The Worldling's Portion

The Worldling's Portion

The Worldling's Portion.

From men of the world, who have their portion in this life. Psalm 17.14

This Psalm is David's moan unto God under Saul's persecution; sine dubio Saulum (saith Molerus upon it) without doubt the Psalmist aims at Saul in it, wherein we have these four things.

First he appeals unto God to judge the uprightness of his heart, towards Saul. Let my sentence come from my presence; from Saul and his Courtiers there comes a hard sentence, they call me Traitor, they call me Rebell, but Lord leave me not unto their sentence, let my sentence come from thy presence that I know will be another sentence, then what cometh from them, for thou hast proved me and tried me, and findest nothing in me; that is the first thing.

Secondly, his prayer to God to keep him in his way, his going, and his footsteps from sliding, 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 at 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, weak creature; therefore Lord keep me that my footsteps may not slide.

Thirdly, he prays for deliverance, show thy marvelous loving kindness to me O Lord; my straights they are marvelous, I know not what to do, nor whether to turn me, but my eyes are towards thee, as my straights are marvelous, so let thy loving kindness be marvelous towards me, and keep me as the apple of thy eye, O Lord, 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 dear unto thee, as the apple of thy eye; all the Saints of God are dear to God, at all times, but the persecuted Saints, they are the apple of God's eye; if at any time they are dear to God, then especially when they are most persecuted, they are the apple of his eye, and the apple of an eye you know is weak, and little able to resist any hurt, which makes men the more tender of it; the more weak and shiftless God's people are for themselves, the Lord is so much the more tender over them.

And one argument that the Psalmist useth in praying against his enemies is this, and a special one, because they prospered so much in this world, they are enclosed 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.

Lastly he doth profess his resolution, yet notwithstanding all the dangers he was in, to go on in the ways of God, and expects a gracious issue, but I (saith he) will behold, thy face in righteousness; indeed I cannot behold the face of the King without danger, there are a great many that run to kill me, and I 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 ways of righteousness, and when I awake, for I believe that these troubles will not hold long: I shall not sleep a perpetual sleep, but I shall be delivered, and satisfied with thy likeness, there shall be the manifestation of thy glory to me, that shall satisfy me for all the troubles that I have endured for thy names sake, that my soul shall say, I have enough; this is the sum of this Psalm.

Now the words read unto you, are a description of David's adversaries, implying an argument, why he would be delivered from

them; they are described to be men of this world, they were 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 worldly persons, men of this world, who have their portion in this life; they have somewhat here, and here is all they are like to have.

Secondly, it implies 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; where lies the force of this argument, that he would be delivered from them because they were men of this world, that have their portion in this life; It consists first in this, Lord, they care not what injustice they do, they have no regard of anything but in this world, therefore 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; Secondly, here is all their good, their portion is in this life, and therefore they are greedy upon this, and if they may have this, let it be with the ruin of never so many men, though it be to raise their estates by my ruin, and the ruins of others, that are never so innocent, what care they are greedy upon having their lusts satisfied, for here is all their portion; they care not for religion, they will make use of pretenses of religion any way for their own ends; what care they what pretenses they make for religion, so they may thrive in the world they regard not anything in religion, so they may have their own ends; Lord, deliver me from such men; Thirdly, they have their portion in this world, hence is it that their hearts are so swelled with pride in their lusts, and so warm, their malice is so heated that it is outrageous; O let not the foot of pride come upon me; deliver me from proud men that flushed with the enjoyment of their hearts desires; As long as they may have their own ends, and fulfill their lusts, they will be exceedingly hardened in their own ways, they will give no glory to thee, but will be so much the more enraged against thy people, by taking that as an argument that their ways are good,

Lord, therefore deliver me from those men; they scorn at prayer, or anything that is said, concerning the tenderness of Conscience; they despise Conscience and Prayer; Lord, let me never fall into the hands of such; deliver me from the men of this world, who have their portion in this life; from the men of the world, that is from mortal men, from men though of the world, yet are not like to enjoy the world long, so some translate it, Remember how short my time is, saith David how short, what little time I have in this world, the men of this world, shall have but a little time here, the Hebrew word that is translated men, with the change of the position of one prick, signifies dead men, mortui, as well as viri, (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 rejoice in this life; 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 of life at the most, and this present life unto them, as instead of all lives.

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, then that they have here for the present; Secondly, that God's Saints do desire to be delivered from such kind of men; these two contain in them the hope 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 meditating what to pitch upon for such an assembly, I could not determine of an argument that I thought might

more reach unto the hearts of those to whom I was to speak then this, and 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, he professed that there was no Scripture that went so to his heart, that struck such a trembling into his spirit, and daunted him so much as that Scripture did, Here you have your reward, Son in your life time you have had your pleasure; O this was a dreadful Scripture that sounded in his ears continually; as Jerome speaks of that Scripture, arise ye dead, and come to judgment; night and day he thought that Scripture sounded in 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; O that it might please God to assist me so far this day, that I might make this Scripture ring in your ears, even when you lie upon your beds, after the Sermon is done, that you may not forget the sound of it, Men of this world, who have their portion in this life; if this Scripture should prove to be the portion of any one of you, of the richest in this place, woe unto him, that ever he was born, which I shall anon make out fully to you.

But (you'll say) do you think to preach to men that have their portion here in this life? I fear me, I may meet with such, whom it nearly concerns in this congregation, therefore be not any of you too ready to put off this from you, to think yourselves, out of the danger of this

Scripture; for it was spoken concerning Saul, and Saul might have (for ought I know) as strong arguments of God's love to him, as many of you, I fear have this day.

For 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 godliest men that was amongst all Israel; higher from the shoulders to the head, then any of them; and for his endowments he was a man, whom God did endow 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, saying, who am I, and what is my Fathers house, that I should be thus exalted; and when he had been chosen, some that would reject him, notwithstanding God's honoring of him, Saul had a mighty power over his spirit, he was very week and a quiet man; for the Text saith, he held his peace, when the Children of Belial said, what have we to do with him; yea.

3. Though he were quiet in his own cause, yet he showed himself to have an excellent spirit in a public cause, he was full of anger: when it was for the good of the people that he was a governor over: when he heard of a dishonor done to the people of Israel, the Text saith, that his anger did rise within him; an excellent pattern for all

Governors, for all in public places, to be very silent, quiet, selfdenying putting up wrongs, in their own cause, but to be full of zeal for the public cause; to reserve their spirits for a public good; Many, when they are anger'd in their private cause, and so full of violence, and spend their spirit there so much, that they have no spirit at all, when it comes to a public cause, Saul went beyond them in this.

Further, Saul was one who was much troubled at the sin of the people against God, he had not only a spirit to vindicate public wrongs, but when he saw the people sin against God, his heart was much troubled thereat, and grieved for it, and being mighty solicitous and careful to prevent sin in the people, this you shall have in the first of Samuel 14.33, they told Saul there that the people had sinned in eating with blood, upon that, Saul shows himself

displeased, come (saith he) and do not sin against the Lord, roll a stone hither; he would see with his own eyes, that they did slay the cattle, and they did pour forth the blood that they might not sin against God in eating blood; this was his care; yea he was very diligent to inquire of God what he should do in businesses of great consequence, he would not go out, till he had first inquired of God.

Yea more then all this, he was a man that had a very reverend esteem of the Prophets of God; when Samuel came to him, O thou blessed of the Lord (saith Saul to him) when Samuel showed unto him, what his sin was, he came and confessed it before the people, saying, I have sinned, I have sinned against the Lord, merely at the conviction of one Prophet.

And God seemed to be with Saul very much, showing great respect to 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 call it, and if there be any outward thing in the world, might be gathered as an argument of God's love, such a remarkable victory as he had over his enemies; well might the victory you shall find in the first of Samuel 13, where the Philistines were risen up against him and there were 30000 chariots, of his adversaries, and 6000 horsemen, and people as the sand of the Sea for multitude; well, here was a mighty enemy, what had Saul to oppose these? You shall find that there were but 600 men with Saul; there was of one side 30000

Chariots, 6000 horsemen, and people as the sand of the Sea without number, and Saul had but 600 with him at this time, yea and of those 600 there was not any one of them, that had a sword, but only

Saul and Jonathan; for the Philistines were wise enough to disarm 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 Philistines, yet we find, if you read afterwards in the Scripture, that God was so far with Saul, and blessed him, and gave him victory over all these; besides all this, 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 argument of God's love; that might be.

