2. Labor to take off your hearts from all these outward comforts that are here; take off your spirits: He that will be rich shall fall into many temptations: Know it is not necessary (so you should conclude every one in your own hearts, it is not ne∣cessary) Page  354 I should have estate in this world, but it is necessa∣ry I should make my peace up with God: it is necessary I should provide for my soul, but how things are with me here there is no great necessity. And then;

3. Set you the glory of Heaven and Eternity daily before your eyes, and be trading for higher things than these are: you that are great Merchants, you are trading for thousands; when as many poor people now that go up and down in the streets, and cry some mean thing, they think well if they can get eighteen pence in a whole day, carrying things up∣on their heads, and crying in the streets: but a rich Mer∣chant can go out in the morning, and make a bargain, and perhaps get five hundred pound in an hour: he is tra∣ding for somewhat like. So the men of this world are like the poor women that go with things, about upon their heads, and get eighteen pence in a day; but a godly man hath communion with God, and in a quarter of an hour gets that he would not lose for hundreds, nor for thou∣sands. It was a speech of Cleopatra to Anthony; Why An∣thony thou art not to fish for Gudgeons, and Trouts, but thou art to angle for Castles, and Towers, and Forts, and Cities, thou art to fish for them; so may I say, If thou hast an immortal soul within thee, thou art not so much to angle for to make provision for the flesh, for meat, and drink, and cloathes, &c. but for Heaven, and Immortality, set that continually before thine eyes. And the next thing is this.

4. Honor God with thy substance here; lay out thy portion here for God: and Oh that I could but convince you of one Principle of Divinity more, and that is this, That there is more excellency and good in one vertuous Acti∣on, than there is in all the creatures in Heaven and Earth, (besides the works of Angels and others of the Saints, excepting them:) Take all Creatures, Sun, Moon, Stars, Seas, Earth, all the riches in the world, Pearls, put all together, this is the true Divinity, (I say) that there is more excellencie in one vertuous Action, than there is Page  355 if thou hadst all these things to be thy possession; If men were convinced of this, they would be abundant in good works then: Thou thinkest it a brave thing, thou hast so much coming in by the yeer; do but one good action for God out of an upright principle, and there is more excel∣lency in that one action, than there is in thy estate, if thou hadst ten thousand times more added to it: Certainly, this will make them that are rich, to be rich in good works; so the Scripture saith, Charge them that are rich in this world, that they be rich in good works: There is a richness in good works, as well as in an estate; Oh! improve, lay out thy estate for God: Ambrose I remember upon that place, his Sermons upon the rich man, saith he, Is it not more honor that so many children shall ask of you as their father, than that so many pieces of gold shall call you their lord? These pieces of gold they do (as it were) call you lord, and there are two or three children shall call you father; Is there not more excellency to have a couple of poor Orphants while you are alive in this world, to call you father, than to have so many bags of gold cal you master? Oh therfore lay out your Portion, Give a portion to six and to seven. In 2 Cor. 9. 8. there the Apostle tels the Corinthians, that God should make them abundant in all Grace; fill you with Grace that you may a∣bound in all sufficiency: But what for? In the 11. vers. be∣ing enriched in every thing in all bountifulness; and then verse 12. for the administration of this service; that you may be enri∣ched in all bountifulness; Wherefore? for the administration of this service: Now the words in the Greek are, for the ad∣ministration of this Leturgie: so the words are in the Greek, that you may abound, and have all grace to abound in the administration of this Leturgie. My brethren, Oh how happy were it if so be that men were plentiful in this Divine Service, that I am speaking of, and well verc'd in this Leturgie: the Apostle cals bounty, a leturgie, the ser∣vice of God, that is Divine Service indeed, that is a hap∣py Leturgie to be well verc'd in, and to be abundantly verc'd in this kind of Leturgie; for so the words are in the Page  356 Greek; and then again, If you would not be put off with this portion in the world;

5. Be sure that all the services you perform to God be choice ser∣vices; If you expect choice mercies, let you services be choice services; be sure your works be supernatural works; You'l say, How shall I know that? If I had time I could make it out cleer to you, but only thus, A supernatural work is that which hath a supernatural Principle, aims at a supernatural End, and done in a supernatural manner; A supernatural Principle, that is grace that makes it su∣table to my heart, and not only that I do it out of convi∣ction of conscience; and a supernatural End, that I aim at God, and not at myself; but the supernatural manner, what is that? I remember Seneca in giving of his rule, how to know the affections, when they are Natural, and when not, (saith he) you shall know a natural affection by this, If it be kept within bounds, it is natural; if it be out of bounds, it is not natural: I'le make use of it in another way, When you come to the service of God, if you think to limit God in His service, this is but a natural service, you will go so far, and there stop; but if it be supernatural service, you will let out your hearts (if it were possible) infinitely to God; you cannot be infinite, that's true; but you will propound no bounds, no limits to your service; and this is indeed the truth of Grace, when it hath the impression of Gods infinitness upon it; Gods infinitness is that, where∣by He is without all limits; So where God sets no limits, there the soul is without all limits, and bounds in the way of Grace; that is, desires to answer God (if it were possible) by an infinite way; these are supernatural works: And then, Would you not have your Portion in this world?

