Front matter (continued, part 40)
who has God for his portion. Then there is no man in a parish, a country, a kingdom—compared to him who has God for his portion. A man who has God for his portion, has a higher esteem and a greater respect for a Job, though stripped of all, and sitting upon a ash-heap, than he has for a wicked Ahab, though sitting on his royal throne.
Paul set a higher price upon Onesimus, though but a servant, a slave, because he had God for his portion—than he did upon Nero, though he was a great and mighty emperor, Philem 10,12,17; 2 Tim 4:17. And king Ingo valued poor ragged Christians who had God for their portion—above all his glittering pagan nobles who had only the world for their portion, saying, that when all his pagan nobles should, in all their pomp and glory, be turned into hell; those poor Christians, who had God for their portion, should be his consorts and fellow-princes in heaven.
Look! as men who have their portion in this world do value men according to their worldly portions, so that those who have most gold and silver, and rr have most lordships and lands—they are the best men, the happiest men, the only men in their eyes. Just so, a Christian who has God for his portion, sets the highest value upon those who have God for their portion; and there are no men in all the world who are so high in his books as they are. A man who has a saving interest in God loves none, nor likes none, nor honors none, nor delights in none, nor exalts none, nor values none—compared to those who have God for their portion. Though the men, the great men of this world may sit in the uppermost seats at his table—yet those who have God for their portion, sit in the uppermost rooms of his heart. The Jews say that those seventy souls that went with Jacob into Egypt, were as much worth as all the seventy nations in the world. And I may say, that one soul who has God for his portion, is more worth than all the souls in the world, who have only the world for their portion. A man who has God for his portion, cannot but set a very high value upon all those who have God for their portion, though in minor disputable things they may differ from him. A man who has God for his portion, had rather live with those who have God for their portion in a prison, in a dungeon—than live with those who have only the world for their portion in a royal palace. As Algerius, an Italian martyr, was accustomed to say, that he had rather live in prison with Cato—than with
Caesar in the palace. And Doctor Taylor, the martyr, rejoiced exceedingly that ever he came into prison, because he came there to have acquaintance with that angel of God, John Bradford, as he calls him.
A man who has God for his portion, does as it were, tie those who have God for their portion, around his heart. Oh, he is always best when they are most in his eye, and nearest to his heart. It is his happiness on this side happiness to enjoy communion with them; and it is the greatest unhappiness in this world to be separated from them, Psalm 120:5-7. A man who has God for his portion, values the company of those who have God for their portion—above all other company in the world; and he values the favor of such—above all other men's favor in the world; and he values the prayers of such—above all other men's prayers in the world; and he values the counsels of such—above all other men's counsel in the world; and he values the experiences of such—above all other men's experiences in the world; and he values the interest of such—above all other men's interest in the world; and he values the hopes and expectations of such—above all other men's hopes and expectations in the world; and he values the examples of such—above the examples of all other men in the world; and he values the displeasure and anger of such— above all other men's displeasure and anger in the world. But,
[11.] Eleventhly, If God is your portion—then you are his portion. If you have a saving interest in God—then God has a saving interest in you; if you have a property in God—then God has a property in you; if God is truly yours—then you are really his. Song 2:16, "My beloved is mine—and I am his." Psalm 119:94, "I am yours—save me!" I am not mine own, I am not sin's, I am not Satan's, I am not the world's, I am not friends', I am not relations'—but I am yours, save me! I am really yours, I am totally yours, I am solely yours, I am everlastingly yours, save me! Ezek 16:8, "I entered into covenant with you—and you became mine!"
Deut 32:9, "For the Lord's portion is his people; Jacob is the lot of his inheritance." Though God's people are despised of the world—yet they are dear to God, for they are his portion. In these words, "Jacob is the lot of his inheritance," he alludes to the division of the land of Canaan, as if the sons of Jacob had fallen to him by lot. The Lord's people are as dear to God, and as near to God, and in as great account with God; as earthly
portions and inheritances are or can be among the sons of men. Jer 12:10, "Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion (or as the Hebrew has it, 'my portion of desire or of delight') a desolate wilderness." God's people are not only his portion—but they are his pleasant portion, yes, they are his desirable portion, his delightful portion. If the Lord is your portion, then you are his inheritance, Isaiah 19:25; and his peculiar treasure, Exod 19:5; and his glory, Isaiah 46:13; and his ornament, Ezek 7:20; and his throne, Jer 17:12; and his diadem, Isaiah 62:3; and his jewels, Mal 3:17. These scriptures speak out plainly and clearly that great property and interest that God has in all those who have a property and interest in him.
O Christians! Look! that as in all God has—you have an interest; so in all your concerns—God has an interest. And look! as what God is—he is for you; so what you are—you are for God. And look! as God is sincerely for you—so you are sincerely for God; and as God is wholly for you—so you are wholly for God; and as God is only for you—so you are only for God; and as God is in all things for you—so in all things you are for God; and as God is at all times for you—so you are at all times for God.
O Christians! There are none under heaven who have that interest in you —as God has—if indeed he is your portion. Look what interest the head has in the members, the husband in the wife, the father in the child, the Lord in his servant, the general in his soldier, and the prince in his subject—that, all that, and more than that—has God in all those who have a saving interest in him. There is no man in the world who has such an interest in himself, as God has in him—-if indeed God is his portion. Sin cannot say to a man who has God for his portion, 'You are mine!' Nor Satan cannot say to a man who has God for his portion, 'You are mine!' Nor the world cannot say to a man who has God for his portion, 'You are mine!' Nor the creature cannot say to a man who has God for his portion, 'You are mine!' It is only God who can say to such a man, 'You are mine!'
As in marriage, none can say, 'This woman is mine'—but the husband; so none can say to a man who has God for his portion, 'You are mine'—but God alone. Look! as no man can truly say, that 'God is my Lord, and my God, and my father, and my friend, and my wisdom, and my counsel, and
my righteousness, and my consolation, and my salvation, and my portion, and my light, and my life, and my love, and my rock, and my fortress, and my deliverer, and my strength, and my shield, and my high tower, and my help, and my happiness, and my blessedness, and my all in all'—but he who has God for his portion; so none but God can look upon a gracious person, and say, 'This gracious person is mine; he is my bride, my child, my friend, my favorite, my beloved, my darling, my joy, my crown! His heart is set upon me, and his love is inflamed towards me, and his trust and confidence is fixed on me, and his desires and longings are running out after me, and all his joys and delights are terminated in me!' But,
[12.] Twelfthly, If God is your portion—then certainly the least of God is very dear and precious to you. Oh then the least truth of God will be very precious to you, and the least command of God will be very precious to you, and the least child of God will be very precious to you, and the least concern of God will be very precious to you. Look! as the least beam of light is precious, and as the least drop of honey is precious, and as the least dust of gold is precious, and as the least degree of health and strength is precious, and as the least measure of liberty is precious; so the very least of God is very precious to that man who has God for his portion. Look! as every little piece and parcel of a worldly man's portion is very dear and precious to him, so every little piece and parcel of God—if I may so speak—is very dear and precious to him who has God for his portion.