Now put all these things together, and yet here is the man that hath his portion in this world; I now challenge him that hath certain evidence of a mighty work of God upon him in Christ, let him show me greater arguments of God's love to him, then Saul might have done, and yet it proved to be Saul's condition to have only his portion in this world; God herein shows that his mercy is his own, and that he will let out his mercy as he pleases, it is your Fathers pleasure to give you a Kingdom; the Father deals out the portion as he pleases unto his children; God will let the line of his mercy go thus far to one and there stop, and so far to another and there stop, and then come in a cross line again unto him.

God so disposes of his mercy, that there are some that shall have heaven and earth to be their portion, and there portion is blessed, indeed, there are some that shall have earth, but not heaven, and their portion is poor, and sad; there are others, that shall have heaven, but not earth, and their portion is rich and blessed; there are others that shall neither have heaven nor earth, and their portion,

(you will say) is miserable indeed, God's mercy is his own to dispose of as he will; we read of Abraham : He calleth for Ishmael and Hagar, and he gives them a piece of bread, a bottle of water and sends them away, there is an end of them; so Jehoshaphat : 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's, 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 too: Brother (saith he) I have enough.

Most rich men go not so far as Esau, they have their portion, and yet complain of it, Esau had his portion, and thought he had enough;

Christ's auditors, in the 6 of Luke 24, had their portion in this world, woe to you, here is your consolation, (saith Christ unto them) O dreadful speech, woe to this man, woe to such wretches, here is their consolation; Dives he had his portion in this world, Son remember in thy life time thou hadst thy pleasure, in thy life time, 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, I shall divide what I have to say into these six particulars, that you may every one of you go the more readily along with me; first, why it is that God will deal out somewhat to wicked men in this world, why they shall have any portion at all;

Secondly, that this their portion, it is confined to this life; and why so; Thirdly, some Corollaries 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; and fifthly, we shall endeavor to show unto you, who are those men, to cull out of the congregation, what that man is, and which is that woman, that is like to have their portion in this world, and then sixthly, conclude in the words of exhortation unto you all.

First then, God doth give to wicked men a portion, he deals out something to them in this world, because they are his creatures; saith

Jehu concerning Jezebel, go take away this cursed woman, show some respect unto her, let her not lie in the streets, for she is the daughter of a King; so saith God, well, though these be vile persons,

yet they are my creatures, some respect they shall have from me, some good I will communicate to them.

It is not an argument strong enough, that because you are God's creatures, therefore God should be merciful eternally to you; but it may be argument strong enough, because you are his creatures, you shall have somewhat here; for this time of life, is the time of patience, the day of God's long suffering, and therefore somewhat you shall have.

Secondly, wicked men do somewhat for God here, some kind of service that is at least materially a service for God, and God will not have them clamor upon him, that they have nothing for their work,

God will give to everyone, what they do for him, though it be never so little, you have a famous place for that in Ezekiel: Nebuchadnezzar

King of Babylon caused his army to do great service against Tyrus, yet had he no wages for it. Therefore God enquires about this, and seems to complain why Nebuchadnezzar should be all this while without his wages; therefore, behold I will give the land of Egypt unto him, he shall take her spoil, and her prey, and that shall be his wages.

Many wicked men, God doth make use of in divers services, and much refreshing 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 beholding to them for their work; A thorn may serve to stop a gap, though it be but a thornbush, and if it serve to stop a gap and be of any use, it hath some benefit by it, all that while it is kept from the fire; whereas were it not of use, it might presently be brought to the fire; An argument by the way for all men to be of as much use to the Church of God, as possibly they can, it may be that is the very thing that keeps them 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 unuseful, the fire is the next thing thou shalt hear off, I remember Austin, speaking of the Romans that had such a flourishing condition for a while, gives this for one reason of it, that the Romans had brave spirits, they were men that had excellent moralities, and heroic kind of spirits, they were delivered from that baseness of spirit, that other people had, and therefore God showed some kind of respect to them; many instances might be in this kind.

But thirdly, God gives wicked men a portion here to show the world, what little good there is in all the things that are here below; 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 then you; an argument there is no great excellency in Agility of body, for a dog hath it more then you; an argument no great excellency in gay clothes, for a Peacock hath them more then you, it's no argument there is any great excellency in gold and silver, for the Indians that know not God, have them more then you; and if these things had any great worth in them, certainly God would never give them to wicked men; as it is an argument, there is no great evil in afflictions in this world, because the Saints are so much afflicted; so it's no great argument there is any great good in this world, because the wicked they enjoy so much of it, Luther hath such an expression as this.

The Turkish Empire, as great as it is, is but a crumb that the M r of the family casteth to dogs; such an esteem had Luther of the whole

Turkish Empire, and indeed God in giving of them worldly goods to Turks and wicked ones, who are his enemies shows there is not much excellency in them; God therefore casts them promiscuously up and down the world, because he looks upon them as worthless things,

God doth not so much regard whether subjects be prepared to give him his glory of them, yea or no, you shall have them however, he is content to venture them.

Indeed when God cometh 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 glory of those mercies; but it is otherwise with others; as suppose you see a man but 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 gathering any choice and precious fruit, if any swine should come under he drives them away: so 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 the choice mercies in his Christ, there he makes a distinction; O that is precious fruit; a Blacksmith 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 Goldsmith that is working upon gold, he preserveth every ray and every dust of gold; and a Lapidary that is working upon precious stones, every little bit he will be sure to preserve; a Carpenter that is only hewing of timber, he much regards it not, 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 like trash, and therefore God gives a portion to wicked men out of them.

And then further, God knows that he hath time enough to manifest his justice upon them, he hath an eternity hereafter for the declaration of his justice against sinners; and therefore lets them have somewhat, for a while; as you know it is natural in all, when they see a man going to execution, that is not like to live above an hour or two, everyone is ready to pity him, and to be any way officious to him, O saith one, the man shall not have comfort long, we

cannot do much for him, he will have misery enough, shortly, and it is observable, let a man go to execution for wickedness, and then he is pitied by all; but if a man should suffer for godliness, 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. John Frith, a learned godly

Minister, and Andrew Huet that were martyrs, and were to suffer for their consciences, and the story tells us of one Dr. Cook a Parson in London, that openly admonished the people that they should pray for them no more than they would do for a dog, that charity of theirs that they talk 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 they are in their sufferings, they will rather give them gall and vinegar to drink, as they once did Christ upon the Cross; though in other sufferings they will pity men.

Fifthly, by this that God gives to the wicked the Lord shows what great things he hath reserved for his own children; 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 provision 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 befall them, if judgment begin at the house of God, where shall the wicked and ungodly appears 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 beloved ones, for his Saints, for his Children that are so dear unto him.

Sixthly, God fetches a great deal of glory from hence, he fetches about his own ends very much, from the portion 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; We to thee who spoilest, and wert not spoiled, and dealest treacherously, and wert not dealt treacherously with all, when thou shalt cease to spoil, thou shalt be spoiled; I will let thee go on, thou shalt spoil as much as thou wilt, and when thou hast done spoiling, thou shalt be spoiled thyself; sometimes God doth it, to fetch about this end, namely, to chastise his own people with the prosperity of the wicked, as I have read of one, being a Monk was advanced to come into an Episcopal seat, and being a lewd wicked man, he began to be proud of his advancement, whereupon he heard a voice uttering these words, cur superbus O infelix, &c. why art thou so proud, O unhappy man, thou art not advanced, because thou art worthy of this honor, but because this

City is so ill, that it deserves such a Prelate to be over it, in way of judgment to that place. God advances some man out of ways of heavy judgments unto others, God gives them such a portion not out of love to them, though they are ready to gather the argument, 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.

And besides the Lord would show hereby, that he would have no argument of love or hatred to be drawn from these outward things; and indeed because he would not have them to expect anymore; it may be many men that are ungodly, prospering in this world, they gather this argument, that therefore God loves them, and intends mercy to them; no, you may rather gather an argument quite the other way because God intendeth no further good unto you hereafter, therefore it is, you have so much now; we use to answer men that come for their dole, when they come twice, why do you come again, you have had your dole already; so will God 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 works comes to, more then you have done; you have had your part and portion already; indeed men speak much of God's mercy, and the mercy of God we acknowledge to be very great, and glorious; well, God doth show 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 eternal mercy hereafter, yet thou hast cause to tell devils and damned creatures that shall be thy company, that God was very merciful to thee, while thou diddest live in this world.

