Front matter (continued, part 37)
the world for their portion; and what a pitiful perishing portion is that! Men that choose the world as their portion, and that delight in the world as their portion, and that trust to the world as their portion, and that in straits run to the world as their portion, and that take content and satisfaction in the world as their portion; doubtless these have never known what it is to have God for their portion.
That is a very heart-cutting and soul-killing word that you have in that Matt 6:2, "Verily I say unto you, that they have their reward." The scribes and pharisees desired the eyes of men, the praise of men, and the applause of men, for a reward of their alms, etc., and Christ tells them, that they have their reward; not God's reward—but theirs; that is, that reward that they had propounded to themselves, as the prime and ultimate end of their actions. And doubtless that word was a thunderbolt to Dives, "Remember that during your life you received your good things, just as Lazarus received bad things, but now he is comforted here, while you are in agony." Luke 16:25. Wicked men have their best here, their worst is to come. They have their comforts here, their torments are to come. They have their joys here, their sorrows are to come. They have their heaven here, their hell is to come.
Gregory being advanced to great preferment, professed that there was no scripture that struck so much terror and trembling into his heart, as that scripture did, "Here you have your reward." [Matt 6:2,5,16] Had wicked men but their eyes in their heads, and a little understanding in their hearts, and life in their consciences, they would quickly conclude that it is hell on this side hell, for a man to have all his portion in this world; and why then should you envy the prosperity of the wicked?
Again, All their prosperity is cursed unto them; as you may see by comparing these scriptures together. [Deut 28:15-68; Lev 26:14-89; Prov 3:33; Mal 2:2] All their comforts are cursed. There are snares on all their tables, and poison in all their cups, and the plague in all their fine clothes, etc. Dionysius the tyrant, to show Damocles, one of his flatterers, the felicity, or rather the infelicity, of a king, attired him as a king, and set him at the table, served as a king; and while he was in his imperial robes, be caused a naked sword, with the point downward, to be hung just over his head by a horse hair, which made Damocles to tremble, and to refrain
from both food and mirth. Though the feast was a royal feast, and the attendance royal attendance, and the music royal music—yet Damocles, for his life, could not taste of any of those rich varieties that were before him, nor take any comfort or contentment in any other part of his royal entertainment, because of the sword, the sword—which hung but by a single hair over his head. O sirs! a sword, a sharp sword, a two-edged sword, a sword of displeasure, a sword of wrath, a sword of vengeance— hangs over the head of every wicked person when he is in his most prosperous and flourishing condition! And had sinners but eyes to see this sword, it would be as the handwriting upon the wall; it would cause their thoughts to be troubled, and their countenances to be changed, and their joints to be loosed, and their knees to be dashed one against another! Why, then, should Christians fret and vex at the prosperity of the wicked?
Again, When wicked men are at the highest, then are they nearest their fall; as you may see in Psalm 37, and Psalm 73, and in those great instances of Pharaoh, Adonibezek, Benhadad, Ahab, Sennacherib, Haman, Nebuchadnezzar, Belshazzar, and Herod, etc. [Exod 14; Judg 1:6-7; 1 Kings 20,22; 2 Kings 19; Esther 6:4; Dan 5] Look! as the ship is soonest cast away when she is full sail, so when wicked men are at the top—when they are at the height of all their pomp, bravery, and worldly glory—then God usually tumbles them down into the very gulf of misery! The great ones of the world have suddenly fallen from their highest honors and dignities, and have been sorely and sadly exercised with the greatest scorns and calamities. Let me give you this in a few remarkable instances.
Valerian, the Roman emperor, fell from being an emperor to be a footstool to Sapor, the king of Persia, as often as he took horse.
Valens the emperor, being wounded in a fight with the Goths, in his flight he betook himself to a poor cottage, wherein he was burnt by the Goths.
Aurelianus, the Roman emperor, brought king Tetricus, and the noble queen Zenobia of Palmerina, in triumph to Rome in golden chains.
Bajazet, a proud emperor of the Turks, being taken prisoner by
Tamberlain, was bound in chains of gold, and used him for a footstool when he mounted his horse. And when he ate meals, he made him gather crumbs under his table and eat them for his food.
Caesar, having bathed his sword in the blood of the senate and his own countrymen, is, after a while, miserably murdered in the senate by his own friends, Cassius and Brutus, to show that they are but the scourges and rods of the Almighty, which he will cast into the fire as soon as he has done with them.
The victorious emperor, Henry the Fourth, who in sixty-two battles was victorious, fell to that poverty and misery before he died, that he was forced to beg in his old age, whereupon he broke forth into that speech of Job, "Have pity upon me, O my friends, for the hand of the Lord has touched me," Job 19:21. He died of grief and poverty.
King Guidimer, who was once a potent king of the Vandals—was brought so low as to entreat his friend to send him a sponge, a loaf of bread, and a harp—a sponge to dry up his tears, a loaf of bread to maintain his life, and an harp to solace himself in his misery.
Dionysius, king of Sicily, was such a cruel tyrant that his people banished him. After his banishment he went to Corinth, where he lived a base and contemptible life. At last he became a schoolmaster, that so, when he could no longer tyrannize over men, he might over boys.
Great Pompey, who used to boast that he could raise all Italy in arms with a stamp of his foot, had not so much as room to be buried in.
William the Conqueror's corpse lay three days unburied, his interment being hindered by one that claimed the ground to be his.
Pythias pined to death for lack of bread, who once was able to entertain and maintain Xerxes's mighty army.
Philip de Comines reports of a Duke of Exeter, who though he had married Edward the Fourth's sister—yet he saw him in the low countries begging barefoot.
And so Belisarius, a most famous general, and the only man living in his time for glorious victories, riches, and renown—yet in his old age he had his eyes put out by the empress Theodora; and being led at last in a string, he was forced to cry out, 'Give a crust to old blind Belisarius!'
By all these royal instances, you see the truth of that which once a royal slave hinted to Sesostris. The story runs thus: Sesostris having taken many of his neighbor kings prisoners, he made them to pull his chariot by turns. Now, it so happened that one of these royal slaves, as he was drawing in the chariot, had his eye almost continually fixed on the wheels, which Sesostris observing, asked him why he looked so seriously upon the wheels. He answered, that the moving of that spoke lowest which was even now highest, put him in mind of the instability of fortune. Sesostris, duly weighing the parable, would never after be drawn by his royal slaves any more.
By what has been said, it is more evident that when wicked men are highest they are nearest their fall; and that none fall so certainly and so suddenly, and under such dreadful calamities and miseries, as those who have been the most highly advanced in all worldly dignities and glories. And why, then, should any fret or vex at their outward prosperity or worldly felicity?