9. Be willing to cast away whatever of your portion you have got sinfully: I in the Name of God charge this as a special thing to take home with you; whatsoever man or woman in this place, would not have his portion in this world, but would have his portion in the world to come, what∣soever Page  357 of his portion he hath got in a sinful way, cast it a∣way presently, never sleep with it, lie not down one night with it: That's an old rule, but a true one, All the re∣pentance you have in the world, and all your sorrowing for your sin, will never obtain pardon without restituti∣on, if you be able; Unless you do what you are able to restore, you can never have comfort, or the pardon of that sin; If you have goe it when you were young, Ap∣prentices, first set up, away with it, else it will spoil all, you will never have any other portion from God; These hands of mine had once that given to them, to be a means to convey, to restore that which was got wrongfully, fifty yeers before, the wrong was done fifty yeers ago, and after fifty yeers, the Conscience of the man troubles him, and he comes to bring, to restore that wrong, and desires it may be conveyed to such a place, where he had done wrong; know therefore, that all the sweet morsels that any time you have so delightfully got down, they must up again, and therefore willingly let them go up; resolve before you go out of this place, whatsoever thou hast gotten wrongfully, never keep it against thy will, but do it willingly, else thou canst not have any comfort in the portion thou hast, nor have any portion in the world to come; if there be any true Divinity in the world, this is true Divinity: and yet it is hard to con∣vince any Covetous men, that have got much this way; and if there be any wrong, those that have done wrong in things be trusted to them, as those that are Masters of Ho∣spitals, be sure you keep not that, for certainly you'l curse the time you ever took it; and therefore let the charge of God be strong upon you this day, to cast out whatsoever you have got falsly. I read in a story of one that upon a time, hearing that place of Scripture, in Isa. 5. 8. read, Wo to them that joyn house to house: he bursts out into a loud cry, If wo be to them that joyn house to house, Then wo to me, and to my children. So upon this that you hear this day, There are a company shal have their portion in this world, Page  357 and especially those that will keep any thing they have wrongfully got, many may have cause to say, Wo to us then, and unto our children.

7. Be willing to joyn with those that have suffered for God; If you would have your portion in another life, be willing to joyn with the sufferers for Christ; So Mo∣ses did, though he were in the way to preferment, yet he did chuse rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; joyn rather with them, than with jolly blades of the world; It is safer to joyn with the sufferers, than to joyn with those that are the jolly and brave spirits. And so I have done, only desiring that the Lord would settle all home upon your spirits; If so be, because something may not be so pleasing to the pallat of every one, as some other, but if for that you should reject what hath been said, and go a∣way, and slight this Word of God, know that this Text one day, may prove to be as scalding lead in your Consci∣ences; and that that is said concerning Doeg, in Psalm, 57. 2. may prove to be your portion; it is spoken of Doeg; This is the man (saith the Psalmist) that did not make God his trust, but trusted in his great riches; this is the man; So you may be pointed out one day, This is the man: Doeg was a great Courtier, and because he was an Officer of King Sauls, and because he had his favour, he trusted in the fa∣vour of the King, and in his riches, and what did he care for David? Yea, by the Text it appears he was one that made some shew of Religion too, in the 1 of Sam. 21. 7. He was detained before the Lord: Tremelius thinks, either out of some Religious vow, or to keep the Sabbath, or somewhat concerning the Law, he was detained before the Lord, and yet he was a vile Malignant against David, and all because he trusted in the great countenance he had at Court: Now this is the man that made not God his trust, but that trusted in his great riches: the Lord forbid this Scripture should be made true of any of you; I leave this Text with you that are rich men, take heed you trust not in your Page  358 great riches, I leave this Text with you, that are in places of dignity and honor; take heed you have not your por∣tion in this world. I leave this Text to Voluptuous men, given up to pleasures; take heed you hear not one day, this, Son, remember, in thy life-time thou hadst thy pleasure. I leave this with those that dare not trust God for a portion to come. And above all, I leave this with all Hypocrites, let them take heed it be not said to them, Here is your re∣ward. Consider what hath been said, and the Lord give you understanding in all things.