But secondly, here is all that ever thou art like to have; 1. because there are some men whose names are written in the earth, whereas the Saints are described to be men that are redeemed from the earth.

It is their happiness to be redeemed from the earth, and all the happiness thou hast is 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 nothing else, why 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; a vile person shall arise saith Daniel; what is this vile person? Interpreters generally consent in this, that it is meant of Antiochus Epiphanes, that was a mighty great Prince, such a Prince as when the Samaritans did write to him, they write Antiocho magno Deo, to Antiochus the great God, and his very name shows him to be a great one, Antiochus

Epiphanes, 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? Somewhat they have but little; doth God take care for ungodly men. 3. Here is their portion, it is confined to this life, why they chose it themselves, and in that they have no wrong, they 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 preaching to you, they set before you life and death, what do you choose now? You choose the way that goes to death, you have but your choice; you choose vanity to be your portion, God does you no wrong to give you vanity; now you that will indent with God for your penny, you cannot take it ill, if when the end of the day comes, God puts you off with your penny.

You know those in the vineyard, that agreed for their penny, they began to murmur indeed, when they came to receive their wages; but saith the Mr. of the vineyard, did you not agree with me so? So you agree with God; all you intend in God's service is, that you may have some present comfort in this world, you dare not trust God for the future, and here is that that God will show his infinite displeasure 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 these gracious things; you think rather with yourselves, let me have somewhat now, somewhat for the present, that for the present is real, that which you talk off, is to come, and I know not whether they be imaginations 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 laborers, that expect their pay at night, and if you give them that there is an end, but there are other servants, that will serve you in expectation of a reversion, and expectation of preferment, especially when they serve noble men 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 and leases, and preferments afterwards; and now though they have nothing at present, yet when the other befalls them, they and their posterities are enriched; this is the direct difference between the men of the world and God's children; 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 that; 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 believe 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 me, but spare me hereafter; I am content (Lord) to be burnt, to be cut, to endure anything in the world, only hereafter I look for somewhat else, and I will wait for hereafter.

You'll not wait for hereafter, but you must have it for the present, and that is the reason you are put off here; O it is a serious thing, I speak off to you, many a soul will wring its hands, and curse itself 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 money down presently, but suppose you go to the exchange and bargain for 1000 l. there you may give a little down now, but the great pay must come upon pay days 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 piddling 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 money presently, it is done; but now there are other of God's Saints that trade with God for great things, for immortality and glory, and a Kingdom, and the

Crown of eternal life, now they expect not to have it down presently they are content to stay; O these are the best Traders, the best

Merchants, that will trade with God for great things, and be content to stay.

Further these things that are here, they are the only suitable things to your hearts, and what will you do with anymore 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 God's Saints now, that have but a little grace, you would hate them infinitely more afterwards, when they are perfect in grace; and when all your common gifts shall be taken away, for so it shall be; now the things of God are unsuitable to you, though you have now many common gifts, and you now abhor the grace of God, though it be imperfect, what then, when all common gifts shall be taken from you, and grace made perfect, how unsuitable will it be then to you; therefore expect nothing hereafter.

Again 5. 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, and preferred to places of honor and power, O what a deal of 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 a tooth in a man's head, a tooth indeed is preferred to have an eminent place in the head, but when the tooth comes to be rotten, painful, what do we, but pull it out, and throw it away: so though God prefers men to eminent places, when through their wickedness they grow rotten, and do hurt, the Lord plucks them out in his anger; they abuse their portion, and do a great deal of mischief, therefore must expect to be thrown away.

But above all, the argument is, because they have no interest in Jesus Christ; the rich treasures of the infinite grace of God, are let out in Christ; God hath divers conduit pipes, (as I may say) of his grace, to let out unto his creatures; there are some lesser conduit pipes, and those conduit pipes may be opened 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 stopped by justice, the infinite justice of God doth stop this great current, so as it cannot be opened to have any drop of that mercy let out, until the divine justice comes to be satisfied; in the meantime the other smaller pipes run, the general bounty of God still flows; Christ therefore out of pity to mankind that they may not be put off, with these general outward comforts, he comes and satisfies God's infinite justice, that he might open the current, the sluice of his infinite and eternal grace to others; now happy are those creatures, who have interest in the Lord Christ, for this is his work to satisfy the justice of the Father, that so the great pipe may be opened, and then flows in all grace, infinite eternal grace, when that comes once to be opened, no marvel though we hear of such glorious things, that the Saints of God have in the life to come, no marvel, why Christ doth come and opens the great sluice of God's infinite grace and mercy to them; as for the men of the world, they have but a little of the drizzling's of God's general bounty through some crannies, but the floodgates of God's grace are opened in Christ: therefore till divine justice be satisfied, there can be no further good for poor man, but merely the fruits of God's general bounty, and patience.

There are some creatures, whom the Lord hath left to the course of justice, they 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 intendeth eternal mercies to them, here is 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 what he cannot do; they who are not children, and must not expect children's portions, as many of you rich men, when you die, you will leave your servants some legacy; perhaps you'll give every servant in your house 5.l. or so, but when you come to your children, to write in your will, what such a son, and such a daughter shall have, that is another manner of business, then

40.s. or 5.l.? Great things you leave to them.

So the world may be divided between children and servants, for though the truth is, all men are at defiance with God, yet God maketh them servants one way or other, and there is some little legacy that servants shall have but they must not expect the children's portion; therefore they have it here, but must not have it hereafter.

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 servant, then it shall be but till Jubilee; this was God's law, that if a Prince gave a gift to his son, his son should inherit it forever, but if he give it to a servant; it should continue with him but for a while; Here is the difference of God's administration of all his gifts, he giveth some to servants, and these shall continue for a time, with in a little while all will be called for again, all the good and all the comfort thou hast, God will call for it again; but now that which he gives to his children, they shall have forever, their pleasures are durable and their mercies everlasting.

Again the portion that the world hath here comes from God's patience, now there will be an end of the manifestation of the glory of patience in this world; as there are some graces of the Spirit of God in the Saints, that shall have an end in regard of their exercise in this world, so there are some attributes of God that shall have an end in regard of the manifestation of them in that way that God doth now

manifest them in this life, and that is the patience of God towards ungodly ones, now if they hold all upon patience (mark, they hold all upon patience) when that expires, then all their good is at an end.

And ungodly men, shall have to deal with God immediately in the world to come (I beseech you observe but this answer) 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 have to deal with God immediately, then it will be otherwise with them, as for example, there are a great many hang-byes at great men's houses, perhaps when they come to have to deal with the servants, they get some bits and scraps, and many things of 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 expect no great matter; so wicked men in this world, they are as hang-byes and 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 settled another way, and all things shall be weighed by God himself, in a balance of justice, and distributed by the hands of God himself immediately, and then things will be carried after another manner, the Lord himself will come to dispose of things.

Then it was a speech of a German Divine, though he were a good man, and lived very innocently, when he lay upon his sick bed and apprehended 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 have 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 am now to go to

God, and to deal immediately with him, and God's judgments and man's judgments are different things; when God shall come to weigh all men's portions out, as it will be, then so much righteousness, so much happiness; you will say then, Lord what shall become of us all, all our righteousness is as the menstruous cloth; I but for the Saints, the righteousness of Christ will be put into one scale, and their portion into 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 coming to Church, and some good civil actions and moral things thou hast done, thou wilt put them in the scale, God will say, that 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, then, if there be nothing to put into the scale but this, thou art undone, and there is nothing for thee for eternity; and these are the two first things; now then some Corollaries from hence, and then we will proceed unto the other.

Is it so that wicked men have a portion here, and that is all they shall have. 1. Then, we may see a reason, why the men of the world are so cunning in the things of the world, why they can make a better shift for themselves, in the world, then other men can, why, here is their portion, their very happiness, and good is here; no marvel though they speed so well as they do: 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 then these things; you know a swine though it goes away abroad all day wandering up and down, it knows the way to the trough at night; but if a sheep wander a little out of his place, it knows not how to come back again, but wanders up and down till it be lost; swine are not so, ungodly men, though they go up and down wandering, they know how to come to their trough at night, they have better skill in the world they are more

artificial in the things of this life, as the Scripture speaks, the children of this world, are wiser in their generation, then the children of light; why is it? Why, their portion is in this world.

