AN ARKE FOR ALL GODS NOAHS In a gloomy stormy day; OR, The best Wine reserved till last. OR, The transcendent Excellency of a believers portion above all earthly Portions whatsoever:

Discovered in several SERMONS, which may be of singular use at all times, but especially in these Breaking times, wherein many have, and many daily do break for more than their all, and wherein many thousands are turned out of all, &c.

By THOMAS BROOKS, late Preacher of the Gospel at Margarets New Fishstreet, and still Preacher of the Word in London, and Pastor of a Congregation there.

I looked on my right hand, and beheld, but there was no man that would know me, refuge failed me, no man cared for my soul, I cryed unto thee, O Lord, I said, thou art my refuge, and my portion in the land of the living, Psal. 142.4, 5.

London, Printed by M. S. for Henry Cripps, at the first entrance into Popes-head Alley, next to Lombard-street, 1662.

TO All the Merchants, and Trades-men of England, especially these of the City of London, with all other sorts and ranks of persons that either have, or would have God for their portion, Grace, mer­cy, & peace be multiplied.

Gentlemen,

THe wisest Prince that ever sate upon a Throne hath told us, Prov. 21.11 That a word fitly spoken is like Apples of gold in pictures of silver, or as the Hebrew hath [Page]it, a word spoken ( [...]) up­on his wheels, that is, rightly ordered, placed, and circum­stantiated. Such a word is of all words the most excellent, the most prevalent, and the most pleasant word that can be spo­ken: such a word is indeed a word that is like Apples of Gold in Pictures of Silver; of all words such a word is most precious, most sweet, most de­sirable, and most delectable. O Sirs, to time a word, to set a word upon the wheels, to speak a word to purpose is the pro­ject of this Book. Though all truths are glorious, yet there is a double glory upon seasona­ble truths; and therefore I have made it my great business in this Treatise to hold forth as seasonable a truth, and as weighty a truth, and as com­fortable [Page]and incouraging a truth as any I know in all the Book of God. The Mother of King Cyrus willed, that the words of those that spoke unto her son, should be in silk, but certainly seasonable words are alwayes better than silken words.

Every prudent husbandman observes his fittest seasons to sow his seeds, and therefore some he sowes in the Autumn and fall of the Leaf, and some in the Spring and renewing of the year; some he sowes in a dry season, and some he sowes in a wet; some he sowes in a moist clay, and some he sowes in a sandy dry ground, as the Holy Ghost speaks, Isa. 28.25. He sow­eth the Fitches and the Cum­min, and casteth in Wheat by measure. And so all spiri­tual [Page]husbandmen must wisely observe their fittest seasons for the sowing of that immortal seed that God hath put into their hands, and such a thing as this is I have had in my eye; but whether I have hit the mark, or mist it, let the Chri­stian Reader judge.

One speaking of the glory of heaven, saith, That the good things of eternal life are so many, that they exceed num­ber, so great that they exceed measure, and so precious that they are above all estimation, &c. the same may I say con­cerning the Saints portion, for certainly the good things that are in their portion, in their God, are so many that they ex­ceed number, so great that they exceed measure, and so preci­ous that they are above all esti­mation.

The same Author in one of his Epistles hath this remarka­ble relation, viz. That the same day wherein Jerom died, he was in his Study, and had got pen, ink, and paper to write something of the glory of heaven to Jerom, and sud­denly he saw a light breaking into his Study, and smelt also a very sweet smell, and this voice he thought he heard. O Augustine, what doest thou? dost think to put the Sea into a little vessel? when the hea­vens shall cease from their con­tinual motion, then shalt thou be able to understand what the glory of heaven is, and not be­fore, except you come to feel it, as I now do. Certainly, the glory of heaven is beyond all conception, and all expression, and so is that portion that is [Page]a little hinted at in the follow­ing Discourse. And indeed a full description of that God that is the believers portion, is a work too high for an Aaron when standing upon Mount Hor; Num. 20. & ch. 33. Deut. 32.49. and chap. 34.1. Isa. 6.3. or for a Moses, when standing on the top of Nebo after a Pisgah prospect; yea, it is a work too high and too hard for all those blessed Sera­phims that are still a crying before the throne of God, Ho­ly, holy, holy is the Lord of Hosts. No finite being, though never so glorious, can ever be able fully to comprehend an infinite being. In the second Verse of the sixth of Isaiah we read that each Seraphim had six wings, and that with twain he covered the face of God, with twain his feet, and with twain he did sly, intimating [Page](as one well observes upon the place) that with twain they covered his face, Vide Origen on the Text. the face of God, not their own face, and with twain they covered his feet, not their own feet; They covered his face, his beginnig being unknown; they covered his feet, his end being incom­prehensible, onely the middle are to be seen the things which are, whereby there may be some glimmering knowledge made out what God is. Eccl. 7.24. There are many depths in God which our shallow reason cannot fathom; & indeed it is the credit of our Reli­gion, and the glory of our God, that he is un­searchable The wise man hit it, when he said, That which is afar off, and exceed­ing deep, who can find it out? who can find out what God is? The knowledge of him a priori is so far off, that he whose arm is able to break even a bow of steel is not able to reach it; so far off, that he who is able to make his nest with the Eagle is [Page]not able to sly unto it. And so exceeding deep that he who could follow the Leviathan could not fathom it; that he who could set out the center of the earth, is not able to find it out; And who then is able to reach it▪ In a word, so far off, and so deep too, that the Depth saith, it is not in me, and the Sea saith, it is not in me; it is such a deep to men and Angels as far exceeds the capacity of both. Augustine speaking to that question, August. de fide contra Arrionum, cap. 6. what God is? gives this answer; Surely such a one is he, who when he is spoken of, cannot be spoken of; who when he is con­sidered, cannot be considered of, who when he is compared to any thing cannot be compa­red; and when he is defined groweth greater by defining of [Page]him. Such are not onely good Scholars, but also great Scholars, who have learned content­edly to be ignorant where God would not have them knowing. If that great Apostle that learned his Divinity a­mong the Angles, yea, to whom the Holy Ghost was an immedi­ate Tutor, did know but in part, then certainly those that are most acute and judicious in divine knowledge, may very well conclude, that they know but part of that part that was known to him. As for my own part, I dare pretend but to a spark of that knowledge that others have attained to; and yet who can tell but that God may turn this spark into such a flame as may warm the hearts of many of his dear and pre­cious ones. Much is done many times by a spark.

O Sirs, catch not at the present profits, pleasures, pre­ferments, and honours of this world, but lay up a good foun­dation [Page]for the time to come, provide for eternity, make sure your interest and propriety in God. It was an excellent say­ing of Lewis of Bavyer, Em­perour of Germany, Such goods (said he) are worth getting and owning, as will not sink or wash away, if a Shipwrack happen. How many of you have lost your all by Shipwracks? and how hath divine provi­dence by your multiplied cros­ses and losses taught you that the good things and the great things of this world cannot be made sure. How many of you have had rich inheritan­ces left you by your fathers, besides the great portions that you have had with your wives, and the vast estates that you have gained by Trading; but what is become of all? is not [Page]all buried in the deep, or in the grave of oblivion? O the unconstancy, and the grand impostury of this world! Oh the flux and reflux of riches, greatnesse, honours, and pre­ferments! how many men have we seen shining in their world­ly pomp and glory like stars in the Firmament, who are now vanished into smoak or Co­mets? How hath the Moon of many great mens riches and honours been eclipsed at the full, and the Sun of their pomp gone down at noon?

It was (saith the Historian) a wonderful precedent of the vanity and variety of humane condition to see mighty Exerx­es to float and sly away in a small Vessel, Justin. who but a little before wanted Sea-room for his Navy. The Dutch to express [Page]the worlds vanity and uncer­tainty have very wittily pictu­red a man with a full blown bladder on his shoulders, and another standing by pricking the bladder with a pin, with this Motto, Quamsubito, how soon is all blown down? I am not willing to make the Porch too wide, else I might have given you famous instan­ces of the vanity and uncer­tainty of all worldly wealth, pomp, and glory, from the Assy­rian, Chaldean, Persian, Gre­cian and Roman Kingdomes, whose glory now lies all in the dust. By all this it is most evident that earthly portions cannot be made sure, they make themselves wings, and they fly away, Prov. 23.5.

O but now God is a portion that may be made sure. In the [Page]time of the Marian Persecuti­on, Mr. Fox, Acts and Monum. there was a woman who be­ing convened before bloody Bonner, (then Bishop of Lon­don) upon the trial of Religi­on, he threatned her that he would take away her husband from her: Saith she, Christ is my husband; I will take away thy child, Christ, saith she, is better to me than ten sons; I will strip thee, saith he, of all thy outward comforts, but Christ is mine, saith she, and you cannot strip me of him. A Christian may be stript of any thing but his God, he may be stript of his estate, his friends, his relations, his li­berty, his life, but he can never be stript of his God. As God is a portion that none can give to a Christian, but himself; so God is a portion that none can [Page]take from a Christian but him­self; and therefore as ever you would have a sure portion, an abiding portion, a lasting portion, yea, an everlasting portion, make sure of God for your portion.