The least glimpse and manifestations of the love and favor of God, the least taste of the mercies of God, the least anointings of the Spirit of God, the least communications of the grace of God, and the least drops of the consolations of God—are exceedingly sweet and precious to him who has God for his portion. The least good look that a man has from God, and the least good word that a man hears from God, and the least love letter and love token that a man receives from God, is exceedingly precious to that man who has God for his portion. "One day in your courts is better than a thousand elsewhere," Psalm 84:10. He does not say, One year in your courts is better than a thousand elsewhere—but "One day in your courts is better than a thousand elsewhere;" nor does he not say, One quarter of a year in your courts is better than a thousand elsewhere—but "One day
in your courts is better than a thousand elsewhere;" nor he does not say, One month in your courts is better than a thousand elsewhere—but "One day in your courts is better than a thousand elsewhere;" to show that the very least of God is exceeding precious to a gracious soul who has God for his portion.
Now by these twelve particulars you may all know whether God is your portion or not, except you are resolved beforehand to put a cheat upon your own immortal souls, and so to make yourselves miserable in both worlds. And let thus much suffice for this use of trial and examination.
Now if, upon trial and examination, any of you shall come to some comfortable satisfaction in your own spirits, that God is your portion, and that you have an undoubted interest and property in God, oh then I would upon the knee of my soul entreat and beseech you, I might say, charge and command you, to evidence and declare to all the world your interest and property in God.
But you will say, How should we evidence and declare to the world our interest and property in God? we are willing to do it, if we did but know how we should do it. Why then, thus:
[1.] First, Evidence and declare your interest and property in God—by your laboring and endeavoring with all your might to draw on others to get a saving interest and property in God. [Num 10:29; John 1:39-49; John 4:28-30; Acts 10:24-27] O Christians! have you been convinced of the necessity and excellency of interest and property in God? have you experienced the profit, the sweet, the comfort, and the happiness of property and interest in God? How then can you but strive, as for life, to persuade others to look after their interest and property in Christ, as the one thing necessary? When Samson had tasted honey, he gave his father and mother some with him, Judg 14:8-9. O my brethren, property and interest in God is so sweet a morsel, that I cannot see how it is possible for a man to taste of it and not to commend it to others. Those who have tasted that the Lord is gracious, cannot but cry out with the psalmist, "Oh taste and see that the Lord is good!" Psalm 34:8.
Property and interest in God will never make a man a churl; it will never work a man to make a monopoly of so rare a jewel as that is. Oh the fervent prayers! Oh the burning desires! Oh the vehement wishes! Oh the strong endeavors of such who have a saving interest and property in God, to draw on others to seek after a saving interest and property in God! All true property and interest in God is of a diffusive nature; it is like light— which will spread itself over all; it is like leaven—which will permeate through all; it is like Mary's box of sweet ointment—which filled all the house with the sweet scent thereof. If you are a minister, evidence your property in God in doing all you can to provoke those who are under your charge to secure their property in God; other things cannot be secured— but property in God may be secured, Acts 26:29. If you are a magistrate who has a property in God, evidence it by doing all you can, by your commands, and by your counsel, and by your example, and by your prayers, to persuade and win others over to be restless until they have secured their interest and property in God, Josh 24:15. If you are a father who has interest and property in God, oh, then, let your soul be still in travail for your children, until Christ is formed in them, until they are new born, and until they have experienced the power and sweet of property and interest in God. But,
[2.] Secondly, Evidence your property and interest in God—by keeping far off from all such sinful courses, practices, and compliances, that may any ways put yourselves or others to question the truth of your property and interest in God. Thus did those worthies, "of whom this world was not worthy," in Hebrews 11. It is very observable that when the holy things belonging to the sanctuary were to be removed, God commanded Aaron and his sons that there should be a special care had to cover them all over, lest in journeying dust should any ways soil them, Num 4:5-13. O beloved! it highly concerns you who have a saving interest and property in God, to look narrowly to your hearts, words, works, and ways, and to see that there be such a covering of grace and holiness, such a covering of care, fear, wisdom, watchfulness, and circumspection over your whole man, that no scandalous sins, pollutions, or defilements be found upon you; according to that exhortation of the apostle, in Phil 2:15, "so that you may become blameless and pure, children of God without fault in a crooked and
depraved generation, in which you shine like stars in the universe." Rev 14:3-5; Rev 3:4.
I have read of the dove, that there is such a native dread of the hawk implanted in her, that she is afraid of every feather that has grown upon a hawk, and that she so detests and abhors the very sight of any such feather that she will fly from it, and keep at the greatest distance imaginable from it. And shall not that divine fear, O Christians! that is planted by the hand of the Spirit in your hearts, be of as great force and prevalence to keep your souls from all those enormities and wicked compliances that may in the least occasion you or others to question your property and interest? You know a copyist may by one great blot at last spoil all that he has done for many days before upon a large patent or lease; so a man may by one foul blot, by one enormous crime, by one wretched act of compliance—dash and obliterate the fairest copy of a virtuous life, and blot out all the visible golden characters of divine graces that once seemed to be printed upon the soul.