Secondly, here we see the reason, why there are so great ones in the world, that regard religion so little as they do, and the ways of God, and the Church of God, why it is not their portion: those things that concerns another life, is not any part of their portion: they mind what it is that concerns the present life, because this is their portion; when many come into places of dignity, and power, what are their thoughts, why now they think of gratifying their servants; now they think of respect and honor that they shall have abroad in the world, and be accounted somebody, now they think of revenging all their wrongs, of making up of all their broken titles, &c. this hath been heretofore very ordinary in men advanced amongst you, these are all their thoughts as for doing service for God, and for the Church, and vindicating the truth of God, and his honor, 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 Gallio, caring for none of those things; they were to him but matter of words, and yet they were about the great fundamental points of religion, 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 religion to carnal hearts, are things, of no great consequence; yea, when as Sosthenes that was the ruler of the Synagogue for countenancing of Paul, had the rude multitude of the City, rose up to apprehend him; Gallio cared for none of these things; what did he care for rectifying anything that was amiss in religion.

O let us, (say they, that have their portion here) whatever becomes of things) let us have peace (say they) that we may live peaceably in our houses, and enjoy that we have quietly, they look no further than

that, because their portion is here; As for truth, how do they reject that, and contemn it; such a speech (as is credibly reported) hath come from a Citizen here even in cursing of truth, so, as had he lived amongst 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 horrible blasphemy, but how many are ready to say with Pilate; when as Christ talked to him of truth; truth (saith Pilate) what is truth? As if he had said, what a strange man is this, the man is in danger of his life, and he talks of truth, what is truth? (Saith Pilate) and turns it back upon him presently; just thus for all the world, are the hearts of many, they think what should we look at truth, or at anything now, but to preserve our lives and estates, and outward comforts in the world; what is truth?

They are a company of mad-brained-fellows, that are factious and seditious; who talk of truth, but know not what they say, come let us have peace though it be upon any terms; who is there in this place that desires it not, the Lord knows, peace it is the desire of those that are accused most for want of desires in this thing; yea, 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 prayers for peace before the Throne of grace, we are willing they shall have the day; we read that amongst all the tribes, that came up in a warlike-way to help the people of God against oppression in Judges: that of all

Naphtali was the only tribe, that joined with Zebulun, that jeoparded their lives in the cause of God, that would take up arms to defend themselves and the people against oppression; surely 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? Why, yet that is observable, though there

where none joined with Zebulun but only Naphtali, there is no tribe of which it is so much spoken, to be a tribe full of courtesy and civility, of a peaceable and quiet disposition, as Naphtali was; you shall find that, if you read the 49. of Genesis: there are these two things said of Naphtali, 1. that he was as a Hind let loose, and gave goodly words; I, but they may be but words of complement, and false; 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 upon Naphtali; Naphtali filled with favor, and with the blessing of the Lord; what is the meaning?

Naphtali was a tribe that had most courtesy, and civility of all, compared to a goodly Hind, of a quiet disposition, and courteous language, one that had the favor of God, and the favor of men, and yet this Naphtali was the tribe that would jeopard their lives, and take up arms in defense of the people of God, against oppression in those times, above all.

And Phinehas that was so zealous, and would make use of the sword, God said, he would make a Covenant of peace with him; even with Phinehas that is such a fiery hot man, a Covenant 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 Numbers, that because Phinehas was so zealous, it was (saith God) that I might not consume them in my jealousy; As if he should have said, if there had not been some amongst them, that had been zealous, and as they account fiery, I would have been zealous myself, and fiery myself, and consumed them; and it was well they had such amongst them; and one day those that cry out of them, may come to see cause, to bless God for them; we had such, would not have the world put off, and gulled with the fair name of peace; we know the devil hath made much use of words in former times, and would fain make use of it, as if those that desired truth most, were not greatest

friends unto peace, God forbid, but it should be so, why though it is 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 desire with Paul, If by any means, I may attain to the resurrection of the dead; so if by any means, upon any terms, that I may have peace at the great day whatsoever I endure here; we would be glad that all our mountains were mountains of Olivet, but yet we would be loath to have them mountains of corruption; You read in the Kings of a mountain of corruption, of offense, so it is in the old Latin, now if we compare one

Scripture with another, we shall find, that was no other but mount Olivet; mount Olivet was made a mountain of corruption : there

Solomon did build idolatrous Temples for the honor of the God's of his Queen, those gods that his Queen did worship, Solomon built

Temples for to gratify her, and it was upon the Mount before Jerusalem, which was the mount of Olivet, now you know the Mount

Olivet had his name from Olives that did grow there, and were emblems 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 days, but are loath this mount Olivet should be made a mount of corruption.

Give me leave but in a few words, yet to put some considerations to you, and if I speak not reason in them, reject them; 1. because that you are so greedy of comforts in this world, you would fain have peace, but I hope a safe peace, and that is all we do desire; if the peace be not safe, O the blood that may follow after; we read in the 27 of the Acts v. 13. That there was indeed a calm, and the Southwind did blow softly for a while, but presently there did rise a tempestuous wind called Euroclydon; take we heed (my brethren) that we be not deluded with the softly South-wind, take heed that

there be not an Euroclydon, that blows presently after; were we sure to be delivered from that same Euroclydon, we should be glad of continuance of soft blowing's of the South-wind.

Can you think of a safe peace, to live under any arbitrary governments; no, that you will say; and therefore we account our condition ill now, for we have arbitrary governments amongst us still, do not the Parliament themselves govern in that kind?

Give me leave in a word to answer this; consider of the difference between the arbitrary government the Parliament complains off, and what now you feel; 1. that was then when the Kingdom was in a settled way, and especially when there was no contra arbitrary 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 unsettled, and in a way where there is a necessity of some help beyond the ordinary course of law, because of a contra arbitrary power that is opposed; and is it possible for any man that hath any wisdom, or understanding not to see the difference between these two?

But I will show you a greater difference then this, that that was before, those that governed then, suffered nothing in it themselves; but gained all; now those that are accused for the present, if that be arbitrary they suffer themselves as much as we do, and their posterity suffers as much as ours, 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: can you think that if the adversaries 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 to him, that you must not lie at their mercy

too, and will that be safe for you; I put it to every man's conscience, whether he can think that it is safer, for Church, or Commonwealth to be governed by the King with those that are now about him, and an army of Papists, or to be governed by the King with his two

Houses of Parliament, which is the safest way in the consciences of any men living.

Yet further, consider, if you have your eyes in your heads, that perhaps what you aim at as your end, your adversaries may aim to be 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; consider what consequences, may come of that.

And lastly, you that do desire so much peace to preserve your own portions here, would not you willingly have such peace, as those that have appeared for you in houses of Parliament, in City, in 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 adversaries? Were not this one of the horriblest wickedness's that ever was committed in a Kingdom, when men from a desire to save their own estates particularly, should betray those that have been faithful to them in their places of trust.

It was a speech of Demosthenes, to one that would fain have peace. It is a vain and preposterous thing to desire peace with the flock, upon this condition, that the keepers of the flock may be betrayed; The fair name of peace will never prevail with a wise man, when this shall come to be the condition of it, (the good people in Chrysostom's time) thought it such a thing, to have but the mouth of one

Chrysostom stopped, that they professed, if the Sun should turn back, and keep in her rays, it were more tolerable, then that the mouth of John Chrysostom should be stopped; they had such a high

esteem, of a faithful Minister in those times; therefore if you would be faith full to God, and to his Kingdom, and to those that have appeared for you, look after such peace, 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 of the Kingdom, and men that had ability to appear publicly, had all been silent, so as the business had been wholly betrayed, and at length an army of Papists had risen, when you had had no help to have resisted them, would you not have cried to Ministers? Would you not have cried to Magistrates? Would you not have cried to 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 unworthy thing to think of your safety without theirs.

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 such Sects to be maintained in the Kingdom; let us have truth and religion, but away with the sectaries.

First understand, who they are, you speak off; do you know wherein you and they differ? You cry out of them, as if they were of another religion, when as when it comes to be scanned, the difference between you and them will prove not to be so great.

But 2. further, I put this to you; 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.

But 3. it is a vain thing to think, that true religion can be maintained, 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; 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 of opinion must come, and it is a most intolerable pride of heart and tyranny in any whatsoever to think, by violent means to force all, to be of the same opinions that they are of in matters that are not of the foundation, and that may stand with the peace of a Commonwealth, too; you take upon you in that, more than Christ doth, more than the Apostles ever did.