O Sirs, that you would judge that only worth much now, which will be found of much worth at last, when you shall lie upon a dying bed, and stand before a Judgment-seat. O that men would prize and value all earthly portions now, as they will value them when they come to die, and when their souls shall sit upon their trembling lips, and when there shall be but a short step between them and eternity, O at what a poor rate, at what a low rate do men value their earthly porti­ons then certainly it will be [Page]their very great wisdome to value their earthly portions now as they would value them then. And O that men would value this glorious, this match­lesse portion that is held forth in this Treatise now, as they will value it and prize it when they come to die, and when they come to lanch out into the ocean of eternity. I have read of a Stationer, who being at a Fair, hung out several pictures of men famous in their kinds, among which he had also the Picture of Christ, upon which divers men bought according to their several fancies; the souldier buyes his Caesar, the Lawyer his Justinian, the Physi­cian his Galen, the Philoso­pher his Aristotle, the Poet his Virgil, the Orator his Cicero, and the Divine his Augustine; [Page]but all this while the picture of Christ hung by as a thing of no value, till a poor Chap­man that had no more money then would purchase that, bought it, saying, Now every man hath taken away his God, let me have mine too. O Sirs, it would make any gra­cious, any serious, any ingeni­ous, any conscientious beart to bleed to see at what a high rate all sorts and ranks of men do value earthly portions, which at best are but counterfeit pi­ctures, when as this glorious portion that is here treated on hangs by as a thing of no va­lue, of no price; most men are mad upon the world, and so they may have much of that for their portion, they care not whether ever they have God for their portion, or no: [Page]Give them but a Palace in Pa­ris, The Duke of Burbone. and then with that French Duke they care not for a place in Paradise: Give them but a messe of pottage, and let who will take the birthright; give them but Manna in a wilder­nesse, and let who will take the land of Canaan; give them but ground which is pleasant and rich, and then with the Reubenites they will gladly take up their rest on this side the Holy Land; give them but their bags full, Luke 12.16-22. and their barns full, and then with the rich fool in the Gospel, they can think of nothing but of ta­king their ease, and of eating, and drinking, and making merry. So bruitish and fool­ish are they in their under­standings, as if their precious and immortal souls were good [Page]for nothing, but as salt to keep their bodies from rotting and stinking.

O that these men would se­riously consider, that as a cup of pleasant wine offered to a condemned man in the way to his execution; and as the Feast of him who sate under a naked sword hanging perpendicular­ly over his head by a slender thread, and as Adams forbid­den fruit, seconded by a fla­ming sword, and as Belshaz­zars dainties overlooked by an hand-writing against the wall, such and onely such are all earthly portions to those that have not God for their porti­on.

Well, Gentlemen, remember this, there is no true happinesse to be found in any earthly por­tions; [Page] Solomon having made a critical enquirie after the excellency of all creature-comforts, gives this in as the ultimate extraction from them all, Vanity of vanities, all is vanity. If you should go to all the creatures round, they will tell you that happinesse is not in them: If you should go to the earth, the earth will tell you that happinesse grows not in the furrows of the field. If you go to the Sea, the Sea will tell you, that happinesse is not in the Treasures of the deep; If you go to the beasts of the field, or to the birds of the air, they will tell you, that happi­nesse is not to be found on their backs, nor in their bow­els; If you go to your bags or heaps of gold and silver, they will tell you that happinesse is [Page]not to be found in them; If you go to Crowns and Scepters, they will tell you that happi­nesse is too precious and too glorious a Gemme to be found in them.

As it is not the great Cage that makes thn bird sing, so it is not the great estate that makes the happy life, nor the great portion that makes the happy soul. There is no true comfort, nor no true happinesse to be drawn out of the standing pools of outward sufficiencies; all true comfort and happiness is onely to be found in having of an all-sufficient God for your portion, Psal. 144.15. Happy is that people that is in such a case, yea, happy is that people whose God is the Lord. And therefore as ever you would be happy in both [Page]worlds, it very highly concerns you to get an interest in God, and to be restlesse in your own souls till you come to enjoy God for your portion.

A man that hath God for his portion, is a none-such, This you will finde fully clea­red up in the follow­ing Trea­tise. he is the rarest and the happiest man in the world, he is like the morning-star in the midst of the clouds, he is like the Moon when it is at full, he is like the flower of the Roses in the Spring of the year, he is like the Lillies by the Springs of waters, he is like the branches of Frankincense in the time of Summer, he is like a vessel of massie gold that is set about with all manner of precious stones.

Nothing can make that man miserable that hath God for [Page]his portion, nor nothing can make that man happy that wants God for his portion: the more rich, the more wret­ched; the more great, the more gracelesse; the more ho­nourable, the more miserable that man will be that hath not God for his portion. The Sodomites were very wealthy; and who more wanton and wicked than they? the Egyp­tians, and Babylonians were very rich, great, and potent in the world, and what greater oppressors and persecutors of the people of God than these: O the slavery, the captivity, and the woful misery of the people of God under those cruel Tyrants! Have not the Nimrods, the Nebuchadnez­zars, the Belshazzars, the A­lexanders, and the Caesars, &c. [Page]been commonly the Lords of the world? and who so a­bominably wicked as these? no men for wickednesse have been able tomatch them, or come neer them.

It hath been long since ob­served to my hand, Dan. 7. that Daniel sets forth the several Monar­chies of the World by sundry sorts of cruel beasts, to shew that as they were gotten by beastly subtilty and cruelty, so they were supported and maintained by brutish sensu­ality, craft, and tyranny.

I have read of a Lacede­monian that said, that they well deserved death that did but quench Tyranny, they should quite have consumed it with fire: But whether he hit the mark, or mist it, let the [Page]Reader judge. Well, Sirs, you may be the Lords of this world, and yet you will cer­tainly be miserable in another world, except you get God for your portion. The top of mans happinesse in this world lies in his having of God for his portion. He that hath God for his portion, enjoyes all; and he that wants an interest and propriety in God, enjoyes nothing at all.

Gentlemen, I have read of an Heathen, who seeing a sud­den Shipwrack of all his wealth, said, Well, Fortune, I see now that thou wouldest have me to be a Philosopher. O that you would say under all your heavie losses and crosses: well, we now see that God would have us lay up treasure in heaven, Matth. 6.19, 20. we now see that [Page]God would have us look after a better portion than any this world affords; we now see that it highly concerns us to secure our interest and pro­priety in God; we now see, that to enjoy God for our por­on is the one thing necessary. Have not many of you said, nay sworne, That if you might but see & enjoy the delight of your eyes, that then you should have a sweeping Trade, and abound in all plenty and pro­sperity, and grow rich and great, and glorious in the world, and be eased of everie thing that did but look like a burthen, &c. If it be indeed thus with you, why do you so complain, murmur, and repine? and why do many of you walk up and down the Exchange and streets with tears in your [Page]eyes, and with heavinesse in your hearts, and with crack't credits, and thread-bare coats, and empty purses? and why are so many of you broke, and so manie prisoners, and so manie hid, and so manie fled? But if it be otherwise, and that you are sensible that you have put a cheat up­on your selves (I say not upon others) and that as you have been self-flatterers, so you have been self-deceivers, the more highly it concernes you to do your selves, your souls that right, as to make sure God for your portion: For what else can make up those woful disappointments under which you are fallen.

It is a sad sight to see all the arrows that men shoot to fall upon their own heads, or [Page]to see men twist a cord to hang themselves, or to see men dig a pit for others, and to fall into it themselves; and it tis but justice that men should bake as they brew, and that they which brew mischief should have the first and the largest draught of it themselves.

Now the best way to prevent so sad a sight, and so great a mischief, is to get God for your portion: for when once God comes to be a mans portion, then all things shall work together for his good, Rom. 8.28. and then God will preserve him from such hurt­ful and mischievous actings. The whole World is a great Bedlam, and multitudes there are that think madly, and that design madly, and that talk madly, and that act madly, [Page]and that walk madly. Now as you would not be found in the number of those Bedlams, it highly concerns you to get God for your portion, that so you may be filled with that wis­dome that may preserve you from the follie and madnesse of this mad world.

Gentlemen, The following Sermons I preached in the year 1660. at Olaves Breadstreet, and God blest them then to those Christians that attend­ed on my Ministry, and I hope he will blesse them also to the internal and eternal welfare of your souls to whom they are now dedicated. They are much inlarged; the profit will be yours, the labour hath been mine: I judge them very sea­sonable and suitable to present dispensations, else they had [Page]not see the light at this time. Curiosity is the spiritual a­dultery of the soul; curiosity is that green-sicknesse of the soul, whereby it longs for no­velties, and loaths sound and wholsome truths; it is the E­pidemical distemper of this age and hour.

And therefore if any of you are troubled with this itch of curiosity, and love to be wise above what is written, and delight to scan the choice my­steries of Religion by carnal reason, and affect elegant ex­pressions and Seraphical noti­ons, and the flowers of Rheto­rick, more than sound and wholsome Truths, then you may ease your selves (if you please) of the trouble of rea­ding this following Treatise; onely remember this, that the [Page]prudent Husband-man looks more and delights more in the ripenesse, and soundnesse, and goodnesse of the Corn that is in his Field, than he doth at the beauty of the Cockle; and remember, that no man can live more miserably than he that lives altogether upon Sawces; and he that looks more at the handsomnesse than he doth at the wholsomnesse of the Dishes of Meat that are set before him, may well passe for a fool.