Again, God will bring them to an account for all those talents of power, of honor, of riches, of trust, of time, of interest that God has given them in the world; and the more they have employed the liberality and bounty of God against God or his glory, or interest, or people—the shorter shall be their felicity, and the more endless shall be their misery, Matt 25:14-31. The greatest account and the greatest damnation commonly attends the great ones of the world. I have read of Philip the Third of Spain, whose life was free from gross evils, professing that he would rather lose all his kingdoms than offend God willingly; yet being in the agony of death, and considering more thoroughly of that account he was to give to God, fear struck him, and these words broke from him, "Oh, would to God I had never reigned! Oh that those years I have spent in my kingdom, I had lived a private life in the wilderness! Oh that I had lived a solitary life with God, how much more confidently would I have gone to the throne of God! What does all my glory profit me
now—but that I have so much the more torment in my death, and the greater account to give up to God!"
I have read of a soldier, who, about to die for taking a bunch of grapes contrary to his general's command, as he was going along to execution, he went eating of his grapes, whereupon one of his fellow-soldiers rebuked him, saying, What! are you eating your grapes now you are going to execution? The poor fellow replied, 'O, friend, do not envy me my grapes; for I shall pay a dear price for them, I shall lose my life for them;' and so accordingly he did.
So I say, Oh you who have God for your portion, do not envy, do not fret and vex, at the prosperity of the wicked; for what though they have more than their heart can wish, what though they live in pleasure and wallow in all carnal and sensual delights, etc.—yet they have a sad account to give up to God, and they shall pay dear at last for all their worldly enjoyments. For without sound repentance on their part, and pardoning grace on God's part, they shall not only lose their lives—but they shall also forever lose their immortal souls. Therefore never fret at their prosperity!
O sirs, remember that Lazarus did not fret nor fume because Dives had robes for his rags; and delicacies for his scraps. Lazarus very well knew that though he was without any earthly good—yet he was not without God. He had a guard of glorious angels to transport his holy, precious, heaven-born soul into Abraham's bosom. He knew that it was better to beg on earth, than to beg in hell. O sirs, what is darkness compared to light, earth compared to heaven, chaff compared to wheat, tin compared to silver, dross compared to gold, or pebbles compared to pearls? No more are all earthly portions compared to that God, who is the saints' portion; and, therefore, let not the saints, who have such a matchless portion, envy the prosperity and felicity of wicked men.
It is the justice of envy to torment the envious; and, therefore, shun it as you would poison in your food, or a serpent in the way. A man were better have a serpent tumbling up and down in his bowels, than to have envy agnawing in his soul. Envy is as pernicious a wickedness, as it is a foolish and a groundless wickedness. Envy is a scourge to scourge the soul; it is a serpent to sting the soul; it is a poison to swell the soul; it is a saw to saw
the soul; it is a moth that corrupts the soul, and it is a canker that eats up the soul. Therefore fly from it, as you would fly from the most cruel and destroying adversary!
O sirs, to be angry, because God is bountiful to others! To frown, because God smiles upon others; to be bitter, because God is sweet in his dealings with others; and to sigh, because God multiplies favors and blessings upon others; what is this but to turn others' good into our own hurt, others' glory and mercy into our own punishment and torment? And if this be not to create a hell in our own hearts, I am much mistaken.
I shall conclude this first inference with the counsel of the prophet in that Psalm 49:16-17, "Do not be overawed when a man grows rich, when the splendor of his house increases; for he will take nothing with him when he dies, his splendor will not descend with him." When the bodies of the wicked are rotting in their graves, and their souls are roaring in hell, none of their worldly greatness, pomp, state, glory, gallantry, riches, houses, or revenues, shall descend after them to administer one drop of comfort to them. Therefore never envy their outward prosperity or worldly glory. "This is what the wicked are like—always carefree, they increase in wealth. When I tried to understand all this, it was oppressive to me—until I entered the sanctuary of God; then I understood their final destiny. Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed, completely swept away by terrors!" Psalm 73.
(2) Secondly, If the saints have such an excellent, such a transcendent, and such a matchless portion, oh then, let them be content with their present condition, let them sit down satisfied and contented, though they have but a handful of meal in their barrel, and a little oil in a cruse, 1 Kings 17:12. O sirs, in having of God you have much, in having of God you have enough, in having of God you have all! Why then should you not sit down quiet with your present concition? Certainly, if much will not satisfy you, if enough will not satisfy you, if all will not satisfy you—then nothing will satisfy you.
Heb 13:5, "Let your lives be without covetousness (or love of silver, as the Greek word signifies); and be content with such things as you have (or as
the Greek has it, be content with present things)—for he has said, I will never leave you, nor forsake you." There are five negatives in the Greek, "I will not, not, not, not, not leave you nor forsake you;" fully to assure and fully to satisfy the people of God that he will never forsake them, and that he will everlastingly stick close to them. What does this unparalleled repetition—"I will never, never, never, never, never," import but this, "I will ever, ever, ever, yes and forever and ever take care of you, and look after you, and be mindful of you." Though they had changed their glory for contempt, Heb 11:36-38, their fine raiment for sheepskins and goatskins, their silver for brass, their plenty for scarcity, their fullness for emptiness, their stately houses for holes and caves, and dens of the earth —yet they are to be contented and satisfied with present things, upon this very ground—that God will always cleave to them, and that he will never turn his back upon them. The Hebrew Christians had been stripped and plundered of all their goods that were good for anything, and yet they must be contented, they must sit down satisfied, with their hands upon their mouths, though all were gone, Heb 10:34. Though men cannot bring their means to their minds—yet they must bring their minds to their means, and then they will sit down in silence, though they have but a rag on their backs, a penny in their purse, and a crust in their cupboards, etc.
O Christians! a little will satisfy nature; less will satisfy grace; though nothing will satisfy men's lusts; and why then should not Christians be contented with a little? O friends! you have but a short journey to go, you have but a little way home, and a little will serve to bear you UP, until you come to heaven. Therefore be contented with a little. To have more than will serve to bring a man to his journey's end is but a burden. One staff is helpful to a man in his journey—but a bundle is hurtful; and this, doubtless, Jacob well understood when he made that proposal in Gen 28:20-21, "If God will give me bread to eat, and raiment to put on, then shall the Lord be my God." Jacob does not say, If God will give me delicacies and sweets to eat—he shall be my God! Oh no! But if he will give me but bread to eat, though it be ever so coarse, and ever so black, and ever so dry—he shall be my God. He does not say, If God will give me so many hundreds, or so many thousands a year—he shall be my God! Oh no! But if he will give me bread to eat—he shall be my God. Nor he does not say, If God will give me so many thousands in my purse, a comfortable home, and a thriving trade—he shall be my God! Oh no! But if he will give me bread to eat—he shall be my God. Nor he does not say, If God will give me costly apparel, or rich and royal raiment to put on—he shall be my God! Oh no! But if God will give me raiment to put on, though it be ever so mean and poor—he shall be my God. If Jacob may but have a little bread to feed him, and a few clothes to cover him—it is as much as he looks for.