Look! as one drop of ink colors a whole glass of water, so one gross sin, one shameful action, one hour's compliance with anything of antichrist— will color and stain all the great things that ever you have suffered, and all the good things that ever you have performed; it will stain and color all the good prayers that you have made, and all the good sermons that ever you have heard, and all the good books that ever you have read, and all the good words that ever you have spoke, and all the good works that ever you have done. And therefore, whatever you do, keep off from sin, and keep off from all sinful compliances—as you would keep off from hell itself! But,
[3.] Thirdly, Declare and evidence your property and interest in God—by maintaining and keeping up the sense of your interest and property in God, in opposition to all other interest whatever. Maintain your interest in God in opposition to sin's interest, and in opposition to Satan's interest, and in opposition to the world's interest, and in opposition to antichrist's interest, and in opposition to all carnal and superstitious interests, Psalm 63:1; Rev 14:1-4—as Moses did, and as Joshua and Caleb did, and as Mordecai and Nehemiah did, and as Daniel and the three children did, and as the apostles and the primitive
Christians did. Certainly the heart of a gracious man cannot but rise, and his anger and indignation cannot but swell, against every thing and every interest that threatens to make a breach upon his interest and property in God, Psalm 69:9. A man who has a saving interest and property in God, in the midst of all oppositions, is like a man made up all of fire, walking in stubble and straw—he overcomes and consumes all oppositions, and all difficulties do but increase his fortitude. He encourages his soul in the face of all oppositions and dangers, as Hezekiah once did his soldiers in that 2 Chron 32:7-8, "Be strong and courageous. Do not be afraid or discouraged because of the king of Assyria and the vast army with him, for there is a greater power with us than with him. With him is only the arm of flesh, but with us is the Lord our God to help us and to fight our battles." And the people gained confidence from what Hezekiah the king of Judah said."
He is a fool, we say, that will be laughed out of his coat; but certainly he is a fool in folio that will be laughed out of his skin, nay, out of his soul, out of his profession, out of his eternal salvation; but doubtless such fools as these have never experienced the sweet of property and interest in God. Perhaps there were many broad jests and many bitter scoffs broken upon Noah, while he was a-building of his ark. The people laughed at him, and derided him, and thought the poor old man only dreamed; but yet Noah's property and interest in God being clear, Noah begins his work, and goes on his work, and never ceases until he had finished that work that God had set him about.
Dogs bark most when the moon is at fullest; but let the dogs bark ever so much, the moon will run her course. She will walk her station securely through the heavens, though all the dogs in the town bark ever so fiercely at her. Just so, a man who has a saving interest and property in God, and knows it—he is like the moon, he will hold on his course heavenwards and holiness-wards, though all the lewd and debauched wicked wretches in city and country should bark at him, and deride him, and oppose him, and speak all manner of evil against him. Property and interest in God will make a man set light by all such paper-shot, yes, it will carry him through the shots, not only of evil tongues—but it will also carry him through the most fierce and eager opposition that either Satan himself, or
any of his instruments, can possibly raise against him. But,
[4.] Fourthly, Declare and evidence your property and interest in God—by your sweet and noble behavior and deportment towards Christians. Look! as a child behaves it in a different way towards his father, that to what he does towards others, so you must behave a different way towards Christians, to what you do towards those who have no interest nor property at all in God. Though a wife be very kind and courteous to all comers and goers—yet she behaves in a very different way to her husband from what she does to all others; she behaves with a great deal more kindness, and sweetness, and tenderness, and familiarness, and nobleness, etc., towards her husband, than she does towards others, whether they be friends or strangers; and just thus should you behave towards Christians.
I have not faith enough to believe that such men have any interest and property in God, who behave very harshly, and proudly, and churlishly, and scornfully, and deridingly, and tyrannically, and disdainfully, and enviously, and maliciously, and rigorously, and sourly, and bitterly, etc., towards Christians; and yet behave at the same time very fairly, and sweetly, and courteously, etc., towards such wretches that have no interest or property in God at all, yes, to such who blaspheme his name, and who pollute his ordinances, and who trample upon his mercies, and who despise his warnings, and who are given up to their own hearts' lusts, and who live as if there were neither God, nor heaven, nor hell But,
[5.] Fifthly, Evidence your interest and property in God—by doing such things for God, which such as have no interest in God cannot do, nor will not do, nor have no heart nor mind to do. Evidence your interest in God, by doing singular things for God, Matt 5:44-48; by doing such things for God that are above their reach that have no interest nor property in God at all; as by denying yourselves— your sinful selves, your natural selves, and your religious selves; and by keeping a singular guard upon your own hearts, words, and ways; and by stepping over the world's crown to take up Christ's cross, as Moses did, Heb 11:24; and by lessening yourselves to greaten Christ, as John did, John 3:30-32; and by lifting up of Christ above your lusts, above yourselves, above the world, above outward privileges, above your
performances, above your arts, parts, and gifts, as Paul did, Phil 3:7-9; and by blessing a taking God as well as a giving God, as Job did, Job 1; and by rejoicing and glorying in all the afflictions and sufferings that befall you for Christ's sake and the gospel's sake, as the apostles and primitive Christians did; and by choosing to suffer rather than to sin, as those worthies did "of whom this world was not worthy;" and by keeping of yourselves from the defilements, pollutions, and abominations of the times, as some in Sardis did, Rev 3:4; and by following of the Lamb wherever he goes, as those hundred and forty-four thousand did, who had their Father's name written in their foreheads, Rev 14:1-5.
[6.] Sixthly and lastly, Evidence your interest and property in God —by falling roundly in with the interest of God, in opposition to all carnal interests in the world. O Christians! the interest of God will by degrees eat out and swallow up all other interests in the world. Look! as Pharaoh's lean cow ate up the fat cows, Gen 41:4; and as Aaron's rod swallowed up the Egyptians' rods, Exod 7:11-12, so the interest of God will in time eat up and swallow up all that superstitious, carnal, worldly, anti-christian, and Satanic interest that men labor now to uphold, with all their might, Isaiah 8:9-10.
Dan 2:35, "Then the iron, the clay, the bronze, the silver and the gold were broken to pieces at the same time and became like chaff on a threshing floor in the summer. The wind swept them away without leaving a trace. But the rock that struck the statue became a huge mountain and filled the whole earth." Dan 2:44, "In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever." And so Dan 7:27, "Then the sovereignty, power and greatness of the kingdoms under the whole heaven will be handed over to the saints, the people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him." Rev 17:12-14, "The ten horns you saw are ten kings who have not yet received a kingdom, but who for one hour will receive authority as kings along with the beast. They have one purpose and will give their power and authority to the beast. They will make war against the Lamb, but the Lamb will overcome them because
he is Lord of lords and King of kings—and with him will be his called, chosen and faithful followers." If these scriptures do not clearly evidence, that the interest of Christ shall swallow up all other interests, I understand nothing.
Now mark, the people of God are the interest of God, and the gospel of God is the interest of God, and the ordinances of God are the interest of God, and the institutions and pure worship of God are the interest of God, etc. And therefore, all you who have a saving interest and property in God, evidence it by your ready and resolute falling in with the interest of God. Believe it, those who fall in with the interest of God, shall fall in with the strongest side, and will be sure to carry it against ten thousand worlds. What is the stubble to the flames? what is weakness to strength? what is impotency to omnipotency? what is folly to wisdom? what is emptiness to fullness? No more are all the carnal interests in the world to the interest of God. Therefore thrice happy is that man who falls timely and cordially in with the interest of God.