Well, Gentlemen, for a Close remember this, that as Noah was drunk with his own wine, and as Goliah was beheaded by his own sword, and as the rose is destroyed by the canker that it breeds in it self, and as Agrippina was killed by Nero, [Page]to whom she gave breath; so if ever you are eternally de­stroyed, you will be destroyed by your selves; if ever you are undone, you will be undone by your selves; if ever you are scourged to death, it will be by rods of your own making, and if ever the bitter cup of damnation be put into your hands, it will be found to be of your own preparing, min­gling, and imbittering.

Behold, I have set life and death, heaven and hell, glory and misery before you in this Treatise: and therefore if you will needs chuse death rather than life, hell rather than heaven, mi­sery rather than glory: [Page]What can be more just than that you should perish to all eternity. If you will not have God for your portion, you shall be sure to have wrath for your portion, and hell for your portion, &c.

Well Sirs, remember this at last, every man shall onely thank his own folly for his own bane, his own sin, for his own everlasting shame, his own iniquity, for his own endlesse misery.

I have now no more to do, but to improve all the interest that I have in Hea­ven, That this Treatise [Page]may be blest to all your souls and that you all experience what it is to have God for your portion: for that will be my joy as well as yours, and my Crown as well as yours, and my glorying as well as yours in the great day of our Lord Jesus. And so I commend you to God, and to the word of his grace, Acts 20.32.which is able to build you up, and to give you an inheritance among them that are sanctified. And rest,

Gentlemen,
Your Souls Servant Thomas Brooks.

A MATCHLESSE PORTION.

LAMENT. 3.24.

The Lord is my portion, saith my soul, therefore will I hope in him.

CErtainly, if Ennius could pick out Gold out of a Dunghil, I may, by Divine Assistance, much better pick out golden matter out of such a golden Myne, as my Text is, to enrich the souls of men withall. [Page 2]The best of Painters, Apelles. to draw an exquisite Venus, had set before him an hundred choice and selected beauties, to take from one an eye, another a lip, a third a smile, a fourth an hand, and from each of them that special lineament in which she most excelled: but I have no need of any other Scri­pture to be set before me, to draw forth the excellency of the Saints portion, than that which I have now pitch't upon; for the beauty, excellency, and glory of an hun­dred choice Scriptures are epitomi­zed in this one.

The Jewish Doctors, and other Writers differ about the time of Jeremiahs penning this Book of the Lamentations; but to be ignorant of the circumstance of time when this Book was made, is such a crime, as I suppose will not be charg'd upon any mans account in the great day of our Lord Jesus.

Doubtlesse this Book of the La­mentations was composed by Jere­miah in the time of the Babylonian [Page 3]captivity. In this Book the Pro­phet sadly laments and bewails the grievous calamities and mise­ries that had befallen the Jews, viz. the ruine of their State, the deva­station of their land, the destru­ction of their glorious City and Temple (which was the great wonder of the world) the propha­nation of all his holy things, the contemptible and deplorable con­dition of all sorts, ranks, and de­grees of men; and then he com­plains of their sins, as the procu­ring causes of all those calamities, that God, in his righteousness, had inflicted upon them: He exhorts them also to patience under the mighty hand of God, and stirs them up to repent, and reform, as they would have their sins pardon­ed, judgments removed, divine wrath pacified, their insulting e­nemies suppressed, and former acts and grants of favour and grace re­stored to them.

But to come to the words of my Text.

The Lord Jehovah, from Havah, He was: this name Jehovah is the most proper Name of God, and 'tis never attributed to any, but to God. The three syllables contain the notes of all times. Je, the time to come, Ho, the time pre­sent, Vah, the time past.

First, Jehovah sets out Gods eter­nity, in that it containeth all times, future, present, and past.

Secondly, It sets out also Gods Self-existency, coming from Ha­vah, to Be.

Thirdly, When either some spe­cial mercy is promised, or some extraordinary judgment is threat­ned, then the Name of Jehovah is commonly annexed, to shew, that that God, whose being is from himself, and who gives a being to all his creatures, both in heaven, and on earth, will certainly give a being to his promises and threat­nings, and not fail to accomplish the words that are gone out of his mouth.

Fourthly, This name Jehovah consists onely of quiescent letters, i.e. letters of rest, (as the Hebrews call them) to shew, that there is [Page 5]no rest till we come to Jehovah, and that in him we may safely and securely rest, as the Dove did in Noahs Ark.

Is my portion. Chelki, from [...] Chalak; the Hebrew word signi­fies to divide. He alludes, as I take it, to the dividing of the Land of Canaan amongst the Israelites, by lot; The Lord, saith he, is my portion, my part, my lot, and with this portion I rest fully satisfied, as the Israelites were to do with their parts and portions in that pleasant Land. 'Tis true, saith Jeremiah (in the name of the Church) I am thus and thus afflicted, and sorely distressed on all hands, but yet the Lord is my portion, and that sup­ports, and bares up my spirits from fainting and sinking in this evil day.

Saith my soul, Naphshi, from [...] Nephesh; the Hebrew word hath nine several senses or significations in the Scripture. But let this suf­fice, that by soul here in the Text, we are to understand the heart, [Page 6]the minde, the spirit, and the un­derstanding of a man. Well, saith the Prophet, though I am in a sea of sorrow, & in a gulf of mi­sery, yet my heart tells me, that the Lord is my portion, my minde tells me, that the Lord is my portion, my spirit tells me, that the Lord is my portion, and my understanding tells me, that the Lord is my portion: and therefore I will bare up bravely in the face of all calamities and mise­ries.

Therefore will I hope in him: the Hebrew word [...] that is here rendered hope, Gen 8.10. Isa. 42.4. Psal. 31.25. is from [...] Jachal that signifies both hoping, expect­ing, and trusting, also it signifies a patient waiting upon the Lord. The Prophet Jeremiah had not on­ly a witnesse above him, but also a witnesse within him, that the Lord was his portion; and there­fore he resolves firmly to hope in the Lord, and sweetly to trust on the Lord, and quietly and patiently to wait upon the Lord, till God should turn his storm into a calm, [Page 7]and his sad Winter into a blessed Summer.

In my Text there are three things observable.

First, an Assertion, or Proposi­tion, in those words, The Lord is my portion.

Secondly, A proof of it, in those words, Saith my soul.

Thirdly, The use or inference from the premises, in those words, Therefore will I hope in him.

The words being thus opened, the Proposition that I intend to insist upon, is this, viz.

That the Lord is the Saints portion, doct. the Lord is the believers portion.

I shall call in a few Scri­ptures to witnesse to the truth of this Proposition, and then I shall further open it to you. Psal. 16.5. The Lord is the portion of mine inheri­tance, and of my cup: thou maintain­est my lot. Psal. 73.26. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever. [Page 8]Ps. 119.57. Thou art my portion, O Lord, I have said that I would keep thy words. Jer. 10.16. The portion of Ja­cob is not like them; for he is the for­mer of all things, and Israel is the Rod of his inheritance; the Lord of Hosts is his name.

Now for the further opening and clearing up of this great and glorious, this sweet and blessed truth, I shall indeavour to shew you.

First, what a portion the Lord is to his Saints, to his gracious ones. And.

Secondly, the reasons or grounds whereupon the Saints have laid claim to God, as their portion.

For the first, What a portion God is. Now the excellency of this portion I shall shew you, by an induction of particulars thus:

First, God is a present portion, he is a portion in hand, he is a por­tion in possession; Psal. 48.14. Isa. 25.9. all the Scriptures that are c [...]ted to prove the Do­ctrine, evidence this to be a truth: [Page 9]And so doth that, Psal. 46. [...]. God is a very present help in trouble. The Hebrew word Betsaroth is in the plurall number, Maximilian the Emperour was so delighted with that sentence of Paul, Si Deus nobiscum, If God be with us, who shall be against us? that he caused it to be written upon the Walls in most rooms of his Palace. troubles, that is, God is a present help in many troubles, in great troubles, and in continued troubles. Betsaroth is from [...] I for, that signifies to straiten, and close­ly to besiege, it notes the extremity of affliction and trouble. When the people of God are in their greatest extremity, then God will be a present help, a present portion to them. Isa. 43.2. When thou pas­sest through the waters, I will be with thee; and through the Rivens, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. God will be a present help, a present relief, a present sup­port, a present comfort, a present portion to his people, in all those great and various trials that they [Page 10]may be exercised under. Psal. 142.5. I cried unto thee, O Lord; I said, thou art my refuge, and my portion in the land of the living. God is a por­tion in present possession, and not a portion in reversion; the Psal­mist doth not say, Thou mayest be my portion in another world, but Thou art my portion in the land of the living: nor he doth not say, Thou wilt be my portion in another world, but Thou are my portion in the land of the living. Look, as El­kanah gave Hannah a worthy por­tion in hand, 1 Sam. 1.5. so God gives himself to his Saints, as a worthy portion in hand: Many men wait, and wait long for their earthly porti­ons before they enjoy them, yea, their patience is oftentimes wore so thread-bare in waiting, that they wish their parents in Abrahams bo­some, I, and sometimes in a wor­ser place, that so they may inherit their Honours, Lordships, Lands, Treasures, &c. Look, as a bird in the hand is worth two, I, ten in the bush; so a portion in possessi­on [Page 11]is worth two, I, ten in reversi­on. Now God is a portion in pre­sent possession, and that speaks out the excellency of the Saints porti­on. As he in Piatarch said of the Scythians, that although they had no musick, nor vines among them, yet (as a better thing) they had gods. So I may say, though the Saints have not this, nor that, nor the other earthly portion among them, yet (as a better thing) they have God for their present por­tion: and what can they desire more? But