Look! as a wicked man in the fullness of his sufficiency is in straits, as Job speaks, Job 20:22, so a holy man, in the fullness of his straits, enjoys an all-sufficiency in God, as you may see in Jacob. O Christians! though you have but little—yet you have the highest and the noblest title that can be to that little that you do enjoy; for you have all in God, as the apostle shows in that large charter of a Christian, 1 Cor 3:21-23, which the wicked do not. Now, a hundred a year upon a good title is a better estate than a thousand a year upon a cracked, flawed title. Saints have the best title under heaven for all they enjoy, be it little or be it much. But all the titles that sinners have to their earthly enjoyments are but defective titles, yes, in comparison of the saints' titles, they are no titles.
Again, That little that a saint has, he has it from the special love
and favor of God; he has it from a reconciled God, Prov 15:17. Now, a little from special love is better than a great deal from a general providence. A penny from a reconciled God—is better than a pound from a bountiful God; a shilling from God as a father—is a better estate than a hundred from God as a creator. The kiss that a king gave to one in the story, was a greater gift than the golden cup that he gave to another; a little, with the kisses of God's mouth, is better than all the gold of Ophir, Song 1:2. A drop of mercy from God's special love is better than a sea of mercy from God's common bounty. Look! as one draught of clear, sweet spring water is more pleasing, satisfying, and delightful to the palate— than a sea of brackish salt water; so one draught out of the fountain of special grace is more pleasing, satisfying, and delightful to a gracious soul —than a whole sea of mercy from a spring of common grace! Therefore do not wonder when you see a Christian sit down contented with a little.
Again, That little that a Christian has shall be certainly blessed and sanctified to him, 1 Tim 4:3-5; Titus 1:15; Jer 32:41, etc. Though your mercies, O Christian, are ever so few, and ever so base—yet they shall assuredly be blessed unto you. The Lord has not only promised that he will bless your blessings to you—but he has also sworn by himself that in blessing, he will bless you; and how dare you then, O Christian, to think that the great and faithful God will be guilty of a lie, or that which is worse, of perjury? Gen 22:16-17.
Now, a little blessed by God—is better than a great deal cursed by God! A little blessed—is better than a world enjoyed; a pound blessed—is better than a thousand cursed; a black crust blessed—is better than a feast cursed; the gleanings blessed—are better than the whole harvest cursed; a drop of mercy blessed—is better than a sea of mercy cursed; Lazarus's crumbs blessed—was better than Dives' delicacies cursed; Jacob's little blessed unto him—was better than Esau's great estate which was cursed unto him. It is always better to have scraps with God's blessing—than to have manna and quails with God's curse; a thin table with God's blessing —is always better than a full table with a snare, Psalm 78:18,32; a threadbare coat with God's blessing—is better than a purple robe cursed; a hole, a cave, a den, a barn, a chimney-corner, with God's blessing—is better than stately palaces with a curse; a woolen cap blessed—is better
than a golden crown cursed; and it may be that emperor understood as much, that said of his crown, when he looked on it with tears, 'If you knew the cares that are under this crown, you would never stoop to take it up!'
And, therefore, why should not a Christian be contented with a little, seeing his little shall be blessed unto him? Isaac tills the ground, and sows his seed, and God blesses him with a hundred fold, Gen 26:12; and Cain tills the ground, and sows his seed—but the earth is cursed to him, and commanded not to yield its produce, Gen 4:12. Oh, therefore, never let a Christian murmur because he has but a little—but rather let him be still a-blessing of that God, who has blessed his little, and who does bless his little, and who will bless his little to him!
Again, That little estate that a righteous man has, is most commonly a more lasting, a more abiding, a more permanent, and a more enduring estate—than the great and large estates of the wicked are, Prov 15:16, and Prov 16:8. Psalm 37:16, "A little that a righteous man has—is better than the riches of many wicked." One old piece of gold—is worth more than a thousand new pennies; and one box of pearls—is more worth than many loads of pebbles; and one hundred pounds a year forever—is better than many hundreds in hand.
It is very observable the psalmist does not simply say, the estate—but the rich estate; the riches not of one, or a few—but of many wicked, are not comparable to that little that a righteous man has. The Hebrew word that is here rendered riches, signifies also a multitude, or an abundance, or store of riches. A little that a righteous man has is better than the multitude of riches, or the abundance of riches, or the store of riches that many wicked men have; and he gives you the reason of this in Psalm 37:17. "For the arms of the wicked shall be broken—but he upholds (or under-props) the righteous." By the arms of the wicked," you are to understand their strength, their valor, their power, their wit, their wealth, their abundance, which is all the arms they have to support and bear up themselves in the world with. Now, these arms shall be broken, and when they are broken, then, even then, will God uphold the righteous, that is, God will be a continual overflowing fountain of good to his righteous ones, so that they shall never lack, though all the springs of the wicked
are dried up round about them.
O Sirs! there are so many moths, and so many dangers, and so many crosses, and so many losses, and so many curses—which daily attend the great estates of wicked men, that they are very rarely long-lived. Ah! how many in this great city are there who have built their nests on high, and who have thought that they had laid up riches for many years, and that have said in their hearts, that their lands, and stocks, and trades, and houses, and pompous estates should abide forever—who are now broken in pieces like a potter's vessel! Ah! how often does the pride, the oppression, the lying, the cheating, the overreaching, the swearing, the cursing, the whoring, the covetousness, the drunkenness, and the wantonness of the wicked—cut the throat of all their mercies! These are the wicked nesses, which, like a fire—burns up all their outward enjoyments; and which turns their earthly paradise into a hell. It is the wickedness of the wicked which causes their prosperity to wither, and which provokes God to turn their plenty into scarcity, their glory into contempt, and their honor into shame.
It is very observable, that in the holy Scriptures the prosperous estates of the wicked are frequently compared to things of a fleeting existence, [Job 14:2; Job 21:17-18; Isaiah 29:5; 2 Kings 19:26; Job 24:24; Job 15:33; Job 20:8] to a shadow which soon passes away; to chaff, which a puff, a blast of wind easily disperses and scatters; to grass, which quickly withers before the sun; to tops of corn, which in an instant are cut off; to the unripe grape, which suddenly drops down; yes, to a dream in the night; and what is a dream—but a quick fancy, and a momentary vanity? All the riches that the wicked gain—either by their trades, or by their friends, or by their great places, or by their high offices, or by their subtle contrivances, or by their sinful compliances; and all the honor they gain in the court, or in the camp, or in the school—is but light and fleeting; it is but like the crackling of thorns under a pot. They are fading vanities— which commonly die before those who enjoy them are laid in the dust.