But you will say, if men be in an error, why should they not be forced, shall every man be left to his opinion, to do what he will?

No, I plead not for that neither; therefore I except all opinions. 1. against the foundation of religion. 2. and that are against the foundation of civil government; take those 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 opinion as you are, and there is no such way to make a disturbance in Churches, and Commonwealths, then to force men to be of the same opinion in things, that are of an inferior nature.

I, but you will still say, if it be an error, they must not be left to live in it, if it be an error; 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 undertake more, then God hath given you

commission to do, whatever you are; and I give this Scripture for it, with is clear in the Romans: One believeth that he may eat all things, another eateth herbs, let not him that eateth, despise him that eateth not, and let not him which eateth not, judge him that eateth; for who art thou that judgest another? Who art thou that judgest? Certainly one of these was a sin at that time, 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 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 certainly for true peace; but thus much for the 2nd

Corollary; The 3rd follows.

If men have their portion in this world, here is the reason why there is such a stir in the world by men, to maintain this their portion; what rending and tearing is there among men to preserve their estates? Especially if they have a higher portion in the world then others; O, what a deal of stir is there to keep up their honor and reputation. There was such striving for the Popedom in Henry the fourth his days, that it cost many thousand men's lives. Such blustering men make to be great in the world, it cost the blood of twenty thousand persons merely to satisfy the wills of a few; certainly one day the world will be wiser, and understand that they are men, and not dogs, to be subject to the humors and lusts of others, and that no man hath now any further power over them, but what they have by agreement from them, I hope men will be wise enough to understand this, and not sacrifice their lives, for the satisfying of the wills of a few men in the world; it is their God, and do you say what ails me, when you have taken away my God's? 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? It is such an excellent portion, that they are so greedy of it? Is it worth so much, that they contend so about it? This maketh way for me to slip into the fourth particular, to inquire, what kind of portion this is, that these men of the world have, therefore consider.

1. what poor things they are, that they make such a stir about; secondly, consider the tenure upon which they hold, whatever they enjoy; and thirdly, consider the mixture of evil that there is in that they enjoy; and fourthly, the blessed portion that they lose, and lastly, the dreadful end that there will be to such men, that have their portion here.

First, the poor things that men have here in this world, what are they? Their comforts for the most part, are but imaginary; in the 8 of Hosea, Ephraim feeds upon the wind; and when a bladder is full of wind, one prick lets it quite out: so when death comes, it lets out all their comforts; wilt thou set thy heart upon that which is not, it is not, it hath no reality in it; in the 25 of the Acts; when Bernice and Agrippa came in great pomp, to the assembly; that which you have in your books translated, great pomp, it is in the Greek great fancy; all the pomp and jollity of the world, is but a mere fancy, this is their portion.

And two, that they have is of a very low nature; this would be an argument we might Philosophize in, if it were fit, or if we had time, but I will quickly pass over these things; it is of a very low nature, and not much concerns the soul, all the portion they have here, therefore saith the Text here, thou fillest their belly; it is but a belly full, and what is that to the soul? Indeed the rich man in the Gospel, could say, Soul take thy ease, eat and drink, &c. Soul take thy ease; because you have 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 had the soul of a swine, what could he have said otherwise; for indeed these things were suitable 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 hears of the wicked is little worth, saith Solomon. And would, not you think that to be a great evil, that when you go up and down abroad, you should certainly know, that there is no man gives you any entertainment, or any respect, but it is for your servants sake that tends upon you, would not that trouble you; indeed you come to such a man's house, and he seems to make you welcome, and you have entertainment; I but you come to know afterwards, that it was not for your sake, but for your servants sake, that he loved you, would not this discourage you? The truth is so, all that you have in this world, it is for your servants sake, for your goods, your house and lands: it is not for any worth that is in you. It was a speech that Socrates spake once to one — when he had a fine house, and a many brave things; what (saith he) there are many come to see thy house and thy fine things there, but nobody 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 man's meat they feed upon, it is but ashes, it is nothing to the soul of a man.

And further, suppose it were for thy soul; what thou hast here is but a very poor pittance, thou hast not all the world neither, though thou hast thy portion in this world; if thou hadst the whole world at command, yea, if God should make a 1000 worlds more for thee to command, that were all but a poor pittance, to put off an immortal soul with all; but what thou hast is but a little minuin in the world.

All the nations of the earth are but as the dust of the balance, and a 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 the map of the world to him, and (saith he) pray show me, where your land lies here, one prick of a pen would make a description of all.

England, Ireland, and Scotland, are but three little spots unto the world, and what are your farms and your manors? 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 is not enough (I say) for to live like a man in the world, to live like one that hath an immortal soul, like one that hath the image of God upon him, and was sent hither into the world, to do so great services, as every one of you were sent hither to do, and therefore it is but a mean thing, little cause you have to rejoice in it.

It is true they that are godly, account themselves unworthy of the least thing they have here in the world; but I will tell you a mystery of religion now, a practical maxim of religion, that is a great mystery to the world, which is this, that a gracious heart, though he thinks himself unworthy of the least crumb of bread, yet all the creatures in heaven and earth, will not serve him to be his portion, will not satisfy him; though he hath a heart that will be satisfied with anything, 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 had such an unsatisfying heart, as he would not be satisfied with heaven and earth, except God gives him himself too; therefore certainly thy portion, it is a but a very little portion.

Besides those things thou hast, are things that will vanish, and quickly come to nothing; it is said of the whole world, that it hangs

upon nothing; so all the things of the earth do: therefore it is said of Abraham, 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 uncertain riches.

Christian, thou art made for an eternal condition; these things are fading; when thou comest to enter in upon thy eternal estate, if thou shouldst then ask, what shall I have now, I have now thus much, and thus much in my whole 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 provision to Gravesend, or perhaps to the Downs he provides for, he goes on, and should go on now from the Downs, and begins his voyage, to go to the Indies, and is gotten into the Ocean; alas, his vessel is a rotten vessel; were not this an unwise man? Truly this is the condition of thousands in the world; man, woman, thou art made for an eternal condition, God intendeth eternity for every mother's child that is here this day, and 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 mayst provide for a few years here, and live in some fashion, and be somebody in the world. O when thou comest to enter upon the Ocean of eternity, thou wilt give a dreadful shriek, and cry out, I am undone, I am undone, I have nothing provided, for eternal life.

Again consider whatever 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 satisfy thee? Will that satisfy thy soul, that may be the

portion of a reprobate? There are many that are now sweltering 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 then you, and lived merrier lives then you, and yet are now under the wrath of God, will a reprobates portion serve thy turn: therefore consider that to enjoy the dominion of all the world, may stand with God's eternal hatred, but to have the least dram of saving grace, entitles men to the favor of God which is better than life. What a difference is there then, between the having the least dram of grace, and the enjoyment of all the world, and what a goodly portion is there here that thou so much rejoicest in?

Certainly, thy heart is strait, that thou thinkest these things to be so big, as in a narrow vessel a thing will appear big, but in a mighty 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.

Indeed if a man be below here, he looks upon that, which is next to him, that hath any bigness in it, as somewhat great, but if a man were advanced on high, on the top of a pinnacle, then that which seemed great appears but little to him; so the men of the world that are here, lie graveling below, and the curse of the serpent is upon them, and they think the things of the world great matters, but grace lifteth up the heart on high to God and Christ, mounts it up to eternity, and then we look upon all things here below as mean, this was the reason that Luther, when he had great gifts sent to him by many of the great men of Saxony, he began to be afraid, least the Lord should reward 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 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, O (thought he) I shall be somebody now in the

world; thus corruption began to work, but grace did prevail, and he breaks out with this expression, I did profess, God should not put me off so; the Lord shall not put me off with worldly honors and dignities; there are other things I look for, things that are better and higher, these are poor pittances, for this soul of mine to be put off with all, there are other things I must have from the Lord, or else I cannot be satisfied; that is 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 very good tenure, it is not held in Capite. I confess this, I think not the men of the world to be usurpers, for what they lawfully get in the world: I think not they shall answer merely for their using what they do, merely for their right to use what they have; but they shall answer for their not right using the same; 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.

There is a three-fold right. 1. a right of justice, that we may claim to a thing as a due: what is not your right, you cannot claim. 2. there is a right of Creation, that God gave to man at first: you have lost that right now. 3. there is a right of promise; God hath promised all good things to his people; you have not that right neither: you have neither the right of justice to claim, nor the right of your Creation, nor the right of promise; what right then?