Secondly, As God is a present portion, so God is an immense portion, he is a vast, large portion, he is the greatest portion of all portions: 1 Tim. 6.15. Which in his times he shall shew, who is the blessed and onely Potentate, the King of Kings, and Lord of Lords. These words are a stately and lofty description of the greatness of God: the A­postle heapeth up many words to­gether, to shew, that in greatnesse God excels all, Isa. 40.15, 16, 17. Be­hold, [Page 12]the Nations are as a drop of a buck­et, & are counted as the small dust of the ballance: Behold, he taketh up the Isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All Nations before him are as nothing, and they are counted to him lesse than nothing, and vanity. Not onely one Nation, but many Nations; yea, not onely many Nations, but all Nations, in comparison of God, are but as the drop of a bucket; and what's lesser than a drop? and as the small dust of a ballance; and what's of lighter weight and lesser worth than the small dust or pow­der of the ballance that hangs on the scale, and yet never alters the weight? yea, they are nothing, they are lesse than nothing. And though Lebanon was a very great spacious Forrest, and had abun­dance of beasts in it, yet God was a God of that infinite greatnesse, that though all the beasts harbour­ing in that stately Forrest should be slain, and all the wood growing [Page 13]on it cut down to burn them with it, all would not make up a sacri­fice any wayes answerable or pro­portionable to his greatnesse with whom they had to do: and so in that, Psal. 147.5. Great is our Lord, and of great power; his understanding is infinite, or as the Hebrew hath it, of his understanding there is no number. Such is his greatness, that he knows not onely all kinds and sorts of things, but even all particulars, though they exceed all number: Psal. 145.3. Great is the Lord, and greatly to be praised, and his greatness is unsearchable, or as the Hebrew hath it, of his greatness there is no search. God is infinitely above all names, all notions, all conceptions, all expressions, and all parallels: Psa. 150.2. Praise him for his mighty acts, praise him according to his excel­lent greatness, or greatnesse of great­nesse, or abundance of greatnesse, or according to the multitude of his greatnesse, as the Hebrew and Greek carries it: and so in that, Deut. 10.17. For the Lord your God is [Page 14]God of Gods, In Daniel God is cal­led El E­lim, the mighty of mighties. and Lord of Lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward. God is the original cause of all greatness; all that greatness that is in any created beings, whe­ther they are Angels, or men, is from God; all their greatnesse is but a beam of his Sun, a drop out of his Sea, a mite out of his Trea­sury. Psal. 139. God is a God of that infinite greatnesse, that he fills heaven and earth with his presence, he is every where, and yet circumscribed to no place, he is in all things, and without all things, and above all things, and this speaks out his im­mensity. Job had a very large portion, before God made a breach upon him, Job 1.3. He had seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hun­dred she-asses, and a very great hous­hold; but at last God gives him twice as much as he had first, Job 42.12. for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. Cattle [Page 15]are onely instanced in, because the wealth of that Countrey consisted especially in cattel; but yet doubt­lesse Job had a great many other good things, as goods, lands, pos­sessions, and stately habitations; but what is all this to a Saints por­tion? certainly, had not Job had God for his portion, he had been but a rich fool, a golden beast, not­withstanding all the great things that God had heaped upon him. And so Ahasuerus had a very large portion, Esth. 1.1, 2. he reigned from India unto Ethiopia over an hundred and seven and twenty Provinces, but what were all his Provinces; but as so many handfuls of dust, in comparison of the Saints portion? The whole Turkish Empire, saith Luther, is but a crust that God throws to a dog: had a man all the world for his portion, it would be but a poor pittance. Nebuchadnezzar had a ve­ry great portion, Dan. 5.18, 19. O thou King, the most high God gave thy father Nebuchadnezzar a Kingdome, and majesty, and glory, and honour. [Page 16]And for the majesty that he gave him, all people, Nations, and languages trem­bled and feared before him: whom he would he slew, and whom he would he kept alive, and whom he would he set up, and whom he would he put down. And so in that, Jer. 27.5, 6, 7, 8. I have made the earth, the man, and the beast that are upon the ground, See Jer. 28.14. by my great power, and by my out-stretched arm, and I have given it unto whom it seem­ed me [...] unto me. And now have I gi­ven all these lands into the hand of Nebuchadnezzar, King of Babylon, my servant, and the beasts of the field have I given him also to serve him. And all Nations shall serve him, and his son, and his sons son, until the very time of his land come; and then many Nations and great Kings shall serve themselves of him. And it shall come to pass, that the Nation and Kingdome which will not serve the same Nebu­chadnezzar the King of Babylon, and that will not put their neck under the yoke of the King of Babylon, that Nation will I punish, saith the Lord, with the sword, and with [Page 17]the famine, and with the pesti­lence, until I have consumed them by his hand. The portion that here God gives to Nebuchadnezzar is a wonderful large portion; and yet all these Nations that God gave to him, were but as so many molehils, or as so many birds nests, compared with a Saints portion. All Nations are but as a drop of a bucket (that may in a moment be wip't off with a finger) in compa­rison of God, nay, they are all nothing; but that word is too high, for they are lesse than no­thing: had a man as many worlds at his command as there be men on earth, or Angels in hea­ven, yet they would be but as so many drops, or as so many at­tomes to a Saints portion.

When Alc biades was proudly boasting of his lands that lay to­gether, Socrates wittily rebukes his pride, by bringing him a Map of the world, and wishing him to shew him where his lands did lie; his lands would hardly amount to [Page 18]more than the prick of a pin; En­gland, Scotland, and Ireland are but three little spots, to the vast Con­tinents that be in other parts of the world; and what then is thy pa­lace, thy lordships, thy mannors, thy farme, thy house, thy cottage, but a little minum, but a prick of a pin to God, who is so great, so vast a portion? O Sirs, had you the understanding of all the An­gels in heaven, and the tongues of all the men on earth, yet you would not be able to conceive, express, or set forth the greatnesse and largenesse of a Saints portion; Can you tell the stars of heaven, or number the sands of the sea, or stop the Sun in his course, or raise the dead, or make a new world? then, and not till then will you be able to declare what a great, what an immense portion God is: If eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the great things that God hath laid up in the Gospel, (for so that 1 Cor. 2.9. is to be un­derstood) [Page 19]Oh how much less then are they able to declare the great things that God hath laid up for his people in another world? But