Oh, therefore, let all Christians be contented with their little, seeing that their little shall outlast the large estates of wicked and ungodly men! A man who has God for his portion can truly say that which no wicked man in the world can say, namely, "Surely goodness and mercy shall follow me
all the days of my life, and I will dwell in the house of the Lord forever," Psalm 23:6. The psalmist does not say that goodness and mercy should follow him a day, or a few days, or many days—but that "goodness and mercy should follow him all the days of his life." The Hebrew word which is here rendered to follow, signifies to persecute; says the psalmist, "Goodness and mercy shall follow me, as the persecutor follows him he persecutes;" that is, it shall follow me frequently, it shall follow me constantly, it shall follow me swiftly, it shall follow me earnestly, it shall follow me unweariedly. The word signifies a studious, anxious, careful, diligent following; it is a metaphor that is taken from beasts and birds of prey, which follow and fly after their prey with the greatest eagerness, closeness, and unweariedness imaginable. Thus shall mercy and lovingkindness follow David all the days of his life. And if in a temptation, he should prove so weak and so foolish as to run away from goodness and mercy—yet goodness and mercy would follow him, like as the sun going down follows with his warm beams—the traveler who walks eastward.
O—but now the mercies of the wicked are short-lived! Though the wicked flourish and spread themselves like a green tree one day; yet they are cut down the next, and there is neither root nor branch to be found, tale nor tidings to be heard of them. For in a moment, they, with all their greatness, state, pomp, and glory—are utterly vanished and banished out of the world, Psalm 37:35-37. And so, Psalm 34:10, "The young lions lack and suffer hunger—but those who seek the Lord shall not lack any good thing." Young lions are lusty, strong, fierce, and active to seek their prey, and yet for all that, they shall lack and suffer hunger. By young lions, understand:
[1.] First, All wicked rulers; men who are in the highest places and authority, as the lion is the king of beasts, Prov 28:15; Ezek 32:2.
[2.] Secondly, By lions they understand all cruel oppressors, who are still oppressing and grinding of the faces of the poor. Prov 30:30; "rich oppressors," as the Septuagint renders it, "who live on the spoil of the poor, and are never satisfied."
[3.] Thirdly, By lions, they understand the tyrants and the mighty Nimrods of the world, who are sometimes called lions, Jer 2:15; 1 Chron
11:22; Nah 2:13.
[4.] And lastly, By lions, they understand all the crafty and subtle politicians of the earth. Ezek 38:13, "The lion lurks very craftily and secretly for his prey." The sum of all is this—That wicked men who are in the highest authority, and that great oppressors, cruel tyrants, and crafty politicians—shall be impoverished, and brought to poverty, beggary, and misery. And this we have often seen verified before our eyes.
O Christian! what though you have but a little of this world—yet the God of all mercies, and all the mercies of God; the God of all comforts, and all the comforts of God—are yours! What more would you have? In God is fullness—all fullness, infinite fullness; and if this, with a little of the world, will not satisfy you—I know not what will. If a God for your portion will not content you, all the world will never content you. Shall Diogenes, a heathen, be more content with his tub to shelter him, and with his dish to drink in, than Alexander was with all his conquests? And shall not a Christian sit down contented and satisfied in the enjoyment of God for his portion, though he has but a tub to shelter him, bread to feed him, and a dish of water to refresh him?
(3.) Thirdly, If God is the saint's portion—those sinners are much mistaken, who judge the saints to be the most unhappy men in the world. There are no men under heaven in such a blessed and happy estate as the saints are, Balaam himself being judge, Num 23:5-11. A man who has God for his portion, is honorable even in rags, Psalm 16:3. He has some beams, some rays, of the majesty and glory of God stamped upon his soul, and shining upon his face, and glittering in his life; and he who is so blind as not to behold this, is worse than Balaam the witch. Though the blind Jews could see no form, nor loveliness, nor beauty in Christ that they should desire him, Isaiah 53:2; yet the wise men who came from the east could see his divinity sparkling in the midst of the straw; they could see a heavenly majesty and glory upon him when he lay among the beasts, when he lay in a manger, Luke 2:7. Witness their tedious journey to find him, and witness their worshiping of him, and witness those rich and royal presents which they brought unto him, Matt 2:11.
So though the blind sots of the world can see no beauty, nor loveliness,
nor glory, in the saints, or upon the saints—which should render them amiable and desirable in their eyes; yet God, and Christ, and angels, and those who are wise in heart and wise to salvation, can see a great deal of divine beauty, majesty, and glory upon all those who have God for their portion. There is no happiness compared to that of having God for a man's portion. Psalm 144:15, "Happy is that people who are in such a case" (but give me that word again), "yes, happy is that people whose God is the Lord." He who does not have God for his portion, can never be happy; and he who enjoys God for his portion can never be miserable.
Augustine, speaking of one who, passing by a stately house which had fair lands about it, and asking another whom he met to whom that house and lands belonged, he answered, 'to such an one.' Oh, says he, that is a happy man indeed. No, says the other, not so happy as you think; for it is no such happiness to have that house and land—but he is happy indeed, who has the Lord for his God—for that is a privilege which exceeds all things put together. For, says he, he who has honor and riches may go to hell for all them—but he who has God to be his God, is sure to be everlastingly happy.
According as a man's portion is, so is he. Now, if God is a man's portion, who is the spring, the fountain, the top of all excellency and glory—then certainly that man must needs be an excellent man who has God for his portion; and upon this score it is that the righteous man is more excellent than his neighbor. Let the righteous man's neighbor be ever so great, and ever so rich, and ever so mighty, and ever so noble—yet if he has not God for his portion, the righteous man is more excellent than he. And the reason is evident, because he has that God for his portion—which is the most eminent and excellent portion. O sirs! if God is most excellent, if God is alone excellent, then they must needs be most excellent, who have God for their portion.
It is very observable that, according to the excellency of God, the excellency of the saints is in some proportion hinted at in Scripture; as in that Deut 33:26,29, There is none like unto the God of Jeshurun;" and presently it follows, "Happy are you, O Israel; who is like unto you?" or, Oh the happinesses of you, O Israel! Oh the multiplied happiness, the
heaped-up happiness—which attends Israel! The saints who have God for their portion, are the world's paragons; they are worthies "of whom this world is not worthy;" they are such great, such noble, such worthy worthies—that this world is not worthy to think on them, to look on them, to wait on them, or to enjoy their company. One saint who has God for his portion—is more worth than all the millions of sinners in the world that have not God for their portion. God delights to reflect his glory upon his saints; for as there are none like to God, so there are none like to the people of God. Look! as God is great, so his people are great; and so in that 2 Sam 7:22-23, "Therefore you are great, O Lord God; for there is none like you, neither is there any God besides you, according to all that we have heard with our ears; and what one nation in the earth is like your people?" Look! as the excellency of God rises—so in a proportion the excellency of the saints rises; and Look! as there are no gods in all the world which are so excellent as God is—so there are no people in all the world who are so excellent as the people of God are.