But now, if upon trial and examination any of you shall find that yet the Lord is not your portion, and this I believe will be the case of many of you, I would exhort all such people to labor with all their might, yes, to labor as for life, to get the Lord to be their portion. O this is the one thing necessary, this is the sun among the stars, this is the work of works that lies upon your hands; when this is done—all is done; until this be done— there is nothing done which will do you good in another world. O Christians! your lives lie upon it, your souls lie upon it, eternity lies upon it—your all lies upon it. Therefore you had need be restless until you have gained the Lord to be your portion.
Incitements to See that God is our Portion
Now, that I may the more effectually provoke you, and stir you up to this great and glorious, this necessary and weighty work; give me permission to propose these following considerations.
[1.] First, Consider that your present portion, your present condition—is but miserable and cursed, Lev 26:14-39; Deut 28:1568. All the earth was cursed upon man's fall, and until fallen man comes to be savingly interested in God, all his earthly enjoyments are cursed unto him; his honors are cursed, and his riches are cursed, and his preferments are cursed, and his pleasures are cursed; the whole portion of his cup is nothing but a little cursed vanity. Job 20:22-29, "In the midst of his plenty, distress will overtake him; the full force of misery will come upon him. When he has filled his belly, God will vent his burning anger against him and rain down his blows upon him. Though he flees from an iron weapon, a bronze-tipped arrow pierces him. He pulls it out of his back, the gleaming point out of his liver. Terrors will come over him; total darkness lies in wait for his treasures. A fire unfanned will consume him and devour what is left in his tent. The heavens will expose his guilt; the earth will rise up against him. A flood will carry off his house, rushing waters on the day of God's wrath. Such is the fate God allots the wicked, the heritage appointed for them by God."
Prov 3:33, "The curse of the Lord is in the house of the wicked." Mal 2:2, "If you do not listen, and if you do not set your heart to honor my name," says the Lord Almighty, "I will send a curse upon you, and I will curse your blessings. Yes, I have already cursed them, because you have not set your heart to honor me." There is a real curse and a secret curse, an invisible curse and an insensible curse, that lies upon all their souls, who have not God for their portion. Gal 3:10, "Cursed is everyone that continues not in all things which are written in the book of the law, to do them." And as there is a curse upon all their souls, so there is a curse upon all their comforts, contentments, and enjoyments, who do not enjoy God for their portion. Until a man comes to enjoy God for his portion, all his earthly portions are cursed unto him; but when a man comes to enjoy God for his portion, then all his earthly portions are blessed unto him.
O sirs! there is no mitigating of the curse, there is no reversing of the curse, there is no altering of the curse, nor there is no taking of the curse from off your souls, nor from off your earthly portions—but by gaining God to be your portion. O sirs! you will live accursed, and you will die accursed, and you will appear before God accursed, and you will be
judged and sentenced by God accursed, and you will be sent to hell accursed, and you will remain to all eternity accursed—if God is not your portion! Therefore oh how should this consideration awaken every sinner to give God no rest until he has given himself as a portion to him. But,
[2.] Secondly, Consider this, that there is yet a possibility of attaining God to be your portion, Luke 18:27. God may be your portion, even yours! If you are but heartily willing to be divorced from that wicked trinity—the world, the flesh, and the devil, there is no doubt but that God will be your portion. O sirs! why has God laid open so clearly and so fully the nature and incomparable excellency of this portion above all other portions before you—but to persuade your hearts, and to draw out your souls to look after this portion, and to make sure of this portion —as that wherein all your happiness and blessedness lies? Oh that you were wise to consider, that now an opportunity is put into your hands, that may make you blessed forever! You have all the ways, and all the means, and all the helps, and all the advantages imaginable for the obtaining of God to be your portion; so that, if God is not your portion, I shall be so bold to tell you that your destruction is from yourselves, Hos 13:9.
O sirs! though God is a golden mine—yet he is such a mine that may be gained, if you will but dig, and sweat, and take pains to purpose, Prov 2:27; though he is a pearl of infinite price—yet Christ can purchase this pearl for you; though he is a matchless and incomparable portion—yet he is such a portion as may be yours, as will be yours, if you are not lacking to your own souls. Why has God sent his ambassadors early and late? 2 Cor 5:18-20; and why has he continued them among you to this very day—but that they should acquaint you with his wonderful readiness and willingness to bestow himself as a portion upon you? O sirs! God is said to be a God of great mercy, and to be rich and plenteous in mercy, and to be abundant in mercy, and to be transcendent and incomparable in mercy; yes, all the mercies of God are sure mercies, they are royal mercies, they are innumerable mercies, they are bottomless mercies, they are unchangeable mercies, and they are everlasting mercies. Therefore there is no reason for any man to despair of obtaining of God for his portion. [Psalm 105:8; Eph 2:4; Psalm 86:15; 1 Pet 1:1,3; Psalm 103:11]
But,
[3.] Thirdly, Consider that God is a portion-sweetening portion. God is such a portion as will sweeten all other portions; he is a portion that will make every pleasant portion, more pleasant; and that will make every bitter portion, sweet. Poverty is one man's portion, and sorrow is another man's portion, and crosses and losses are a third man's portion, and reproaches and sufferings are a fourth man's portion, and sickness and diseases are a fifth man's portion, etc. But God is a portion that will sweeten all these portions! You know the tree that Moses cast into the bitter waters of Marah made them sweet, Exod 15:23-25. Now this tree was a type of Christ, who will certainly sweeten all our bitterest potions. The church complained in Lam 3:15, "that God had filled her with bitterness" (or, as the Hebrew has it, "with bitternesses"), "and that he had made her drunken with wormwood." And yet this very consideration, that "the Lord was her portion," Lam 3:24, sweetened all.