There is a fourth right, and that I confess you have, which is a right of donation; God is pleased to give to you. And thus you hold all your honors, and estates, that are ungodly men; just thus, even as a man that is condemned to die, and there being a little reprieving for two or three days, before his execution, the Prince out of his indulgence

gives order to have provision made for him, according to his quality, that if he be a Gentleman, he should have such provision, if a Knight, or a Nobleman, 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 lands and estates, yet if the King will give him this refreshment, he is no usurper, but it is a poor right he hath, it is a right of donation; and thus God gives the ungodly men in this world their right to outward comforts; you have your portion, but you see how you hold it.

The next thing to be considered, is, that this portion here, as it is poor in regard of the mean things, and the Tenure; so there is a great deal of mixture there in, and the truth is, all the good things wicked men enjoy in this world, will scarce bear charges; that is, there is so much trouble they meet withal in this world, with their portion, that what they have will scarce bear charges; and if a man goes a voyage, we use not to count anything 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 religion: God knows we shall be at a great deal of charges, and afflictions we shall meet with here; but besides, 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 get her portion, and if it be in money, there you go and fetch away the bags of gold, that are her portion, but if it should prove that every 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, (continuing wicked men) 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 what portion thou loosest, thou hast got one, but thou loosest a great deal more; if a man had been at the exchange and made a bargain about some petty thing, and afterwards when he comes home, knows that by not being at home, he hath lost a purchase that would have made him, and his posterity: he hath little cause of rejoicing in that bargain; so though thou hast got a portion, that may seem to satisfy thee somewhat, know thou hast lost a portion of infinite worth and value.

It is impossible to show you, what this portion is; for the devil could show Christ all the glory of the world in the twinkling of an eye; but if I should come to show you the glory of Heaven, I had need have eternity to show you, what the portion of the Saints is; but though I cannot show it you all, I will only give you a hint or two, that you 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 as is fit and suitable to an heir of life and glory, an heir of Heaven and Earth; yea, it is such a portion, as God doth give men, to this very end, to declare what the infinite power of God is able to do, to raise a poor creature 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 infinite power of God is able to do, to raise a poor creature to happiness and glory; this must be somewhat.

Again, it must be such a one as in which, God must attain unto the great design, that he had from all eternity, in making of Heaven and Earth, which was to magnify 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.

Yea, it is such a portion as must require the infinite power of God, to support a creature to bear the weight of that glory; and all this must be now to all eternity; I remember when Esau did but hear Isaac his

Father, tell what a blessing he had given unto Jacob, he fell a weeping; O that God would so strike unto the hearts of men, that have so little minded anything, but the world: Thou hearest but a few words, to what the Lord hath reserved to all eternity, for his Saints; and compare but that with what is thy portion, and thou hast cause to weep.

I, but more cause you will have to weep, if you consider the last thing, and that is, what is like to be the end of all thy portion in this world; if indeed thou couldest ruffle it out in this world, and enjoy thy hearts desire, and there an end: it were somewhat; O, but there is somewhat else remains afterwards; as. 1. O, 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, farewell lands, and farewell friends, farewell acquaintance, and all merry meetings, 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? Whither art thou going? Thou shalt never have more jests, nor be merry, nor be jocund anymore; where art thou going? So may a man that hath his portion in this world, say at his death, where is this poor soul of mine going? I have lived here thus many years, and I have had many merry meetings, I have eaten with the strongest, and have drunk 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 a story in one of his Sermons, that he preached before King Edward, of a rich man, that when he lay upon his sick bed, there came one to him, and tells him, that certainly by all reason they can judge, he was like to be a man for another world, a dead man: as soon as ever he hears but these words, what must I die, send for a Physician, 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 was the end of this man that made his portion in this world.

Another rich man that lived not far from the place, that I myself lived in heretofore; when he heard his sickness was deadly, he sends for his bags of money, and hugs them in his arms, O must I leave you? O must I leave you? And another, lying upon his sickbed, laid a bag of gold to his heart, and then bids them, take it away, it will not do, it will not do; Another, when he lay upon his sickbed, his servants came to him, and said, what lack you? Would you have any beer?

What do you want? O (saith he) I want only one thing, peace of conscience, that I would have, it is not beer, nor friends, nor an easy pillow I want, but ease of conscience; O consider, whether there be not like to be perplexity in your spirits.

And then (brethren) you must be called to an account for all, though (as I told you before) not to account for the right to use; but for not right using; and do but think with yourselves, if you now have so much as you cannot reckon, how then will you be able to reckon for it, if now you cannot count, how will you be able to give an account at the last day, especially when you have had no thoughts of this beforehand.

There will be a dreadful portion indeed at the day of judgment, O the shame and confusion that will be upon the faces of the men of the world in that hour, when they shall see their poor neighbors have their portion with Christ in glory; perhaps, 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 boys shall be advanced to eternal glory, when as some of you, that are their great masters, shall be cast out eternally; what an infinite shame and confusion will this be to you.

O now I see what it is to trust in God, and not to trust in him; those are happy that would trust for the future, but I miserable, that dared not trust in him: The Lord will rain snares, and fire, and brimstones, here is the portion of the ungodly at last; appoint him his portion with hypocrites, saith Christ, where there is weeping and wailing, and gnashing of teeth; that is the portion of hypocrites in the conclusion; Now here thou seest the end of all, what dost thou think then of thy portion now? Think but of one Text, and I have done.

What hope hath an hypocrite though he hath gained, when God takes away his soul? Mark, there are many hypocrites that aimed to get estates in the world, but cannot thrive, God crosses them: well, but suppose thou aimest to gain, and hast got all thou wouldst desire; 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 suddenly, 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, when God's time shall be, and then 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.

I but who have you spoke too all this while? Who is the man that hath his portion in this world? It is a poor portion, as you have set out to us, but everyone will go away and say, I hope it is not I, I hope

God hath a better portion for me then this; therefore give me leave to speak in the name of God to you, and out of his word, to point out the man and woman that is like to have their portion here, living and dying in such a condition.

First, that man to whom God gives in this life, nothing but what belongs to this life, that is the man apparently; if God give thee thy estate, and if he gives thee not somewhat besides thy estate, that is a principle, that is a seed of eternal life in thee, 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 mercy in this world, God will deny eternal mercy to him in the world to come; this therefore should be thy care, doth God increase my estate in this world? O that the Lord would give a proportionable measure of grace, or else it is nothing; Lord, thou givest me here a great estate, if thou givest not to me together with it, a proportionable measure of grace to use it to thy name, I had better have been without this.

Is this thy care? I put it to thy conscience; as thy estate increases, art thou solicitous at the Throne of grace, that the Lord would give thee a proportionable measure of grace, to manage thy estate for his glory; then peace be to thee, thou art not the man.

You may further examine it, by the workings of your hearts about your present portions; As. 1 whether you enjoy what you have for

itself, and whether your hearts be terminated in what you do enjoy; one that is godly hath his portion beyond these things, he enjoys the creatures. I but it is God that he enjoys in them; that is sweet to me, that I can see, and taste the love of God in; I but a Carnal heart enjoys the creatures, and runs away, and is terminated there; looks much 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 Motherless, and shiftless, then they look at the founders of the Hospital, they little think of them, to thank 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 most men, they look at outward means and secondary causes, but a godly heart looks at the root of all things; I remember one that came into the Treasure house of Venice, where he saw Tables of gold and silver, and he pointed down, looking at the bottom of the Table, whereupon one asked him, why is your eye so at the bottom? O (saith he) I am looking at the root of all this; Alas, it is a small matter for a man that hath a great trade, to have a great stock.

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, which is the spring of all, and the chief thing that satisfies his heart, it is the goodness of God that satisfies a gracious heart, and not the bare creature.

Therefore examine, how your hearts are set upon these things of the world, 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:

That man that hath his heart swallowed up in the world, like Corah, Dathan, and Abiram, that were swallowed 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. Consider how do the loss of the things of

the world, take thy heart; dost not thou account thyself an undone man, when thou had lost some comforts? Dost thou not come home to thy wife and children, I say, I am an undone man? Why what is the matter? I have lost some part of my estate; O carnal heart! one that is

God's child may have some crosses, but no losses at all; because he enjoys all in God, and hath God still. The truth is, if thou wert truly

Godly, whatever afflictions thou meetest with all, (as we say, a man may put all his gain in his eye; so you may,) if you be godly, put all your crosses in your eyes; you are so far from being undone.