Thirdly, 3 As God is an immense portion, a large portion, so God is an all-sufficient portion, Gen. 17.1. And when Abram was ninety years old and nine, the Lord appeared to A­bram, and said unto him, I am the al­mighty God; walk before me, and be thou perfect. I am God almighty, or as some carry the words, I am God all-sufficient, or self-sufficient: In quo nihil desiderari possit boni. Zanch. de nat. Dei l. 4. c. 1. Qu 1 God hath self-sufficiency and all-suffi­ciency in himself. Some derive the word Shaddai that is here ren­dered almighty, or all-sufficient, from Shad aduge, because God feeds his children with sufficiency of all good things, as the tender mother doth the sucking childe. Gen. 15.1. After these things the word of the Lord came unto Abram in a vision, saying, Fear not Abram, I am thy shield, and thy exceeding great reward: I will be thy buckler to defend thee from all kinde of mischief and mise­ries, [Page 20]and I will be thy exceeding great reward to supply thee with all necessary and desirable mer­cies; and what can a Saint desire more? Psal. 84.11. For the Lord God is a Sun and shield; the Lord will give grace and glory, and no good thing will he with-hold from them that walk up­rightly. The Sun, which among all inanimate creatures is the most excellent, notes all manner of ex­cellency, provision, and prosperi­ty; and the shield, which among all artificial creatures is the chief­est, notes all manner of protection whatsoever; under the name of grace all spiritual good is wrapt up; and under the name of glory all eternal good is wrapt up; and under the last clause, no good thing will he with-hold, is wrapt up all temporal good: all put together speaks out God to be an all-suffi­cient portion. Before the world was made, before Angels or men had a being, God was as blessed and as glorious in himself as now he is; God is such an all-sufficient [Page 21]and such an excellent being, that nothing can be added to him to make him more excellent: Man in his best estate is so great a piece of vanity, Psal. 39.5. that he stands in need of a thousand thousand things; he needs the air to breath in, the earth to bare him, and fire to warm him, and cloathes to cover him, and an house to shelter him, and food to nourish him, and a bed to ease him, and friends to comfort him, &c. But this is the excellency of God, that he hath all excellencies in himself, and stands in need of nothing. Were there as many worlds as there are men in the world, and were all those worlds full of blessed Saints, yea, were there as many Heavens as there are stars in heaven, and were all those heavens full of glorious Angels, yet all these Saints; and Angels together could not adde the least to God; for what can drops taken out of the Sea adde unto the Sea? what can finite creatures adde to an infinite being? [Page 22]though all the men in the world should praise the Sun, and say, the Sun is a glorious creature, yet all this would adde nothing to the light and glory of the Sun; so, though all the Saints and Angels shall be blessing, and praising, and admiring, and worshipping of God to all eternity, yet they shall never be able to adde any thing to God, who is blessed for ever. O Christians, God is an all-sufficient portion, his power is all-sufficient to protect you, his wisdome is all-sufficient to direct you, his mercy is all-sufficient to pardon you, his goodnesse is all-sufficient to pro­vide for you, his word is all-suffi­cient to support you and streng­then you, and his grace is all-sufficient to adorn you and enrich you, and his spirit is all-sufficient to lead you and comfort you; and what can you desire more? O Sirs, God hath within himself all the good of Angels, of men and universal nature; he hath all glory, all dignity, all riches, all [Page 23]treasures, all pleasures, God is O­mnia super omnia, and many of the very heathens counted God Opti­mum maxi­mum, the best and greatest. all de­lights, all comforts, all contents, all joyes, all beatitudes in himself. All the scattered excellencies and perfections that be in the creatures are eminently, transcendently, and perfectly in him. Look as the worth and value of many pieces of silver are contracted in one piece of gold; so all the whole vo­lume of perfections which is spread through heaven and earth are epi­tomized in God, according to that old saying, Omne bonum in summo bo­no, all good is in the chiefest good. God is one infinite perfection in himself, which is eminently and virtually all perfections of the creatures: all the good, the ex­cellency, the beauty, and glory that is in all created beings, are but parts of that whole that is in God; and all the good that is in them is borrowed and derived from God, who is the first cause, and the universal cause of all that good that is in Angels or men. God is a sufficient portion to se­cure [Page 24]your souls, and to supply all your wants, and to satisfie all your desires, and to answer all your expectations, and to suppresse all your enemies, and after all to bring you to glory; and what can you desire more?

But now all earthly portions are insufficient portions, they can nei­ther prevent afflictions, nor sup­port the soul under afflictions, nor mitigate afflictions, nor yet deli­ver a man from afflictions: They can neither arm the soul against temptations, nor com­fort the soul under temptations, A golden crown cannot cure the head-ach, nor a purple robe cannot fray away a burning seaver, nor a bed of gold cannot give ease to a distempered body, nor the velvet slipper cannot take away the pain of the gout. nor lead the soul out of temp­tations. All the crea­tures in the world are but as so many ci­phers without God; when God frowns, all the creatures in the world are not sufficient to chear the soul, when God withdraws, all the creatures in the world are not sufficient to sustain the soul; when God clouds [Page 25]his face, all the creatures in the world are not sufficient to make it day with the soul, &c. There is not enough in the whole creation to content, quiet, or satisfie one immortal soul; he that hath most of the world would have more, and he that hath least of the world hath enough, if his soul can but groundedly say, The Lord is my portion. 4 But

Fourthly, As the Lord is an all-sufficient portion, so the Lord is a most absolute, needful, and neces­sary portion; the want of an earthly portion may trouble me, but the want of God for my por­tion will damn me; 'tis not abso­lutely necessary that I should have a portion in gold, or silver, or jew­els, or goods, or lands; but 'tis ab­solutely necessary that I should have God for my portion. I may have union and communion with God, Act. 3.6. though with the Apostles I have neither gold nor silver in my purse; I may be holy and happy, Luk 16.20, 21. though with Lazarus I have never [Page 26]a rag to hang on my back, nor ne­ver a dry crust to put into my belly; I may to heaven at last, and I may be glorious in another world, Job 1, &c. though with Job I should be stript of all my worldly glory, and set upon a dunghil in this world; but I can never be happy here, nor blessed hereafter, except God be my portion. Though I could truly say, that all the world were mine, yet if I could not truly say, that the Lord is my portion, I should be but miserable under all my worldly enjoyments. To have God for my portion is abso­lutely necessary, for without it I am for ever and ever undone: Ephe. 2.12. In this verse you have seve­ral withouts; and 'tis very observa­ble that they that were without God in the world, they were without Christ, without the Church, without the Covenant, without the Promise, and without hope in the world; and therefore such persons must needs be in a most sad and deplorable conditi­on, &c.

First, in relation to the soul, 1 and in relation to salvation, God is the most absolute necessary portion; if God be not my portion, my soul can never enjoy communion with him in this world; if God be not my portion, my soul can never be sa­ved by him in the other world. But

Secondly, 2 When sinners are un­der terrours and horrours of con­science, when their consciences are awakened and convinced of the vilenesse of their natures, Ʋna gutt [...] ­la malae conscientiae totum more mundam gaudil ab­sorbet. Lu­ther. of the unspeakable evil that is in sin, yea in the least sin, and of their lost, undone, and miserable estate out of Christ; O then, what would they not give to have God for their portion? O then they would give all the gold and silver they have in the world to have God for their portion; O then they would give thousands of Rams, Mic. 6.6, 7 and ten thousands of Ri­vers of oil; yea, they would give their first-born, they would give the very fruit of their bodies, that they might have God to be the [Page 28]portion of their souls; O then they would say as Mephibosheth said unto the King, 2 Sam. 19.29, 30. Let Ziba take all, forasmuch as my Lord the King is come again in peace unto his own house. Under distresse of conscience poor sinners will cry out, O! let who will take all our honours, and all our mannors, and all our trea­sures, and all our stores, and all our lands, and all our lordships, and all our bags, so we may have God for our portion: O let us but have God for our portion, and we care not a straw who takes all. Now what doth this speak out but that of all portions God is the most absolute necessary portion. But

Thirdly, 3 Upon a dying bed, an awakened sinner sets the highest price, value, and esteem upon such as have God for their portion: Now he esteems a Saint in rags that hath God for his portion a­bove a wicked Emperour in his royal Robes, who hath onely the world for his portion: What [Page 29]though wicked men, Lament. 2.14, 15. Zeph. 2.8, 9, 10, &c. when they are in the height of their worldly prosperity, felicity, and glory, do slight the Saints, and revile, and scorn the Saints, and contemn and undervalue the Saints; yet when death knocks at their doors, and when their consciences are start­led, and when hell-fire flashes in their faces, and when the worm within begins to gnaw: O now, if all the world were a lump of gold, and in their hands to dispose of, they would give it all, so they might have that honour and hap­pinesse to change conditions with those who have God for their portion: Num. 23.10. Let me die the death of the righteous, and let my last end be like his. Though men who have their portion in this life do not love to live the life of the righ­teous, yet when they come to die, they are often desirous that they might die the death of the righ­teous: And this many hundred Ministers and Christians can wit­nesse from their own experience. [Page 30] Lazarus having God for his por­tion, when he died he went to heaven without a rag on his back, or a peny in his purse, whereas Di­ves who had not God for his por­tion, when he died, went tumbling down to hell in all his riches, bra­very, and glory. O 'tis infinitely better to go to heaven a begger, than to go to hell an Emperour; and this the sinner understands, when his conscience comes to be enlightened upon a dying bed, and therefore he cries out, O send for such a Minister, and send for such and such a Christian, and let them pray with me, and counsel me, and if it be possible, give out some drops of comfort to me; See Wis­dom 5.1, 2, 3, 4, 5, 6, 7, 8. All these verses are worth their weight in gold. O that I had never derided nor revi­led them, O that I had never op­posed and persecuted them, O that I had lived at such a rate of holinesse and exactnesse as they have done, O that I had walk't with God as they have walk't, O that I had laid out my time, my strength, my treasure, my parts, [Page 31]my all, for God, as they have done, O that my estate was as good, as safe, and as happy as theirs is, O that I could as truly say, that the Lord is my portion, as they can say that the Lord is their portion: And what doth all this speak out but that high esteem and value that they set upon those that have God for their portion: So that upon this threefold ac­count, we may safely conclude, that God is a most absolute, need­ful, and necessary portion. But

Fifthly, 5 As the Lord is a most absolute, needful, and necessary portion, so the Lord is a pure and unmixed portion, God is an un­mixed good, he hath nothing in him but goodnesse; he is an O­cean of sweetnesse, without one drop of bitternesse; Deut. 32.4. Hab. 1.13. he is a perfect beauty, without the least spot or shadow of deformity. All other portions are a bitter sweet; but God is a Rose without prickles, he is a good, in which there is not [Page 32]the least evil. 1 Joh. 1.5. God is light, and in him is no darknesse at all. There are no mixtures in God, God is a most clear bright shining light, yea, he is all light, and in him is no darknesse at all. God is all light, and all love, all sweet­nesse, and all goodnesse, all kind­nesse and all graciousnesse, and there is no uncomliness, no un­lovelinesse, no bitternesse nor no darkness at all in God. The Moon when it shines brightest hath her dark spots and specks; but God is a light that shines most gloriously without the least spot or speck; God is a most pure, clear, splendid light. 'Tis very observable, that the Apostle, to illustrate the per­fect purity of God, adds a Nega­tive to his Affirmative, in him is no darknesse at all; that is, God is so pure, that not the least spot, the smallest speck of vanity or folly can cleave to him: God is a pure, a most pure act, without the least potentiality, defectability, or mutability, and therefore in the [Page 33]highest sense he is light, and in him is no darknesse at all. By this Metapho­rical description of God the Apo­stle would not have us think, that the nature of God is changed into the nature of light; but by this si­militude the Apostle would repre­sent something of the purity and excellency of God to us. The Sun is light, the Moon is light, and the Stars are light; but it would be blasphemy for us to imagine, that the essence of God is the same with this of the creatures: but this Sirs you must remember, that there are many excellent proper­ties of light, for which God is of­ten in the Scripture resembled to light. As

First, light is pure, 1 and so is God, Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. There are four things that God cannot do.