If God is your portion—there is no condition that can make you miserable; if God is not your portion—there is no condition that can make you happy. If God is not your portion—in the midst of your sufficiency you will be in straits; if God is your portion—in the midst of all your straits you shall enjoy an all-sufficiency in an all-sufficient God, Job 20:22. Until God is your portion, O sinner, you will never taste anything but death and bitterness in all your comforts, and in all your contentments, and in all your enjoyments. But,
[4.] Fourthly, Consider that all earthly portions are not of that infinite consequence and concernment to you, as this portion is. All earthly portions are but the food which perishes, John 6:27; they are but moth-eaten and canker-eaten treasures, Matt 6:19, James 5:3; they are full of uncertainty, yes, they are all over vanity, Eccles 1:2; they reach not beyond the line of this mortal life; they can neither suit the soul, nor fill the soul, nor satisfy the soul, nor save the soul; they can neither change the heart, nor reform the heart, nor in the least better the heart; they can neither arm a man against temptations, nor lead a man out of temptations, nor make a man victorious over temptations; they can neither direct the conscience when it is in straits, nor relieve the conscience when it is under distress, nor support the conscience when it
is under guilt, nor heal the conscience when it is under wounds; they can neither make our peace with God, nor keep our peace with God, nor augment our peace with God; they can neither bring us to Christ, nor unite us to Christ, nor keep us with Christ, nor transform us into the similitude or likeness of Christ; they can neither bring us to heaven, nor fit us for heaven, nor assure us of heaven. In a word, no earthly portion can free us from death, nor in the least avail us in the day of wrath. By all which it is most evident that all earthly portions are of very little consequence and concernment to the souls of men.
Oh—but now God is a portion of infinite consequence and concernment to all the sons and souls of men. No man can hear as he should, nor pray as he should, nor live as he should, nor die as he should—until God is his portion. No man is secure from temporal, spiritual, or eternal judgments —until God is his portion. No man can be happy in this world, or blessed in another world—until God is his portion. O sirs! it is not absolutely necessary that you should have this or that earthly portion—but it is absolutely necessary that you should have God for your portion; for if God is not your portion, all the angels in heaven, nor all the men on earth, cannot prevent your being miserable to all eternity!
[5.] Fifthly, Consider that until a man comes to have God for his portion, he never comes to be temptation proof. A man who has God for his portion is temptation-proof; he will say when tempted, as Themistocles did, 'Give those trinkets to slaves.' And as Basil did, who, when he was offered honor, glory, and wealth, etc., answered, 'Give me that glory which abides forever, and give me those riches which will endure forever.' And as he was being tempted with offers of money to desert his religion, gave this excellent answer, 'Let not any think that he will embrace other men's goods to forsake Christ—who has forsaken his own proper goods to follow Christ!'
Do as that martyr did, who, when he had riches and honors offered him, if he would recant, answered, 'Do but offer me something that is better than my Lord Jesus Christ, and I shall recant.' Do as Hormisda, a nobleman in the king of Persia's court, did, who, because he would not deny Christ, he was put into ragged clothes, deprived of his honors, and set to keep the camels; after a long time, the king seeing him in that base
condition, and remembering his former fortunes, he pitied him, and caused him to be brought into the palace, and to be clothed again like a nobleman; and then tempts him afresh to deny Christ, whereupon this noble spirit presently tore his silken clothes, saying, 'If for these you think you can cause me deny my faith—take them back!' And so he was cast out with scorn a second time.
And what was it which made the apostles temptation-proof, and that made those worthies temptation-proof, Heb 11, and which made the primitive Christians temptation-proof, and which made the martyrs in queen Mary's days temptation-proof? Certainly, nothing more than this very consideration—that God was their portion. Ah sinners, sinners, you will certainly fall, you will readily fall, you will easily fall, you will frequently fall, you will dreadfully fall before temptations, until you come to enjoy God for your portion. Every blast and every wind of temptation will overset and overturn that man who has not God for his portion. Such a man may pray a thousand times over and over, "Lord, lead me not into temptation," and yet every day fall before the least temptation, as common experience does abundantly evidence. Whereas a man who has God for his portion will stand fast like a rock in all storms, yes, in the face of all temptations he will be like mount Zion, that cannot be removed.
Luther counsels every Christian to answer all temptations with this short saying, "I am a Christian!" And I would counsel every Christian to answer all temptations with this short saying, "The Lord is my portion!" O Christian, when Satan or the world shall tempt you with honors, answer, "The Lord is my portion!" When they shall tempt you with riches, answer, "The Lord is my portion!" When they shall tempt you with preferments, answer, "The Lord is my portion!" When they shall tempt you with the favors of great ones, answer, "The Lord is my portion!" When this persecuting world shall threaten you with the loss of your estate, answer, "The Lord is my portion!" When they shall threaten you with the loss of your liberty, answer, "The Lord is my portion!" When they shall threaten you with the loss of friends, answer, "The Lord is my portion!" When they shall threaten you with the loss of life, answer, "The Lord is my portion."
O Christians! If Satan should come to you with an apple, as once he did
to Eve, tell him that "The Lord is my portion!" If Satan should come to you with a grape, as once he did to Noah, tell him that "The Lord is my portion!" If Satan should come to you with a change of clothing, as once he did to Gehazi, tell him that "The Lord is my portion!" If Satan should come to you with a wedge of gold, as once he did to Achan, tell him that "The Lord is my portion!" If Satan should come to you with a bag of money, as once he did to Judas, tell him that "The Lord is my portion!" If Satan should come to you with a crown, a kingdom, as once he did to Moses, tell him that "The Lord is my portion!" But,
[6.] Sixthly and lastly, If God is not your portion, you will be miserable to all eternity. If God is not your portion, wrath must be your portion, hell must be your portion, everlasting burnings must be your portion, a devouring fire must be your portion, and a separation forever from the glorious presence of God, must be your portion; as you may clearly see by comparing these Scriptures. [Psalm 11:6; Psalm 9:17; Isaiah 33:14; Matt 24:51; 2 Thess 1:7-10; Heb 12:22-24]
If God is not your portion in this life—you shall never have him for your portion in another life; if God is not your portion here—he will never be your portion hereafter. O sirs! if death should surprise you before God is your portion—you will as certainly go to hell, as God is in heaven. Therefore it infinitely concerns you to get God for your portion. There is no way in the world to make the king of terrors to be a king of desires to your soul, O man—but by gaining God for your portion. Of all terribles, death will be most terrible and formidable to that man who has not God for his portion. If you should live and die, O man, without having God for your portion—it had been good for you that you had never been born. If the day of your birth had been the day of your death—your hell would not have been so hot as now you will certainly find it.
But now, methinks, I hear some crying out, O! what shall we do, that we may have God for our portion? Oh, had we as many worlds at our disposal as there are stars in heaven—we would give them all that we might have God for our portion. Oh we now see that we can never be happy except God is our portion; yes, we now see that we shall be miserable to all eternity, except God is our portion. Therefore what shall we do, that we may have God for our portion?