Everyone who has God for his portion resembles the child of a king, as Zebah and Zalmunna said to Gideon of his brethren, Judg 8:18. If you look upon their divine and heavenly origin, you shall find that they are born of the blood-royal, and that they are the sons of the King of kings, and Lord of lords! Yes, all the saints who have God for their portion, are kings. Rev 1:6, "And has made us kings and priests unto God and his Father." [Rev 17:14; Rev 5:10; Dan 7:27; 1 Cor 3:22-23; Psalm 34:14; Heb 1:14; Psalm 45:13; 1 Cor 1:30] They have the power, sovereignty, and authority of kings, they are privileged as kings, they are guarded as kings, they are adorned as kings, they are entertained as kings, they feed as kings—they feed high, they live upon God and Christ, and all the glory of heaven; and they are clothed as kings—they are clothed with Christ's righteousness, and with the garments of joy and gladness.
Kings have great alliance, and so have the saints who have God for their portion. Kings have a very great influence, and so have those who have God for their portion. A man in rags who has God for his portion—is a more honorable person than the greatest monarch on earth, who has only the world for his portion. I have read of Alexander the Great, and of Pompey the Great, and of Charles the Great, and of Abner the Great, and
of Herod the Great; but what were all these great men but grasshoppers, compared to the saints who have God for their portion? Men who have had God for their portion have been very famous, illustrious, and glorious —when they have been friendless, and houseless, and penniless; yes, when they have been under the swords, and saws, and harrows of persecution.
When Maximian, the tyrant, had plucked out one of Paphnutius the Confessor's eyes, that good emperor Constantine saw such a luster, beauty, and glory upon Paphnutius, that he fell upon him and kissed him; and he kissed that very hole most, wherein one of the Confessor's eyes had been, as being most ravished and delighted with that hole. The name of him who has God for his portion shall live, when the name of the wicked shall rot, Prov 10:7; Psalm 112:9. His name shall be written in golden characters upon marble, when the name of the wicked shall be written in the dust.
The blind besotted world are sadly mistaken, who are ready to set the crown of honor and happiness upon any heads, rather than upon theirs who have God for their portion. Look! as Samuel, beholding the beauty and stature of Eliab, would needs have him anointed, and the crown set upon his head; when the crown was designed for David at the sheepfold, 1 Sam 16:6,12. So vain men are very apt to set the crown of happiness upon their heads who have the greatest share in this world; whereas the crown of happiness and blessedness is only to be set on the heads of those who have God for their portion. What the Queen of Sheba said of Solomon's servants, "Happy are your men, happy are these your servants—who stand continually before you, and who hear your wisdom," 1 Kings 10:8, is here very applicable to the saints—"Happy, happy, yes, thrice happy are those precious sons and daughters of Zion, who have God for their portion." A man who has God for his portion shall live happily and die happily, and after death he shall remain happy to all eternity. Therefore we may well cry out, "Oh, the happiness and blessedness of that man who has God for his portion!" But,
(4.) Fourthly, If the saints have such an excellent, such a matchless, portion, oh, then, let them never set their hearts and affections upon any earthly portions, Prov 23:5. It is true, O Christian, you may
lay your hand upon an earthly portion—but you must never set your heart upon an earthly portion. Psalm 62:10, "If riches increase, set not your heart upon them." The Hebrews put the heart for the thoughts, affections, love, desire, joy, hope, confidence, etc. If riches increase, oh, set not your thoughts upon them; if riches increase, oh, set not your affections upon them; if riches increase, oh, set not your love upon them, set not your desires upon them, set not your joy and delight upon them; nor ever place your hope or confidence in them.
Oh! what a shame and dishonor would it be, to see men of great estates to rake in dunghills, and to sweep filthy streets! And is it not a greater shame, a greater dishonor, to see those who have the great God for their portion, to set their hearts and affections upon earthly trifles? It was a noble speech of that heathen, Themistocles, who, seeing something glisten like a pearl in the dark, scorned to stoop for it himself—but bid another stoop, saying, 'Stoop you, for you are not Themistocles.' Oh! it is below a holy Christian, a gracious Christian, a noble Christian—who has God for his portion, to stoop to the trifles of this world. A holy Christian will set his feet upon those very things, which the men of the world set their hearts.
Rev 12:1, "And there appeared a great wonder in heaven, a woman clothed with the sun, and the moon under her feet, and upon her head was a crown of twelve stars." The church is compared to a woman for her weakness, for her lovingness, for her loveliness, and for her fruitfulness; and being clothed with the Sun of righteousness, she has the moon, that is, the world, under her feet. The church treads under her feet all temporary and transitory things, which are as changeable as the moon. She treads upon all worldly and carnal enjoyments and contentments, as things below her, as things not worthy of her. What vanity is it for a great man to set his heart on bird's nests, and paper kites which boys make fly in the air? And as great, yes, a greater vanity it is for the saints who have God for their portion, to set their hearts upon the poor little low things of this world.
"It is not for you to be a-fishing for minnows—but for towns, forts, and castles," said Cleopatra to Mark Antony. So say I, it is not for you who have God for your portion, to be a-fishing for the honors, riches, and
preferments of the world; but for more grace, more holiness, more communion with God, more power against corruptions, more strength to withstand temptations, more abilities to bear afflictions, more sense of divine love, and more assurance of interest in Christ, and in all that glory and happiness which comes by Christ.
When Alexander heard of the riches of India, he regarded not the kingdom of Macedonia—but gave away his gold; and when he was asked, what he kept for himself? he answered, 'the hope of better and greater things.' O Christians! when you look upon those riches of grace, those riches of glory, those riches of justification, those riches of sanctification, and those riches of consolation—which are in that God who is your portion—how should you disregard, how should you despise, how should you scorn the great things, and the mirthful things of the world! It was a notable speech of one, 'I desire neither wealth nor honor—any more than a feeble horse does an heavy saddle.'