Examine then whether these things of the world, be not the only suitable things to your hearts? Whether you bless not yourselves in these, as in your happiness; the Ivy will clasp about a rotten tree, and cannot be taken off it, without tearing; and so the heart of a worldling, will clasp about these rotten comforts, as the only agreeable things. You may hear them sometimes tell with joy that we were in such a place, and were so merry, and had the bravest meeting, and what was there? There was singing and drinking, 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, O 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 rejoice of it amongst your friends, as you did from a merry meeting? You may fear you are the man that have your portion here.

If I were to give but one evidence. whether a man hath grace or no? I would give this as soon as any one; Suppose thou hast got some estate in the word, I put this to thee, what dost thou account to be the chiefest good of thy estate, more than thou didst before. A man that hath got an estate more than he had before, thinks with himself, now

I may live at a better fashion, then I could, now I may have more freedom then before, now I may have more credit in the world then I had now, I may have my own mind, and satisfy my lust more than I did, or then another man can do; is not this the thing thou most rejoicest in; nay, is not this a truth, that some of your hearts (if your hearts were ripped up, this would be the language of them) most rejoice in, because hereby you have most fuel for your lusts; a poor man hath not so much fuel for his uncleanness as you have, nor so much fuel for his pride and malice as you have, and many rich men account the blessing and happiness of their estates to consist in this very thing, that now they may have a larger scope for their lusts then 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 upon a whore, and an unclean wretch, as you can do, and you rejoice in this, if this man hath not his portion in this world, who hath? The Lord strike thy wretched heart.

A gracious man, when God blesseth him in this world, though there be but a little grace in him, it will work thus: the Lord hath raised my condition above my brother, and why? The Lord giveth me a larger opportunity to do him service, then my brother hath, or then 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 opportunities to do God service, and for this my soul blesseth God, I account my estate happier than before, I now may be of more use, and do God more service then otherwise I could do; have you such workings in heart, you rich men if: you have not never be at quiet till you get your hearts working in this manner; this will be a blessed testimony, that God gives you a portion here, and intendeth another portion for you in the world to come.

Again, 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; O for thy Land, and debts, thou strivest with all thy might to make them sure, but as for the matter of thy salvation, and peace in Christ, thou hast a good hope thereof, but takest no pains to make it sure.

See what thou dost most admire men for? O such a man is happy, he hath so much coming in, and hath so much a year; but dost thou call the vile man happy? This is a sign that thou hast not thy eye enlightened: canst thou look upon those that are poor and mean in this world, as most happy creatures, because the Lord gives them the grace of his spirit? And think, well, it is true, I have a greater estate then such a poor man that is my neighbor, or then such a poor kinsman, but God knows, he doth God more service then I do, he prays more, and more heartily in one day then I do in a whole year.

O, the Lord hath other manner of prayers, and sighs come from his poor cottage, then ever he had from my brave palace: I have my city house and my country house, but they were never so perfumed with prayers; some that live in poor cellars, send up more prayers, and God hath more honor from them, then 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 canst thou look upon them, as the most happy people in the world.

Lastly, what art thou most careful to lay up for thy children? If the things of the world take up thy care for thy children most, it is an argument thou thinkest, thy children shall have a good portion if thou canst leave them so many thousands; and it is like it is thy portion too; if thou countest it theirs.

Examine also thy services what they are; dost thou put off God with slight services, then know thy portion is like to be of God's slight mercies; Again, 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; and are thy services forced, that thou art compelled, it is merely conscience compels thee, and not an inward agreeableness between the frame of thy heart, and holy things: then it is like, a servants portion will be thine, and not a child's portion.

Further, hast thou heretofore been a forward professor in religion, and hast now forsaken the ways of God; I will give you a dreadful

Scripture for this, in the 17 of Jeremiah: All you that forsake the Lord shall be ashamed, and they that depart from me, shall be written in the earth; if thou hast been forward heretofore, and now thou comest to be more ancient, and now thou art dead, and dull, and cold; here is a Text for thee, go home, and tremble, least thou be a man, whose name is written in the earth. And doth not God for the present curse thy portion? Thou findest the more thou hast, the worse thou growest; as if a man should eat meat at one's table, and as soon as he hath eaten it, begin to swell, he will conclude certainly the meat was poisoned, so when thy estate rises, thy heart rises with pride, surely it was poisoned with the curse of God that was in it.

Again I will only name one sign more; what sayest thou to this, that man that spends his days without having some fear, least God should put him off with the things of this world: there may be some danger of that; it is said of some, that they feed themselves without fear; you can go to a merry meeting, and feed upon the cheer, and eat without fear; but never have such a thought as this 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 that should prove to be my portion what a miserable creature were I? I fear there were some men never had

such a thought in their lives, what if it should prove so with me, what a miserable creature were I.

I have one word of exhortation to you all, and then I have done, and this exhortation must be divided: First, unto 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; O bless the Lord for his goodness to you, that ever he hath showed you better things then the world affords, your line is fallen into a good ground, you have a goodly inheritance; though thou hast not so much as others have, yet thou hast that that will make thee happy forever.

I have read of one Didimus, a learned godly Preacher, but he was blind, whereof he complained, and was much troubled for his want of sight, whereupon a Christian friend rebuked him sharply; what (saith he) 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 may have, for the want of thy sight, that the rats and mice may have, are you troubled with that, and rather not taught to bless God, that hath given you so great a mercy, as to make you such an instrument of his service? So may I say to you that are godly, hath God given you Jesus Christ? Hath he given you his Son, hath he given you his Spirit, hath he given you himself, to be your portion, and are you troubled that you have not more of that, that beasts may have, as well as yourselves? O be ashamed of any mournful discontentment's for want of the comforts of this world.

And do not envy wicked men for their outward prosperity; I remember a story of a poor soldier that was condemned to die merely for taking a bunch of grapes from a Vine, for there was a strict law that whoever should take anything from that place they went

through, he should die for it. Now he had taken a bunch of grapes, and was condemned to die, and as he went to execution, he went eating of his bunch of grapes, and some came to him, and said, dost thou go eating thy grapes, thou shouldst think of somewhat else; he answers, I beseech you (Sir) do not envy me my grapes, they will cost me dear; so may I say of all the men of the world; we have no need to envy them of anything they have, it will cost them very dear one day.

Thirdly, live like such as God hath not put off with the portion of this world? Manifest in it your conversations that you look for higher and better things, then what this world affords; show they are but slight in your eyes; look upon your estates as despicable, be willing to improve them all for public good, yea, to jeopard not estates only but your names, your liberties, and your lives in a public cause; and those that shall do so, however the world may look upon them in a sad condition, and say, O such a man is like to be undone, and his life is in danger; I tell you such a one that shall out of a good principle, be willing to venture life and estate and appear for God, that man shall be most honored, and be found the most happy man at last; and indeed herein he shows himself to be a man that looks for a higher portion, then these things here; as those in the Hebrews: By that they said and did, they showed plainly, they looked for another Country; so see you men that might live as comfortably in outward things as you, and (did their consciences give way) they could be as quiet as you; but conscience puts them upon it, that seeing God calls them to a public place, they can be content to put all at God's feet.

Now though you may think that such are in most danger, they show plainly they are men of another country, and should be most honored; and take but this principle with you, the more anyone gives up his estate to God, 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 oftener it comes into God's hands, the better it comes, when God gives it him again; a carnal heart when once he hath these things, he will not trust God with them, but he will have them in his own keeping; but a gracious heart, though he hath all these from God, yet every day he is willing to give up all to him, 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 it him all again; as long as in a lawful way he enjoys it, he hath it a fresh from God; now this (I say) the oftener anything comes out of God's hand, the sweeter and the better it is; wicked men's estates come but once out of God's hands, and therefore there is not so much comfort in them, but a godly man's estate comes 100 and 100 times from God; for every resignation gives it to God, and God gives it him again; and therein is comfort, and O 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 will venture themselves so, God and his Saints have declared that their portion it not here.