Well then, if you would indeed have God for your portion, let me thus advise you—
[1.] First, Labor to be very sensible, that by nature you are without God; yes, at enmity with God, and alienated from the life and love of God, and that by nature you are children of wrath and disobedience, and in actual war and rebellion against the great God. [Eph 2:12; Rom 8:7; Eph 2:1-2; Eph 4:18] O sirs, never talk of having of God for your portion, until you come to see yourselves without God, and until you come to judge yourselves unworthy of God. Every man in his natural estate is afar off from God. Until a man comes to be sensible of this, he will never desire God to be his portion. But,
[2.] Secondly, If you would have God for your portion, then you must trample upon all other portions in comparison of God. Luther protested that God should not put him off with the poor things of this world. Oh, go to God, and say, "Lord, you have given me a portion in money—but this money is not yourself; you have given me a portion in lands—but these lands are not yourself; you have given me a portion in goods—but these goods are not yourself; you have given me a portion in jewels—but these jewels are not yourself. Therefore give me yourself, and I shall say I have enough. Lord, had I all the world for my portion—yet I would be miserable forever in that other world, except you bestow yourself as a portion upon my soul. O Lord, give me but yourself, and take away whatever you please. Oh give me but yourself—and take away all, strip me of all—and I shall with Job sit down and bless a taking God as well as a giving God!"
Oh go to God, and tell him, with an humble boldness, that though he has given you many good things—yet all those good things will do you no good except he bestows himself upon you as the only good. Oh tell him that he is the first good; tell him that he is the original of all good; tell him that he is the greatest good, the noblest good; tell him that he is a superlative good; tell him that he is an universal good; tell him that he is an unchangeable good; tell him that he is an eternal good; and tell him that he is the most soul-suitable and soul-satisfying good. And therefore tell him that you cannot tell how to live one day without him; yes, that
you know not how to be happy one hour without him. But,
[3.] Thirdly, If you would have God for your portion, then of all precious promises, of all golden promises, plead that most, Zech 13:9, "They shall call upon my name, and I will hear them; I will say, It is my people; and they shall say, The Lord is my God." O sirs! as ever you would have the great and glorious God for your portion, plead out this noble promise cordially with God; plead it out affectionately, plead it out fervently, plead it out frequently, plead it out believingly, plead it out resolutely, plead it out incessantly. O sirs! this choice promise is a hive full of heavenly honey, it is a paradise full of sweet flowers, it is a breast which is full of the milk of consolation. Therefore be still a-sucking at this breast, be still a-pleading of this promise. Follow God with this promise early and late, follow him with this promise day and night, follow him with this promise as the importunate widow followed the unjust judge, Luke 18:1, and give him no rest until he has made it good to your souls that he is your God, and that he is your portion, and that he is your salvation, and that he is your all in all.
Oh tell him that above all things in this world your hearts are set on this— to have God to be your God, to have God to be your portion. Oh tell him that you cannot, tell him that you dare not, tell him that you may not, and tell him that you shall not—be satisfied with anything without God, with anything below God, with anything on this side God, with anything but God. Therefore humbly entreat him, and earnestly beseech him, to be your God, and to be your portion. But,
[4.] Fourthly, If you would have God for your portion, then you must be willing to be his portion. [Deut 32:9; Jer 12:10; Zech 2:12] God is resolved upon this, that he will be no man's portion, who is not willing to be his. You must make a resignation of yourselves to God—if ever you would enjoy a saving interest in God. You must be as willing to be his people—as you are willing to have him to be your God. You must be as much at God's disposal—-as earthly portions are at your dispose—or else there will be no enjoying of God to be your God. God will engage himself to none who are not willing to engage themselves to him. He who will not give his hand and his heart to God—shall never have any part or portion in God. O sirs! as ever you would have God for your portion, it highly
concerns you to give up yourselves to God with highest estimations, and with most vigorous affections, and with utmost endeavors, according to that precious promise, Isaiah 44:5, "One will say, 'I belong to the Lord'; another will call himself by the name of Jacob; still another will write on his hand, 'The Lord's,' and will take the name Israel." God stands upon nothing so much as the giving up of yourselves to him, nor is he taken with anything so much as the giving up of yourselves to him.
I have read of Aeschines, who, seeing his fellow-scholars give great gifts, namely, gold, silver, and jewels, to his master Socrates, and he being poor, and having nothing else to bestow, he gave himself, which the philosopher most kindly accepted, esteeming this present above all those rich and costly presents that his scholars had presented to him, and accordingly in love and sweetness he behaved toward him. So there is nothing that God accepts, loves, likes, and esteems—like the giving up of a man's self unto him. This is a present that God prefers above all the gold, silver, and sparkling jewels in the world. Well, sirs, remember this, such as are not as willing to say, 'Lord, we are yours', as they are to say, 'Lord, you are ours.' Such shall never have God for their portion. But,
[5.] Fifthly, If you would have God for your portions, then you must take up Christ in your arms, and deal with God upon the righeousness of Christ. There is no acquaintance with God, there is no reconciliation to God, there is no union nor communion with God, there is no readmission into the presence and favor of God, without a mediator. [Eph 2:16; Heb 2:17; Col 1:20; Eph 1:6-7] God outside of Christ, is incomprehensible, God outside of Christ, is exceeding dreadful. An absolute God is a consuming fire, Heb 12:9. Therefore says Luther, 'let me have nothing to do with God himself.' The blood of Christ, the blood of the covenant, is that, and only that, which can cement, reunite, and knit God and man together.
Themistocles, understanding that king Admetus was highly displeased with him, took up his young son into his arms, and dealt with the father, holding that his darling in his bosom, and thereby appeased the king's wrath. O sirs! the King of kings is offended with you, and upon the account of your sins he has a very great controversy with you. Now, there is no way under heaven to pacify his wrath, and turn away his displeasure
from you—but by taking up Christ in your arms, and by presenting all your suits in his name. There is no angel in heaven, nor any saint on earth, who can, or who dares, to interpose between an angry God and poor sinners. It is only Christ, the prince of peace, who can make up a sinner's peace with God, Isaiah 9:6.