O Christians! you have many thousand excellencies in God to set your affections upon, and you have many thousand excellencies in Christ to set your affections upon, and you have many thousand excellencies in the Spirit to set your affections upon, and you have many thousand excellencies in the covenant to set your affections upon, and you have many thousand excellencies in the gospel to set your affections upon, and you have many thousand excellencies in the ordinances to set your affections upon, and you have many thousand excellencies in promises to set your affections upon, and you have many thousand excellencies in prophecies to set your affections upon, and you have many thousand excellencies in choice providences to set your affections upon, and you have many thousand excellencies in the saints to set your affections upon. Therefore, for shame—set not your affections upon things below, set not your hearts upon things which perish, Col 3:1.
A man can never come to set his heart upon any earthly portion—but that God will either embitter it, or lessen it, or cloud it, or wholly strip him of it. Therefore sit loose, I say again, sit loose in your affections to all worldly enjoyments. But,
(5.) Fifthly, If the saints have such a glorious, such an incomparable
portion; then let them be cheerful and comfortable under all worldly crosses, losses, and troubles, Acts 5:17-42; Rom 5:2-4. With what a Roman spirit do many vain men of great estates bear up under great losses and crosses; and shall not grace do more than nature? Shall not the Spirit of God do more than a Roman spirit? O sirs, how can you look upon God as your portion, and not bear up bravely under any worldly loss? Heb 10:34. "You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions." They had God for their portion, and the joy of the Lord was their strength, and therefore they could rejoice in whatever damage came upon them by the hand of violence.
And so David could comfort himself in his God, and encourage himself in his God—when Ziklag was burned, his wives and children carried captive, and the people were ready to stone him, 1 Sam 30:6. Now all was gone, he looks up to God as his portion, and so he bears up bravely and cheerfully in the midst of all extremity of misery.
And so Habakkuk was a man of the same noble temper, as you may see in that Hab 3:17-18. "Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls—yet I will rejoice in the Lord, I will be joyful in God my Savior."
"Though the fig tree does not bud—yet I will rejoice in the Lord." Ay—but that is nothing, to rejoice in the Lord as long as there is fruit on the vines; ay—but says he, "Though are no grapes on the vines—yet I will rejoice in the Lord." Ay—but that is nothing, to rejoice in the Lord so long as the labor of the olive crop does not fail; ay—but says he, "Though the olive crop fails—yet I will rejoice in the Lord." Ay—but that is nothing, to rejoice in the Lord so long as the fields yield their produce; ay—but says he, "Though the fields produce no food—yet I will rejoice in the Lord." Ay —but that is nothing, to rejoice in the Lord, so long as there are sheep in the pen; ay—but says he, "Though there are no sheep in the pen—yet I will rejoice in the Lord." Ay—but that is nothing, to rejoice in the Lord, so long as there are cattle in the stalls; yes—but says he, "Though there are no cattle in the stalls—yet will I rejoice in the Lord, and joy in the God of
my salvation."
Habakkuk could rejoice in the Lord, and joy in that God who was his portion, not only when all delightful comforts and contentments should fail—but also when all necessary comforts and contentments should fail. Habakkuk was a man of raised spirit; he knew that he had that God for his portion—who contained in himself all comforts and contentments, and who could easily make up the lack of any comfort or contentment; and who would certainly be himself in the place of every comfort and contentment; and in the power of this faith he rejoices and triumphs in a day of thick darkness and gloominess.
1 Sam 1:5,18, "But unto Hannah he gave a worthy portion, for he loved Hannah, and her countenance was no more sad." O my brethren, it does never befit those who have God for their portion, to walk up and down the world with clouded countenances, with saddened countenances, or with dejected countenances, etc., and therefore, under all your crosses and losses—wipe your eyes, and walk up and down with pleasant countenances, with cheerful countenances, and with smiling countenances, and this will be an honor to God, and an honor to religion, and an honor to your profession, and an honor to that saintship which is too much slighted and scorned in the world.
Indeed, when wicked men are exercised with crosses and losses, it is no wonder to see them behave like madmen, and see them act bitterly, like Micah, when he cried out, "They have taken away my gods—what more do I have?" Wicked men's bags and goods are their gods; they are their portion, they are their all; and when these are gone—all is gone with them; when these are taken away—all is taken away with them. Therefore it is no wonder to hear them cry out, "Undone, undone!" and to see them sit down and weep, as if they were resolved to drown themselves in their own tears.
But you who have God for your portion—you have such a portion which shall never be taken from you. As Christ told Mary, "You have chosen the better part which shall never be taken from you," Luke 10:42. Therefore it highly concerns you to bear up bravely, as well when you have but little— as when you have much; and as well when you have nothing—as when
you have everything. You shall be sure to enjoy all in God, and God in all; and what more would you have?
Seneca once told a courtier who had lost his son, that he had no cause to mourn either for that or anything else—because Caesar was his friend! O then, what little cause have the saints to mourn for this or that loss— considering that God is their friend; yes, which is more, that God is their portion! I have read of a company of poor Christians, who, being banished to some remote parts, and one seeing them pass along, said, that it was a very sad condition that those poor people were in, to be thus banished from the society of men, and to be made companions with the beasts of the field. True, said another, it would be a sad condition indeed —if they were carried to a place where they could not find their God; but let them be of good cheer, for God goes along with them, and will follow them with the comforts of his grace wherever they go.
Would it not make a man either sigh or laugh to see a man lament and carry on bitterly for the loss of his shoestrings, when his purse is safe; or for the loss of a little stick, when all his goods are safe; or for the burning of a pig-stye, when his dwelling-house is safe; or for the loss of his scabbard, when his life is safe? And why, then, should a Christian lament and take on for the loss of this or that—so long as his God is safe, and his portion is safe? But,
(6.) Sixthly, If the saints have such an excellent and such a transcendent portion, as has been shown—then away with all sinful shifts, ways, courses, and compliances to gain an earthly portion. Was it not horrid, yes, hellish baseness in Ahab, who had a whole kingdom at his command, to steal poor Naboth's vineyard, by false swearing, hypocrisy, treachery, cruelty, and murder? 1 Kings 21. But, certainly, it is a far greater baseness and wickedness in those who have God for their portion, or at least pretend to have God for their portion—to be a-swindling, and a-shifting, and a-complying with the lusts of men, and with the abominations of the times; and all to keep what they have, or else to raise themselves, and greaten themselves, and enrich themselves, by others' ruin. These men might do well to make Jer 17:11 their daily companion —"Like a bird that hatches eggs she has not laid, so are those who get their wealth by unjust means. Sooner or later they will lose their riches
and, at the end of their lives, will become poor old fools."