And now to you all, the word of exhortation from God is, that everyone in this place, would put on to make more sure of another portion, besides the portion of this world; put on, I say for you are all made capable of higher and better things, then the things of the world; and never a one here but hath an immortal soul, and is capable of Communion with Father, Son, and Holy Ghost, and that is another manner of business, then to eat and drink, and have pleasure with the flesh, here for a while; God hath made your natures capable of such glory, do not debase yourselves, to rest satisfied with husks, when you may have meat enough in your Fathers house; and therefore put on, and let the poorest sort put on, that have but a little

portion here; yet there is as fair 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 eternity, and immortality to be your portion; (I say) there is as fair a way for it, as for the greatest Princes in the earth; you may come to have a portion here.

Indeed many a poor apprentice may say; my Father is dead, and hath left me no portion: I, but you that are poor apprentices, and others, and the poor Hospital boys, that live upon charity, it is possible some poor wretches there may come to have their portion in God and Christ, and immortality, as well as the greatest, and richest 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 now, whatever 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, however meanly you live now, you may be a glorious creature hereafter, if so be you have now a heart to put upon it, and to seek after it for your portion.

But you'll say, Lord what should we do, that our portion may be a higher portion, then in this world; the first thing I would put you upon, is this; let the whole course of your life be steered (as it were) with the fear of God, have a continual jealousy, least God should put you off with the things of this life; hold forth this in every action, that any one may see by your conversation, surely this man, this woman hath some fears, least God should put him off with a portion in this world; and especially you that have great portions in this life, and have done God little service; you know there are many poor people that live upon alms, have done God more service then you; you have

most cause to fear; they that are Rulers and Governors have mighty cause to fear, unless they have good evidence in their hearts;

Chrysostom upon the 13 of the Hebrews, speaking of those that are Governors; saith, I wonder that any Governor should be saved; he hath such a speech there: I will not say so, but there is a great deal of hazard; Christ tells us, that a man that hath a great portion in this world, (though it is possible he may have more hereafter,) yet it is doubtful; whether he shall inherit heaven.

It was the counsel of one to a King; saith he, I desire but this favor, that every day you would think of this Text, what profits it a man, to gain the whole world, and to lose his own soul? Spend some little time in considering of it every morning when you arise, and every night when you lie down, what will it advantage me to be great here and miserable hereafter. The same council I give to you, daily pray to God, to make you understand, what there is in this Text, that there are a generation of men, who have their portion in this world only.

Secondly, if you would not have your portion here, labor to take off your hearts from all outward comforts; he that will be rich, shall fall into many temptations; know it is not necessary, you should have an estate in this world, but it is necessary, you should make your peace with God; it is necessary I should provide for my soul; but how things go with me here, is not so much necessary.

Thirdly, set the glory of Heaven and eternity daily before your eyes, and be trading for higher things then the world affords: many poor people go up and down the streets, crying some mean thing, and think it well, if they get 18.d. in a whole day, but a rich Merchant can go out in the morning, and make a bargain, and perhaps get 500.l. in an hour, he trades somewhat like; so the men of this world labor for the meat that perisheth; but a godly man hath communion with God,

and in a quarter of an hour gets that, he would not loose for thousands.

It was a speech of Cleopatra to Anthony, thou art not to fish for Gudgeons and Trouts, but thou art to angle for Castles and Cities; so may I say, if thou hast an immortal soul with thee, thou art not so much to angle for meat and drink, and clothes, to make provision for the flesh, but for heaven and immortality.

The next thing is this: Honor God with thy substance. Lay out thy portion here for God. O, 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 virtuous action, then there is in all the creatures in heaven and earth, (besides the blessed Angels, and glorious Saints above, I say others of the Saints, excepting these) take all creatures, Sun, Moon, Stars, Seas, Earth, all the Pearls and Jewels of the world, Pearls, put them all together, yet this is true divinity, that there is more excellency in one virtuous action, then there is, if thou hadst all these things to be thy possession; if men were convinced of this, they would be abundant in good works: Thou thinkest it a brave thing, to have so much coming in by the year, do but one good action for God, out of an upright principle, And there is more excellency in that one action, then there is in thy great revenue, if thou hast 1000 times more added to it.

Me thinks this should make them that are rich, to be rich in good works; so saith the Scripture, Charge them that are rich in this world, that they be rich in good works, O, there is a richness in good works, as well as in great revenues; O, improve, lay out thy estate now for God; Ambrose saith upon that place, of the rich man: is it not more honor, that so many children shall account you as their Father, then that so many pieces of gold shall call you their Lord? These pieces of

gold, do (as it were) call you Lord, and there are two or three children shall call you Father; and is it not more excellent to have a couple of poor Orphans, while you are alive in this world, to call you

Father, then to have so many bags of gold call you Mr.? O, therefore, give a portion to six and to seven.

Again, if you would not be put off with a portion in this world, be sure that all the services you perform to God be choice services, if you expect choice mercies, let your services be choice services, be sure all your works be supernatural works; you'll say how shall I know that? If I had time, I could make it out clear. A supernatural work is that that hath a supernatural principle, done to a supernatural end, and in a supernatural manner; A supernatural principle, that is grace, which makes it suitable to my heart, not that I do it out of conviction of conscience only, and a supernatural end, that is, when I aim at God, and not at myself in any duty.

But what is this supernatural manner of serving God? I shall explain it thus. Seneca in giving his rule how to know the affections, when they are natural, and when not; saith, you shall know a natural affection by this, if it be kept with in bound, it is natural, if it be out of bounds, it is not natural; I will 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 a supernatural service, you will let out your hearts, if it were possible infinitely to God; you cannot be infinite, that is true, but you will propound no bounds, nor limits to your service, and this is indeed the truth of grace, when it hath the impression of gracious infiniteness upon it; infiniteness is that whereby God is without all limits; so when the soul is without all limits and bounds in the way of grace, it is desirous to honor God, if it were possible in an infinite way; these are supernatural works.

Lastly, would you not have your portion in this world, be willing to cast away whatever of your portion you have got sinfully; this in the name of God, I declare as a special thing; therefore take it home with you; whatever man or woman in this place would not have his portion in this world, but would have his portion in the world to come; whatsoever of thy portion, thou hast got in a sinful course, cast it away presently, never sleep with it, lie not down one night with it, rest not till thou art cleared of it.

It is an old rule, but a true one; all the repentance in the world, and all your sorrowing for sin whatsoever, will never obtain pardon without restitution, unless you restore what you are able, you can never have comfort of the pardon of that sin; If you have got it when you were young, being an apprentice, or at first setting up, away with it, else it will spoil all, and you will never have any other portion from God; these hands of mine, had that once given them, to restore that was got wrongfully 50 years before; the wrong was done 50 years ago, yet after 50 years space, the conscience of the man troubles him, and he comes to make restitution, and satisfy the wrong, he had done desiring me to convey it to such a man whom he had wronged in such a place.

Know therefore that all the sweet morsels, that at any time you have so delight fully got down, they must up again; therefore willingly part with them; resolve before thou go out of this place, whatever thou hast got wrongfully, not to keep it one minute: and do it willingly, else thou canst have no comfort here or hereafter: if there be any true divinity in the world, this is true divinity; and yet it is hard to convince covetous men that have got their means this way.

If there be any that have done wrong in things betrusted to them, as those that be Masters of Hospitals, be sure you keep not that, for

certainly you will curse the time, you ever took it; therefore let the charge of God be strong upon you this day, cast out whatever you have got falsely. I have read a story of one, who hearing that place of Scripture read; Woe to them that join house to house, he burst out in a loud cry, woe to me, and to my children then. So you, that are enriched through fraud and circumvention of others, have cause to say, woe to me and my family, what shall become of us if this be true? Oh cast away this lumber, this trash, prefer your soul before all things whatsoever.

And if you would have your portion in another life, be willing to join with the sufferers for Christ; so Moses did, though he were in the way of preferment, yet he chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season: Prize the Saints, associate with them, rather than with the jolly blades of the world. It is safer joining with sufferers, then with those brave spirits that scorn goodness, jolly blades of the world, it is safer to join with the sufferers, then to join with those that are the jolly, and the brave spirits; And so I have done; only desiring that the Lord would settle all home upon your spirits, if it may be, because something may not be so pleasing to the palate of everyone, as some other, but if for that, you should reject what hath been said, and go away and slight this word of God; know that this Text one day may prove to be as scalding lead in your consciences; and that what is said concerning Doeg, in Psalm 52.7, 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 to King Saul, and because he had his favor, he trusted in the favor of the King, and in his riches, and what did he care for David? Yet by the Text it appears? He was one that made some show of religion too; in the first of Samuel 21.7. He was detained before the

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