John 14:6, "Jesus said unto him, I am the way, the truth, and the life; no man comes unto the Father but by me." There is no way to the Father but by the meritorious blood of the Son; there are none who can stand between everlasting burnings and us but Christ, Isaiah 33:14. "You shall not see my face except you bring your brother Benjamin with you," said Joseph to his brethren, Gen 43:3,5. So says God, Sinners, sinners, you shall not see my face except you bring Jesus with you, except you bring Christ in your arms; you shall never see my face with joy, you shall never see my face and live. There is a writ of vengeance that is issued out of the court of heaven against all sinners, and except Christ steps in, they will certainly fall under an eternal arrest, and be thrown into everlasting perdition and destruction. But,
[6.] Sixthly, If you would have God for your portion, then you must break your league with sin. You must fall out with sin—if ever you fall in with God. Sin and you must be two—or God and you can never be one. There is no property to be had in God, except your hearts rise against that which first disunited and disjointed you from God. Sin and you must part —or God and you can never meet. You shall as soon make a marriage between light and darkness, heaven and hell, noon and midnight—as ever you shall be able to make a marriage between God and sin. So long as sin remains ours—God will be none of ours. No prince will be one with that subject who lives in the practice of treason and rebellion against him. No prince will be one with him who has killed his only son and heir, and who daringly continues to hold up those bloody weapons in his hands with which he has committed the horrid murders. There is no adulteress that can be so shamelessly impudent, or so vainly confident, as to desire pardon of her jealous husband, or to expect a oneness and a sweetness with him—while she continues to hold her wanton lovers still in her arms, and is fully resolved to hold on in her wanton dalliances as in times past.
O sirs! God is that prince who will never admit of peace or union with you
—until you cease practicing of treason against him, and until you come to lay down your weapons of rebellion at his feet; he is that jealous husband who will never take you into a oneness, into a nearness and dearness with himself—until you come to abandon all your wanton lovers, and thoroughly to resolve against all wanton dalliances for time to come. If ever you would have God for your portion, you must say to all your wanton lovers, and to all those idols of jealousy that you have set up in your souls, as Ephraim once said to his, "Get you hence, for what have I any more to do with you?" Hos 14:8. But,
[7.] Seventhly and lastly, If you would have God for your portion, then you must wait upon him in the use of all holy means. In the use of holy means, God makes the clearest, the fullest, and the choicest discoveries of himself; in the use of holy means, poor sinners come to be acquainted with the excellency of God, and with the necessity of having God for their portion; in the use of holy means, poor sinners come to understand the fullness of God, the goodness of God, the graciousness of God, the sweetness of God, and the wonderful freeness, readiness, and willingness of God to give himself as a portion to all such as see their need of him, and who are heartily willing to receive him as their God and portion; and in the use of holy means God works in poor sinners a readiness, a forwardness, and a blessed willingness to choose God for their portion, to close with God for their portion, to embrace God for their portion, to accept of God for their portion, and to own God for their portion.
If this question should be put to all the saints in heaven, namely, How did God come to be their portion? they would all answer, By waiting upon him in the use of all those holy ways and means that he had appointed for that purpose. And if the same question were put to all the saints on earth who have God for their portion, they would all give the same answer. O sirs! as ever you would have God for your portion, it highly concerns you to wait patiently upon him in the use of all holy means. He who is in the use of holy means is in the way of obtaining God for his portion. But he who casts off the use of the means, he says in effect, "I will not have God for my portion, I care not to have God for my portion; let me but have the world for my portion, and let who will, take God for their portion."
To prevent mistakes, before I close up this direction, remember that by the use of holy means, I only mean such means that God himself has appointed, commanded, instituted, and ordained. As for those means that are of men's inventing, devising, prescribing, commanding, and ordaining; a man may wait until doomsday in the use of them, before ever he will gain God for his portion. Therefore they are rather to be declined, yes, detested and abhorred, than any way to be owned, minded, or used by any who would have God for their portion. Look! as all the worshipers of Baal got nothing by all their wailing and crying out from morning to night, "O Baal, hear us! O Baal, hear us!" 1 Kings 18, so those who wait upon God in humanly invented and devised worship, will never get anything by all their waiting. No, though they should wait from morning to evening, and from evening to morning, and cut and lance themselves until the blood gushes out, as those foolish worshipers of Baal did. And therefore, as ever you would have God for your portion, be sure that you wait upon him only in his own ways, and in the use of his own means. And thus I am done with the use and application of the point. So that I have now nothing to do but these two things:
First, To answer a few objections which poor sinners are apt to make against their own souls, and against their enjoying of God for their portion; and,
Secondly, To lay down a few principles which may be of singular use to all such that have God for their portion. I shall begin with the objections.
OBJECTIONS
I wish to answer a few objections that poor sinners are apt to make against their own souls, and against their enjoying of God for their portion.
Objection 1. Methinks I hear some poor sinners ready to object and say, O sir! you have pressed us by many motives to get God for our portion,
and we stand convinced in some measure by what you have said, that God is a most excellent, transcendent, glorious portion; but we very much question whether ever God will bestow himself as a portion—upon such great, such grievous, such notorious, and such wicked sinners as we are.
Now to this objection, I shall return these answers:
[1.] First, God is a free agent, and therefore he may give himself as a portion to whom he pleases. Men may do with their own as they please, and so may God do with himself as he pleases. Look! as men may give earthly portions to whom they please, so God may give himself as a portion to what sinners he pleases. God is as free to bestow himself upon the greatest of sinners, as he is to bestow himself upon the least of sinners. But,
[2.] Secondly, I answer, That the Lord has bestowed himself as a portion upon as great and as grievous sinners as you are, Psalm 68:18. Adam, you know, fell from the highest pinnacle of glory into the greatest gulf of misery, and yet God bestowed himself as a portion upon him, Gen 3:15. And Manasseh was a sinner of the greatest magnitude, 2 Kings 21, his sins were of a scarlet dye, they reached as high as heaven, and they made his soul as black as hell; for witchcraft, sorcery, cruelty, idolatry, and murder, he was a beast, 2 Chron 33; he sold himself to work all kinds of wickedness with greediness; he did more wickedly than the very heathen, whom the Lord abhorred; in all his actings he seemed to be the firstborn of Satan's strength; and yet the Lord freely bestowed himself as a portion upon him.
And so, Ezek 16:5,6,8, "No one looked on you with pity or had compassion enough to do any of these things for you. Rather, you were thrown out into the open field, for on the day you were born you were despised. Then I passed by and saw you kicking about in your blood, and as you lay there in your blood I said to you, "Live!" Later I passed by, and when I looked at you and saw that you were old enough for love, I spread the corner of my garment over you and covered your nakedness. I gave you my solemn oath and entered into a covenant with you, declares the Sovereign Lord, and you became mine."