The crafty fox in the fable congratulated himself to think how he had tricked the crow out of his breakfast; but when he had eaten it, and found himself poisoned with it—he wished that he had never meddled with it. O sirs! there is a day a-coming, wherein men shall wish that they had never labored to sin themselves into honors, riches, preferments, high offices, and high places—when God shall let some scalding drops of his wrath to fall upon their spirits—who have sold all their concernments, and their own consciences—to gain riches and high offices! How will they curse the day wherein they were born, and be ready, by the knife or the noose, to put an end to their most wretched days! Oh what a sad and lamentable thing would it be to see men worth many thousands a-year a-purloining from others! But it is a far more sad and lamentable thing to see men who pretend to have God for their portion, to act all this, and more than this— and all to lay up an earthly portion for themselves.
How many be there in these days who pretend very high towards God, and yet "sell the righteous for silver, and the poor for a pair of shoes," Amos 2:6; yes, who pollute the name of God, the worship of God; and that slay the souls of men for handfuls of barley, and pieces of bread; and who will say anything, or swear anything, or bow, or crouch to anything— for a piece of silver and a morsel of bread, or to be put into one of the priest's offices, Ezek 13:19; 1 Sam 2:36. O Christian, you have all honors and riches and preferments in that God who is your portion; and why then should you go about to sin yourself into the enjoyment of those things which you have already in your God? Have you forgot that Solomon got more hurt by his wealth, than ever he got good by his wisdom? and that David was best in a wilderness, and that our stomachs are usually worse in summer, and that the moon is furthest from the sun when it is fullest of light; and that all that a man gets by breaking with God and his conscience, he may put in his eye; and that the coal that the eagle carried from the sacrifice to her nest, set all on fire.
Have you forgotten what is said of Abraham in that Gen 13:2, namely, "That he was very rich in cattle, in silver, and in gold?" The Hebrew word which is here rendered rich, signifies heavy, to show that riches are a very heavy burden, and oftentimes a hindrance in the way to heaven. Oh!
how vain, how uncertain, how vexing, and how fleeting are the great things of the world! How unfit do they make many men to live; and how unwilling do they make many men to die! Oh what is gold in the purse— when there is guilt upon the conscience! What are full bags—when sin and wrath are at the bottom of them! O Christians! you have an infinite fullness in that God who is your portion, and that fills all in all. Why then should you break the hedge—to gain the world? But,
(7.) Seventhly. If the saints have such an excellent, glorious, and incomparable portion, 1 Cor 1:31, oh then let them glory in their portion; let them rejoice and delight themselves in their portion. Man is a creature very apt and prone to glory in earthly portions, when he should be a-glorying in the Lord. Jer 9:23-24, "Thus says the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches— but let him who glories, glory in this, that he understands and knows me, that I am the Lord who exercise loving-kindness, judgment, and righteousness in the earth; for in these things I delight, says the Lord." Isaiah 41:16, "You shall rejoice in the Lord, and shall glory in the Holy One of Israel." Isaiah 45:25, "In the Lord shall all the seed of Israel be justified, and shall glory."
Oh how should the saints, who have God for their portion, make their boast of their God, and rejoice in their God, and glory in their God! Shall the men of the world glory in an earthly portion—and shall not a saint glory in his heavenly portion? Shall they glory in a portion that they have only in hope—and shall not a Christian glory in that portion that he has already in hand? Shall they glory in a portion that they have only in reversion—and shall not a saint glory in that portion that he has in present possession? Shall they glory in their hundreds and thousands a year—and shall not a Christian glory in that God that fills heaven and earth with his glory? In all the scriptures there is no one duty more pressed than this—of rejoicing in God; and indeed, if you consider God as a saint's portion, there is everything in God that may encourage the soul to rejoice in him, and there is nothing in God that may in the least discourage the soul from rejoicing and glorying in him.
O Christians, the "joy of the Lord is your strength," Neh 8:10; it is your
doing strength, and your bearing strength, and your suffering strength, and your prevailing strength; it is your strength to work for God, and it is your strength to wait on God, and it is your strength to exalt and lift up God, and it is your strength to walk with God; it is your strength to live, and your strength to die. Therefore be sure to keep up your joy in God. It is one of the saddest sights in all the world to see a man who has God for his portion, with Cain to walk up and down this world with a dejected countenance. It was holy joy and cheerfulness that made the faces of several martyrs to shine as if they had been the faces of angels. One observes of Crispina, that she was cheerful when she was arrested, and joyful when she was led to the judge, and merry when she was sent to prison, and so she was when bound, and when lift up in a cage, and when examined, and when condemned.
O Christians! how can you number up the several souls that you deject, the foul mouths that you open, and the bad reports that you bring upon the Lord and his ways—by your sad, dejected, and anxious walking! It is very observable that the Lord takes it so very unkindly at his people's hands—when they go sighing, lamenting, and mourning up and down; whereas they should be a-rejoicing and a-delighting of themselves in him and his goodness—that he threatens to pursue them to the death with all manner of calamities and miseries upon that very score. Deut 28:47-48, "Because you have not served the Lord your God with joy and enthusiasm for the abundant benefits you have received, you will serve your enemies whom the Lord will send against you. You will be left hungry, thirsty, naked, and lacking in everything. They will oppress you harshly until you are destroyed." But,
(8.) Eighthly. If the saints have such a great, such a large, and such an allsufficient portion as has been showed they have, then certainly they shall never lack anything that is good for them. David tells you that his cup run over, Psalm 23:5-6. The words are an allusion to the Hebrew feasts. David's table was richly and nobly spread, both in sight and spite of all his enemies. In one God—is every good; and what can he lack, who enjoys that God? God is a bundle of all goodness and sweetness. And Look! as God is the best God, so he is the greatest and the fullest good. He can as easily fill the most capacious souls up to the very brim
with all inward and outward excellencies and mercies—as Christ did once fill those waterpots of Galilee up to the very brim with wine, John 2:1-11. If God has enough in himself for himself—then certainly he has enough in himself for us. That water which can fill the sea—can much more easily fill my cup or my pot. "My people shall be satisfied with goodness, says the Lord," Jer 31:14; "And I will make an everlasting covenant with them, that I will not turn away from them to do them good, yes, I will rejoice over them to do them good; and I will plant them in this land assuredly with my whole heart, and with my whole soul," Jer 32:40-41; "My God shall supply all your need," Phil 4:19, or, "My God shall fill up all your need," as he did the widow's vessels in that 2 Kings 4:3-6. Godliness has the promise both of this life and that which is to come, 1 Tim 4:8.
He who has God for his portion, shall have all other things cast into his store, as paper and packing thread is cast into the bargain; or as an handful of corn is cast into the corn you buy; or as hucksters cast in an extra among the fruit you buy; or as an inch of measure is given into a yard of cloth, Matt 6:25,31-33. O sirs, how can that man be poor, how can that man lack—who has the Lord of heaven and earth for his portion? Surely he cannot lack light—who enjoys the sun; nor he cannot lack bread—who has all sorts of grain in his barns, nor can he lack water—who has the fountain at his door; no more can he lack anything—who has God for his portion—who is everything, and who will be everything to every gracious soul.