1. He cannot lie.

2. He cannot die.

3. He cannot deny himself, nor

4. He cannot look with a fa­vourable [Page 34]eye upon iniquity: he is a God of that infinite purity, that he can't look upon iniquity, but with an hateful eye, an angry eye, a revengeful eye, and with a vin­dictive eye.

Secondly, 2 All things are con­spicuous to the light, and so they are to God: Psal. 41.12. 1 Sam. 2.1, 3 Psal. 16.8. Ps. 119.168. God is to­tus oculus, all eye. Athenodo­rus an heathen could say, that God was eve­ry where, and be­held all that was done. Heb. 4.13. Neither is there any creature that is not manifest in his sight, but all things are naked and open unto the eyes of him with whom we have to doe. The Greek word [...], is a Metaphor, say some, that is taken from the Priests under the Law, who when they killed the beasts for sacrifice, all things that were within the beasts were laid naked and bare be­fore the Priest, that so he might see what was sound, and what was corrupted. Others say, the Apo­stle alludes to the anatomizing of such creatures, wherein men are very cautious and curious to finde out every little vein or muscle, though they lie never so close: [Page 35]others say, that 'tis a Metaphor taken from those that lie with their faces upwards, that all pas­sengers may see who they are. All agree in this, that all mens in sides and out-sides are anatomized, dis­sected, quartered, and laid naked to the eye of God, Job 34.21, 22. For his eyes are upon the wayes of man, and he seeth all his goings: There is no darknesse, nor shadow of death, where the workers of iniquity may hide them­selves. If thou canst not bide thy self from the Sun, which is Gods Minister of light, how impossible will it be to hide thy self from him whose eyes are ten thousand times brighter than the Sun, saith Am­brose. But

Thirdly, 3 Without light nothing can be seen; so without the beams of heavenly light no heavenly things can be seen: a man cannot see God, but in that light that comes down from above; a man cannot see Christ without he be first inlightened by Christ; Jam. 1.17. a man cannot see heaven, but in that [Page 36]light that comes from heaven, 1 Cor. 2.10, 12, 14, 15, 16. Were it not for the Sun it would be perpetual night in the world, notwithstan­ding all the Torches that could be lighted, yea, notwithstanding all the light of the Moon and Stars: so it would be perpetual night with poor souls, notwithstanding all the torch-light of natural parts, and creature-comforts, and not­withstanding all the Star-light of civil honesty and common gifts, and notwithstanding all the Moon-light of temporary faith and formal profession, did not the Sun of righteousnesse arise and shine upon them. But

Fourthly, 4 There is nothing more pleasant than the light, Ec­cles. 11.7. Truly the light is sweet, and 'tis a very pleasant thing to behold the Sun. A Philosopher being ask't whether it were not a pleasant thing to behold the Sun? answe­red, that that was a blind mans question, because life without light is but a life-lesse life. Now as [Page 37]there is nothing more pleasant and delightful to the eye than light, so there is nothing more pleasant and delightful to the soul than God. The poor Northern Nations in Strabo that want the light of the Sun for some moneths together, when the term of his return ap­proaches, they climb up into the highest mountains to spie it, and he that spies it first was accounted the best and most beloved of God, they chose him King almost as the Tyrians did Strato. Now the return of the Sun is not more pleasant and delightful to those poor Nor­thern Nations, than God is plea­sant and delightful to all gracious souls. But

Fifthly, 5 The light shines and scatters its rays over all the world, over East, West, North, and South; and so doth the presence and goodnesse of God, Psal. 139. But.

Sixthly, 6 The light is a creature of a most resplendent beauty, lu­stre, and glory, it dazles the eyes [Page 38]of the beholders; and so God is a God of that transcendent beauty, majesty, and glory, that the very eyes of the Angels are dazled, as not being able to behold the brightness of his glory, Isa. 6.2. God dwells in that light, which no man can approach unto. But

Seventhly, 7 and lastly, the light of all bodies is the most incom­pound light, it will never mix with darknesse; no more will God, 2 Cor. 6.14. What communion hath light with darknesse? the nature of God is void of all composition, light expells darkness, it never mixes nor mingles with it. By what hath been said, you see that God is a pure, and an unmixed light, and that in him there is no darkness at all.

But now all worldly portions are mixt with many troubles, sor­rows, cares, fears, hazards, dan­gers, vexations, oppositions, cros­ses, losses, and often times with many gripes of conscience too. [Page 39]All earthly portions are mixt portions, All earth­ly riches are true gardens of Adonis, where we can gather nothing but trivial flowers surround­ed with many bri­ars and thornes. the goodnesse of all creatures is a mixt goodness, our wine is mixt with water, our silver with tin, our gold with dross, our wheat with chaffe, and our honey with gall, &c. every Bee hath his sting, and every rose hath his prickles; and this mixture speaks out all earthly portions to be vani­ty and vexation of spirit, 1 Eccles. 1.13. That great Prince Exerxes was wont to say, You look upon my Crown, and my purple robes; but did you know how they were lin'd with thorns, you would not stoop to take them up. And who is there in this our English Israel, that cannot with both hands sub­scribe to this? The Emblem of King Henry the seventh in all his buildings (in the windows) was still a Crown in a bush of thorns; B. Hall. wherefore, or with what historical allusion he did so is uncertain; but surely it was to imply thus much, that great places are not free from great cares, that no man [Page 40]knows the weight of a Scepter, but he that swayes it: This made Saul to hide himself amongst the stuff, when he should have been made King; many a sleeplesse night, many a restlesse day, many a sad temptation, and many a bu­sie shift will their ambition cost them that affect such places of e­minency. Besides, high places are commonly very slippery, he that stands in them may suddenly fall, and wound his conscience, or ea­sily fall and break his neck. But

Sixthly, 6 As God is a pure and unmixed portion, so he is a glori­ous, a happy, and a blessed porti­on, Psal. 16.5, 6. he is so in himself, and he makes them so too who enjoy him for their portion, Psal. 33.12. Blessed is the nation whose God is the Lord, and the people whom he hath chosen for his own inheritance. All the happinesse and blessednesse of the people of God stands in this that God is their God, and that he is their portion, and that they are [Page 41]his inheritance. The Hebrew word Ashre. (that is here rendered blessed) is, O the blessednessel or, O the heaped up happiness of those whose God is the Lord! the happiness of such is so great, and so glorious, as cannot be concei­ved, as cannot be uttered: the words are a joyful acclamation for their felicity that have God for their portion. Ps. 144.15. Hap­py is that people that is in such a case, yea happy is that people whose God is the Lord. David having prayed for many temporal blessings in the behalf of the people, from ver. 12. to ver. 15. at last concludes, Blessed are the people that are in such a case; but presently he checks and cor­rects himself, and eats (as it were) his own words, but rather happy is that people whose God is the Lord: The Syriack rendereth it question-wise, Is not the people that is in such a case? P sal. 146.5 the answer is No, except they have God to boot. Nothing can make that man truly miserable that hath God for his portion, nor nothing [Page 42]can make that man truly happy that wants God for his portion. God is the Author of all true hap­piness, he is the donor of all true happiness, he is the maintainer of all true happiness, and he is the center of all true happiness and blessedness; and therefore he that hath him for his God, for his por­tion, is the onely happy man in the world.

But now all earthly portions cannot make a man truly happy and blessed; a Crown, a King­dome cannot, If a man should make a cri­tical enquiry after true happinesse, from the high­est Angel in heaven to the lowest worm on earth, the joynt voice of all the crea­tures would be, that happi­nesse is not in them. for Saul and other Prin­ces have found it so; Honours cannot, for Haman and others have found it so; A high and noble birth cannot, for Absalom, Ammon, and others have found it so; Riches cannot, for the rich fool in the Gospel and many thousand others have found it so; Large Dominions, and great commands cannot, for Aha­suerus, [Page 43]Nebuchadnezzar, Belshazzar, and others have found it so; Poli­cy cannot, for Achitophel and o­ther great Counsellors have found it so; Glorious apparel and deli­cate fare cannot, for Dives and o­thers have found it so; Applause and credit among the people can­not, for Herod and others have found it so; Learning and great gifts cannot, for the Scribes, Pharises, and many others have found it so: no earthly thing nor earthly creature can give happiness and blessedness to man; Non dat quod non habet, Nothing can give what it hath not. If the Conduit hath no water, it can give no wa­ter; if the Sun hath no light, it can give no light; if the Physici­an hath no remedy, he can give no remedy, &c.