And so, Isaiah 46:12-13, "Listen to me, you stubborn-hearted, you who are far from righteousness. I am bringing my righteousness near, it is not far away; and my salvation will not be delayed. I will grant salvation to Zion, my splendor to Israel." Solomon, Mary Magdalene, Matthew, Zaccheus, the jailor, and the murderers of Christ, were all very great and grievous sinners—and yet the Lord bestowed himself as a portion upon them. And so God bestowed himself as a portion upon those monstrous and prodigious sinners that are mentioned in 1 Cor 6:9-11, whose souls were red with guilt, and as black as hell with filth. God has been very good to those who have been very bad. Therefore do not despair, O sinner, though your sins are very great.
I have read a story concerning a great rebel, who had made a great revolt against one of the Roman emperors, and proclamation being sent abroad, that whoever could bring in the rebel, dead or alive, he should have a great sum of money for his reward; the rebel hearing of it, comes, and presenting himself before the emperor, demands the sum of money proposed—the emperor, bethinking himself, concludes, that if he should put him to death, all the world would be ready to say that he did it to save his money; and so he freely pardoned the rebel, and gave him the money. Here now was light in a dark lantern, here was rare mercy and pity in a very heathen. And shall an heathen do thus, and shall not the great God, who is made up of all loves, of all mercies, of all compassions, of all goodnesses, and of all sweetnesses, do much more? Certainly he will.
If the greatest rebels, if the greatest sinners will but come in while the white flag of grace and mercy is held forth, they shall find a marvelous readiness and forwardness in God, not only to pardon them—but also to bestow, not merely money—but himself as a portion upon them. The greatest sinners should do well to make that great Scripture their greatest companion. Psalm 68:18, "You have ascended on high," speaking of Christ, "you have led captivity captive; you have received gifts for men; yes, for the rebellious also." But to what purpose has Christ received gifts, spiritual gifts, gracious gifts, glorious gifts for men, for the rebellious? Why, it is "that the Lord God may dwell among them." But,
[3.] Thirdly, I answer, That God has given out an express promise, that he will make such to be his people, who were not his people. Hos 2:23, "I will
have mercy upon her that had not obtained mercy; and I will say to those who were not my people, You are my people; and they shall say, You are my God." In this precious promise God has engaged himself to have a most sweet harmony, and a most intimate union and communion with such a people as were not his people. But,
[4.] Fourthly, I answer, That God gains the greatest glory by bestowing of himself as a portion upon the greatest sinners. There is nothing that makes so much for the glory of free grace, and for the exaltation of rich mercy, and for the praise of divine goodness, and for the honor of infinite fullness—as God's bestowing himself upon the greatest of sinners! O sirs! grace never appears so rich, nor ever so excellent, nor ever so glorious—as when it triumphs over the greatest sins, and when it falls upon the greatest sinners. Grace never shines, nor ever sparkles, nor ever becomes so exceeding glorious—as it does when it lights upon the hearts of the greatest sinners. The greatest sins do most and best set off the freeness and the riches of God's grace. There is nothing which makes heaven and earth to ring and to sound out his praises, so much as the fixing of his love upon those who are most unlovely and ungodly!
And it is further observable, that the greatest sinners, when once they are converted, do commonly prove the choicest saints, and the rarest instruments of promoting the honor and glory of God in the world. The Canaanites were a wicked and a cursed generation; they were of the race of cursed Ham; they were given over to all whoredom, witchcraft, and cruelty; they offered their sons and daughters to devils; they were the very worst of sinners; they were without God and without the covenant, and counted dogs among the Israelites; and such an one was the Canaanite woman, that you read of in that Matt 15:21-29, until the Lord made it the day of his power upon her soul. But when the Lord had brought her in to himself, ah, what a rare Christian did she prove, for wisdom, zeal, humility, self-denial, love, courage, patience, faith, etc.
And so Mary Magdalene was a notorious strumpet, a common whore, among all the harlots none to Mary Magdalene, and she was one out of whom Christ cast seven devils, Mark 16:9; and yet when she was changed and converted, oh, with what an inflamed love did she love the Lord Jesus Christ! and with what a burning zeal did she follow after the Lord
Jesus! and how abundant was she in her lamenting and mourning after the Lord Jesus Christ! Some report, that after our Savior's resurrection, she spent thirty years in weeping for her sins.
And Paul, you know, was a very grievous sinner—but after his conversion, oh what a rare, what an eminent, what a glorious instrument was he in bringing of souls to Christ, and of building up of souls in Christ! Oh what a noble drudge was he for Christ! Oh how frequent! Oh how fervent! Oh how abundant was he in the work of the Lord, etc. And indeed, in all ages, the greatest sinners, when once they have been converted, they have commonly proved the choicest saints, and the rarest instruments in the hand of God for the advancement of his glory, and the carrying on of his work in the world. I might instance in Luther, and divers others—but that I hasten to a close. And therefore,
[5.] Fifthly, I answer, that of all sinners the greatest sinners do undoubtedly stand in the greatest need of having of God for their portion.
Look! as those who are most wounded stand in most need of a surgeon, and as those who are most sick stand in most need of a physician, and as those who are in most danger of robbing stand in most need of assistance, and as those who are in most peril of drowning stand in most need of a boat, and as those who are most impoverished stand in most need of relief, so those who are the greatest sinners stand in most need of having God for their portion. For no tongue can express, nor any heart can conceive the greatness of that wrath, of that indignation, of that desolation, of that destruction, and of that damnation which attends and waits upon those great sinners who have not God for their portion, 2 Thess 2:7-9. Therefore the greater sinner you are, the greater obligation lies upon you to get God to be your God and portion; for until that be done, all your sins, in their full number, weight, guilt, and aggravating circumstances—will abide upon your soul. But,
[6.] Sixthly and lastly, I answer, that God is a great God, and he loves to do like himself. Now, there are no works, no actions that are so suitable to God, and so pleasing to God, and so delightful to God—as those who are great; and what greater work, what greater action can the great God do, than to bestow himself as a portion upon the greatest of sinners? It was a
great work for God to create the world, and it is a great work for God to govern the world, and it will be a great work for God to dissolve the world, and to raise the dead; and yet doubtless it is a greater work for the great God freely to bestow himself upon the greatest sinners. The love of God is a great love, and the mercies of God are great mercies, and the compassions of God are great compassions, and accordingly God loves to act. Therefore there is ground for the greatest sinners to hope that the Lord may bestow himself as a portion upon them. But,