O Christians! the thought, the tongue, the desire, the wish, the conception —all fall short of God, and of that great goodness which he has laid up for those who fear him, Psalm 31:19; and why then should they be afraid of any real lack? Psalm 104:10-31. How does that pretty bird, the robinredbreast, cheerfully sit and sing in the chamber window, and yet knows not where he shall get the next meal, and at night must take up his lodging in a bush. Oh what a shame is it that men who have God for their portion should act below this little bird.
I have read of famous Mr. Dod, who is doubtless now high in heaven, who intended to marry, was much troubled with fears and cares how he would live in that condition, his incomes being so small that they would but maintain him in a single condition; and looking out at a window, and
seeing a hen scraping for food for her numerous chicks about her, thought thus with himself—'This hen did but live before it had these chickens, and now she lives with all her little ones;' upon which he added this thought also, 'I see the fowls of the air neither sow nor reap, nor gather into barns, and yet my heavenly Father feeds them,' Matt 6:25; and thus he overcame his fears of lacking any necessity. O Christians! you have such a Father for your portion—as will as soon cease to be—as he will cease to supply you with all things necessary for your good. It was a good saying of one, 'I would desire neither more nor less than enough; for I may as well die of a surfeit as of hunger, and he is rich enough who lacks not bread, and high enough in dignity who is not forced to serve.
Rather than Israel should lack—did not God feed them with manna in the wilderness? and rather than Elijah and the widow should not have their needs supplied—did not God work a miracle, by causing the handful of meal in the barrel, and the little oil in the cruse, to last and hold out until he supplied them in another way? Rather than Elijah shall lack, God will feed him by a raven, and by that miraculous operation save him from a perishing condition. O Christians! all the attributes of God are so engaged for you, that you cannot lack; and all the promises of God are so engaged to you that you cannot lack; and all the affections of God are so set upon you that you cannot lack; and why then should you fear for your necessities?
O Christians! has God given you his Son, his Spirit, his grace, his glory, yes, himself—and will he deny you lesser things, "He who did not spare his own Son, but gave him up for us all--how will he not also, along with him, graciously give us all things?" Romans 8:32. Has he given you those things which are more worth than ten thousand worlds—and will he not give you bread to eat, and clothing to put on? Has he given you those spiritual riches that infinitely exceed and excel all the riches, rubies, and pearls in the world—and will he deny you a little money in your purses to afford your necessities until you come to heaven? Has he given you a crown—and will he deny you a crust? Has he given you his royal robes—and will he deny you a few rags? Has he given you a royal palace— and will he deny you a poor cottage to shelter you from the stormy winter and from the scorching summer? Does be feed his enemies, and clothe
his enemies, and protect his enemies, and provide for his enemies—who are under his wrath and curse—and will he not do as much for you, O you of little faith? Will he do so much for those who hate him—and will he not do as much for those who love him? Doubtless he will. Will he feed the ravens, and provide for the ox and the donkey, and clothe the grass of the field; and will he allow you, who are his love, his joy, his delight, to starve at his feet, for lack of necessities? Surely not!
But suppose you were under many real needs—yet certainly this very consideration, that the Lord is your portion, should quiet your hearts, and bear up your spirits bravely under them all. Jerome tells us of one Didymus, a godly preacher, who was blind; Alexander, a godly man, coming to see him, asked him whether he was not sorely troubled and afflicted for lack of his sight. Oh yes, said Dydimus, it is a very great affliction and grief to me. Whereupon Alexander chide him, saying, Has God given you the excellency of an angel, of a Christian, and are you troubled for that which rats and mice, and brute beasts enjoy? O Christians! if God has given you himself for a portion, then certainly it is a sinful thing, a shameful thing, an unworthy thing for you to be so troubled, afflicted, and grieved—because you lack this and that worldly contentment and enjoyment, which God bestows upon such whose wickedness has debased them below the ox and the donkey, I mean, men of beastly spirits, and beastly principles, and beastly practices, Isaiah 1:23. Look! as Benjamin's portion was five times greater than his brethren's, Gen 43:34; so those who have God for their portion have five thousand times a greater portion than the wicked of the world, whose portion only lies in perishing trifles, and in foolish vanities. Therefore there is no just reason, no Scripture reason, why they should be afraid of wants. But,
(9.) Ninthly, If the saints have such a great, such a large, such an allsufficient, such an infinite, and such an incomparable portion, as has been made evident they have, oh then, away with all inordinate cares for the things of this life. Oh say to all vexing, wasting, distracting, and disturbing cares, as Ephraim once said to his idols, "Get you hence, for what have I any more to do with you?" Hos 14:8. Christ's counsel should lie warm upon every man's heart, who has God for his portion, "So don't worry, saying, 'What will we eat?' or 'What will we
drink?' or 'What will we wear?' For the idolaters eagerly seek all these things; and your heavenly Father knows that you need them." Matt 6:3132; and so should the apostle's, "Cast all your care on him; for he cares for you," 1 Pet 5:7, and so should the psalmist's also, "Cast your burden upon the Lord, and he shall sustain you—he shall never allow the righteous to be moved," Psalm 55:22.
Some write that lions sleep with their eyes open and shining; but the Lion of the tribe of Judah, the Lord Jesus Christ, who is the keeper of Israel, never slumbers nor sleeps; his eyes are always open upon the upright; he still stands sentinel for his people's good, and therefore why should inordinate cares eat up the hearts of Christians? O Christians! of all burdens, the burden of carking cares will sit the heaviest upon your spirits. There is no burden that will bow you and break you like this. Inordinate cares and worries—vex the heart, they divide the heart, they scratch and tear the heart, they pierce and wound the heart through and through with many sorrows, 1 Tim 6:10. Inordinate cares will either crowd out duties, as in Martha, Luke 10:40, or else they will crowd into duties and spoil duties, as in that Luke 8:14, "the cares of the world choke the word."
Look! as Pharaoh's ill-favored lean cows ate up the fat cows, Gen 41:4, so all inordinate ill-favored cares will eat up all those fat and noble cares for God, for his glory, for heaven, for holiness, for grace, for glory, for power against corruptions, for strength to resist temptations, and for support and comfort under afflictions, etc., with which the soul should be filled and delighted. Oh that you would forever remember these few things, to prevent all inordinate, distrustful, and distracting cares.
[1.] First, That they are a dishonor and a reproach to the all-sufficiency of God; as if he were not able to supply all your needs, and to answer all your desires, and to support you in all your distresses, and to deliver you out of all your calamities and miseries, etc.