But now 'tis a very true obser­vation, though it be a very sad Observation, viz. That every wicked mans portion is curst unto him.

Do but compare the Scriptures in the margine together, Deut. 28.17, 18, 19, 20. and then [Page 44]let conscience judge. Job 20.22, 23, 26, 28, 29. and chap. 24.18 Prov. 3.33 Mal. 2.2, &c. All a wicked mans relations are curst to him, and all a wicked mans content­ments and enjoyments are curst to him, all his mercies without doors are curst to him, and all his mer­cies within doores are curst to him, &c. What though a man should match with one that hath many thousand bags of gold for her por­tion, yet if the plague should be in every bag, would you count him happy in his match? surely no. Verily this is the case of every man that hath not God for his portion. But

Sevently, 7 As God is a glorious portion, so he is a peculiar portion, he is a portion peculiar to his peo­ple. Psal. 16.5. Psal. 142.5, 6. Jer. 10.16. This is evident in the Text, and in all the Scriptures cited to prove the Point, and so in that, Psal. 67.6. Then shall the earth yield her increase, and God, even our own God shall blesse us: and so Psal. 68.20. He that is our God is the God of salva­tion, or God of salvations, as 'tis in the [Page 45]Hebrew. God is a God of all manner of salvations, he hath all sorts and wayes of salvations, he is not only powerful, but also skilful to save his people from ten thousand deaths and dangers. Joh. 20.28. Job 19.25. Luke 1.47. Faith is an appropriating grace, it is much in appropriating of God to its self, my Lord, and my God, and my Redeemer, and my Savi­our, and my portion, Psal. 73.26. My flesh and my heart faileth, but God is the strength of my heart and my por­tion for ever. Judg. 7. In Gideons Camp eve­ry Souldier had his own pitcher; 1 Chron. 26.30. Mat. 25.4. amongst Solomons men of valour every man wore his own sword; and the five wise Virgins had eve­ry one oil in her own lamp. Lu­ther was wont to say, that there lay a great deal of Divinity cou­ched up in pronouns, as in meum, tuum, suum, mine, thine, his: and so faiths appropriating of God to the soul, as its own portion, is all in all. God is a portion peculiar to the Saints, he is the hidden Manna, the new Name, the white [Page 46]Stone, the bread to eat that others know not of: There is never a hardned Pharaoh in the world that can truly say, The Lord is my portion; nor there is never a mur­dering Saul in the world that can truly say, The Lord is my portion; nor there is never a painted bloody Jezabel in the world that can truly say, The Lord is my portion; nor there is never a cunning Achitophel in the world that can truly say, The Lord is my portion; nor there is never a proud Haman in the world that can truly say, The Lord is my portion; nor there is never a tyrannical Nebuchadnezzar in the world that can truly say, The Lord is my portion; nor there is never a crafty Herod in the world that can truly say, The Lord is my portion; nor there is ne­ver a rich Dives in the world that can truly say, The Lord is my portion; nor there is never a treacherous Judas in the world that can truly say, The Lord is my portion; nor there is never an hypocritical Simon Magus in the world that can truly [Page 47]say, The Lord is my portion; nor there is never an Apostatizing De­mas in the world that can truly say, The Lord is my portion; nor there is never a persecuting Scribe or Pharisee in the world that can truly say, The Lord is my portion: 'tis only the Saint that can truly say, The Lord is his portion, for God is peculiarly his, he is only his.

But now all earthly portions are common portions, Eccles. 9.1, 2, 3. they are all common to good and bad, to the righteous and to the wicked, to the clean and to the unclean, to him that sacrificeth, and to him that sacrificeth not, to him that sweareth, and to him that feareth an oath. Was Abraham rich? so was Dives to; was David a King? so was Saul to; was Daniel a great favourite at Court? so was Ha­man to, &c. And indeed usually the basest and the worst of men have the largest share in earthly portions: which made Luther say, that the whole Turkish Empire [Page 48]was but a crust that God cast to a dog. Gen. 25.5, 6. Abraham gave unto his sons of the Concubines gilts, and sent them away, but unto Isaac he gave all that he had: So all earthly portions which are giftlesse gifts God gives them to the worst and vildest of men; Dan. 4.17. This matter is by the Decree of the watch­ers, and the demand by the word of the holy ones; to the intent that the living may know, that the most High ruleth in the Kingdome of men, and giveth it to whomsoever he will, and setteth up o­ver it the basest of men: and so in that, Dan. 11.21. And in his estate shall stand up a vile person, to whom they shall not give the honour of the King­dome, but he shall come in peaceably, and obtain the Kingdome by flatteries. Interpreters do generally agree, that by this vile person in the Text is meant Antiochus Epiphanes, that was so great and mighty a Prince, that when the Samaritans did write to him, they write Antiocho magno Deo, to Antiochus the great God. And indeed his very name [Page 49]speaks him out to be some great and glorious person, for Antiochus Epiphanes is Antiochus the illustri­ous, the famous; and yet you see that the Holy Ghost speaking of him, calls him a vile person. Ah, how vile in the eyes of God are the greatest men in the world who have not God for their portion! Augustus in his solemn Feasts gave trifles to some, but gold to others; God gives the trifling portions of this world to the vilest and worst of men, but his gold, his Christ, himself, he gives onely to his Saints, Gal. 2.20. And the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. Hawes that are for hogs grow upon every hedge, but roses that are for men they onely grow in pleasant gar­dens; you know how to apply it: Though many have counter­feit jewels, yet there are but a few that have the true Diamond; though many have their earthly portions, yet there are but a few [Page 50]that have God for their portion. But

Eightly, 8 As God is a peculiar portion, so he is a universal por­tion; he is a portion that includes all other portions: Rom. 8.32. God is the honum in qua omnia bona. God hath in himself the good, the sweet, the profit, the pleasure, the delight, the comfort, &c. of all portions; there is no good in wife, child, fa­ther, friend, husband, health, wealth, wit, wisdome, learning, honour, &c. but is all found in God, Rev. 21.7. He that overcometh shall inherit all things, and I will be his God, and he shall be my son; or as the Greek hath it, [...], He that is overcoming; though he hath not yet overcome, yet if he be striving for the conquest, and will rather die than he will give up the Buck­lers, Qui habet hoc unum, habet unum universale. he shall inherit all things, that is, he shall inherit God in all, and all in God, Gen. 33.9. And Esau said, I have enough, my brother, keep that thou hast unto thy self; or as the Hebrew hath it, Li Rab, I have much my brother: and indeed 'twas [Page 51]very much that an Esau should say he had much; 'tis more than ma­ny of the Esaus of these times will say: but Jacob speaks at a far high­er rate in ver. 11. Take, I pray thee, my blessing that is brought to thee, be­cause God hath dealt graciously with me, and because I have enough; or rather as the Hebrew hath it, Li chol, I have all; Esau had much, but Jacob had all, because he had all in God, and God in all; Habet omnia qui habet habentem omnia, He hath all that hath the haver of all; 2 Cor. 6.10. As having nothing, and yet possessing all things. There is in God an immense fulnesse, an Ocean of goodnesse, and an over­plus of all that graciousnesse, sweetnesse, and kindnesse that is to be found in all other things or creatures. As Noah had a copy of every kind of creature in that fa­mous Library of the Ark, out of which all were re-printed to the world; so he that hath God for his portion hath the original copy of all blessings, out of which all [Page 52]may easily be renewed; all the goodlinesses and all the glories of all the creatures are eminently and perfectly to be enjoyed in God; God is an universal excellency; Ephes. 1.3. all the particular excellencies that are scattered up and down among An­gels, When Paulinus Nolanus a great man, had his City taken away, from him by the Barbarians, he prayed thus; Lord, let me not be troubled at the losse of my Gold, Silver, Honour, &c. for thou art all, and much more than all these to me. men, and all other creatures are virtually & trans­cedently in him; he hath them all in his own being. All creatures in heaven and earth have but their particular excellencies, but God hath in himself the very quintes­cence of all excellencies; the creatures have but drops of that Sea, that Ocean that is in God, they have but their parts of that power, wisdome, goodnesse, righ­teousnesse, holinesse, faithfulnesse, lovelinesse, desireablenesse, sweet­nesse, graciousnesse, beauty, and glory that is in God; one hath this part, and another hath that, [Page 53]one hath this particular excellen­cy, and another hath that; but the whole of all these parts and ex­cellencies are to be found only in God. There is none but that God that is an universal good, that can truly say, all power, all wisdome, all strength, all knowledge, all goodness, all sweetness, all beauty, all glory, all excellency, &c. dwells in me; he that can truly say this, is a God, and he that can­not is no God. There is no An­gel in heaven nor Saint on earth that hath the whole of any one of those excellencies that are in God; nay, all the Angels in hea­ven, and all the Saints on earth have not among them the whole of any one of all those glorious excellencies and perfections that be in God. All the excellencies that are scattered up and down in the creatures are united into one excellency in God; but there is not one excellency in God that is [...]ully scattered up and down a­mong all the creatures: There is [Page 54]a glorious union of all excellen­cies in God, and onely in God.

Now this God that is such an universal good, and that hath all excellencies dwelling in himself, he sayes to the believer, as the King of Israel said to the King of Assyria, 1 Kings 20.4. Jer 32.38, 42. I am thine, and all that I have: our propriety reacheth to all that God is, and to all that God hath. God is not parted, nor divided, nor distributed among his people, as earthly portions are divided a­mong children in the family; so as one believer hath one part of God, and another believer ano­ther part of God, and a third ano­ther part of God; O no, but eve­ry believer hath whole God whol­ly, he hath all of God for his por­tion. God is not a believers por­tion in a limited sense, nor in a comparative sense, but in an abso­lute sense; God himself is theirs, he is wholly theirs, he is only theirs, he is alwayes theirs. As Christ looks upon the Father, and [Page 55]saith, All thine is mine, Joh 17.10. 1 Cor. 3 ult. and mine is thine, that may a Saint say, look­ing upon God as his portion, he may truly say, O Lord thou art mine, and all that thou hast, and I am thine, and all that I have: A Saint may look upon God, and say, O Lord, not only thy gifts and thy graces are mine to adorn me and enrich me, and not only thy mercies and thy good things are mine to comfort me and en­courage me, but also thou thy self art mine; and this is my joy and crown of rejoycing: to be able to say that God is mine, is more than if I were able to say, that ten thousand worlds, yea, and as ma­heavens are mine: for 'tis God a­lone that is the sparkling Dia­mond in the Ring of glory. Heaven would be but a low thing without God, saith Augustine; and Bernard had rather enjoy Christ in a Chimney-corner, than to be in Heaven without him; and Lu­ther had rather be in Hell with Christ, than in Heaven without [Page 56]him: 'tis God alone that makes heaven to be heaven.

Now God is so every particular believers portion, as that he is e­very believers portion; 1 Cor. 1.1, 2. Paul called to be an Apostle of Jesus Christ, through the will of God, and Sosthenes our brother, unto the Church of God which is at Corinth, to them that are sanctified in Christ Je­sus, called to be Saints, with all that in every place call upon the Name of our Lord Jesus Christ, both theirs and ours. As the Sun is every mans Sun to see by, to walk by, to work by; and as the Sea is every mans Sea to trade by, &c. so God is every believers portion; he is a poor Saints portion, as well as a rich Saints portion; he is the despised believers portion, as well as the ex­alted believers portion; he is the weak believers portion, as well as the strong believers portion; he was as much his portion who mis­call'd his faith, and who in the behalf of his son cried out with [Page 57]tears, Lord, I believe, help my unbelief, Mar. 9.24. as he was Abrahams portion, Genes. 2 [...]. who in the strength of his faith of­fered up his only son; he was as much Jobs portion sitting on a dunghil, as he was Davids portion sitting on a royal Throne; he was as much Lazarus his portion that had never a penny in his purse as he was Solomons portion, 2 Chron. 1.15. who made gold and silver as plenteous in Jerusalem as the stones of the streets. God is not my portion a­lone, but he is every Saints portion in heaven, and he is every Saints portion on earth: The Father is every childs portion, and though they may wrangle, and quarrel, and fall out one with another, yet he is all their portions; and so 'tis here: and O what a spring of joy and comfort should this be to all the Saints. Riches are not e­very believers portion, but God is every believers portion; honour and preferment in the world is not every believers portion, but God is every believers portion; [Page 58]Liberty and freedome is not every believers portion, but God is every believers portion; credit and ap­plause in the world is not every believers portion, but God is every believers portion; prosperity and successe is not every believers por­tion, but God is every believers portion, &c.

God is a universal portion, all things receive their being, essence, and existence from him, for the fulnesse of all things is in him re­ally and eminently. The Hea­then Philosophers of old called God [...], i. e. all or every thing, and in that Oracle great Pan is dead, of which Plutarch makes mention: Christ is called the great Pan, because, say some, he is the Lord of all, and contain­eth all things in himself, Exod. 33.19. I will make all my goodnesse passe before thee, to wit, because in God are all good things; God is all things, God is every thing; the cream, the good, the sweet, the beauty, and the glory of every [Page 59]creature, and of every thing cen­ters in God. But

Ninthly, 9 As God is an univer­sal portion, so God is a safe porti­on, a secure portion, he is a porti­on that none can rob or wrong you of, he is a portion that none can touch or take from you, These things I have for­merly handled more largely, and there­fore a touch here must suffice, &c. he is a portion that none can cheat or spoil you of; God is such a porti­on, that no friend, no foe, no man, no enemy, no Devil can ever rob a Christian of. O Christians, God is so yours in Christ, and so yours by Covenant, and so yours by promise, and so yours by pur­chase, and so yours by conquest, and so yours by donation, and so yours by marriage-union and communion, and so yours by the earnest of the Spirit, and so yours by the sealings and witnessings of the Spirit, that no power or policy on earth can ever finger your por­tion, or cheat, or rob you of your portion, Psal. 48.14. For this God is our God for ever and ever, and he will be our guide even unto death: he is [Page 60]not only our God for the present, nor he will not be only our God for a short time longer: O no; but he will be our God for ever and ever; If God be once thy portion, he will be for ever thy portion. It must be a power that must over-match the power of God, and a strength that must be above the strength of God that must rob or spoil a Christian of his portion; but who is there that is stronger than God? Is the clay stronger than the potter, or the stubble than the flame, Rom. 9. or weak­ness than strength? 1 Cor. 1.25. & ch. 10.22 yea, is not the very weaknesse of God stron­ger than man? and who then shall ever be able to take away a Christians portion from him?

But now a man may be easily deprived of his earthly portion; how many have been deprived of their earthly portions by storms at Sea, and others by force and vio­lence, and others by fraud and de­ceit, and others by hideous lying [Page 61]and hellish swearing? many have lost their earthly portions by trea­chery, knavery, perjury, subtilty, robbery, &c. Some play away their earthly portions, and others with Esau fool away their earthly portions, and not a few, Luke 15. with the prodigal, sin away their earthly portions. 1 Kings 21.1-5. Ahabs fingers itch't to be a fingering of Naboths Vine­yard; a man can no sooner come to enjoy an earthly portion, but o­ther mens fingers itch to be a fin­gering of his portion, as daily ex­perience doth sufficiently evidence. But God is a portion that the fire cannot burn, nor the floods cannot drown, nor the thief cannot steal, nor the enemy cannot sequester, nor the souldier cannot plunder a Christian of; a man may take a­way my gold from me, but he cannot take away my God from me. Job 1. The Chaldeans and the Sabe­ans could take away Jobs estate from him, but they could not take away Jobs God from him. And the Amalekites burnt Ziklag, and [Page 62]robb'd David of his substance, 1 Sam. 30. and of his wives, but they could not rob him of his God: And those persecuters in the 10. and 11. Cha­pters of the Hebrews plundered the Saints of their goods, but they could not plunder them of their God: Till weaknesse can make a breach upon strength, impotency upon omnipotency, the pitcher upon the potter, and the crawling worm upon the Lord of Hosts, a Saints portion is safe and secure. 'Tis true, sicknesses and diseases may take away my health and my strength from me, and death may take away my friends and my relations from me, and ene­mies may take away my estate, my liberty, my life from me, but none of all these can take away my God from me. I have read of the men of Tyrus, how that they chained and nailed their God A­pollo to a post, that so they might be sure of him, supposing that all their safety lay in the enjoyment of him. Certainly God is so [Page 63]chained, and so linked, and so nailed to his people by his everla­sting love, and by his everlasting Covenant, and by the blood of his Son, and by his Oath, and by that law of relation that is between him and them, that no created power shall ever be able to deprive them of him. But

Tenthly, 10 As God is a safe por­tion, a secure portion, so he is a sui­table portion; Psal. 4.6, 7. no object is so sui­table and adequate to the heart as he is; he is a portion that pun­ctually, exactly, and directly suits the condition of the soul, that suits the desires of the soul, the ne­cessities of the soul, the wants of the soul, the longings of the soul, and the prayers of the soul: the soul can crave nothing, nor wish for nothing, but what is to be found in this portion; here is light to inlighten the soul, and wisdom to counsel the soul, and power to support the soul, and goodness to supply the soul; and mercy to par­don [Page 64]the soul, and beauty to de­light the soul, and glory to ravish the soul, and fulnesse to fill the soul, &c. Health is not more sui­table to the sick man, nor wealth to the poor man, nor bread to the hungry man, nor drink to the thir­sty man, nor cloathes to the naked man, nor balme to the wounded man, nor ease to the tormented man, nor health to the diseased man, nor a pardon to the con­demned man, nor a guide to the blind man, &c. then this portion is suitable to all the necessities of man; and this speaks out the ex­cellency of this portion above all other portions. Now there is no earthly portion that can suit an immortal soul; he is a fool upon record that said, Soul, thou hast goods laid up for many years, Luke 12.18, 19, 20. take thine ease, eat, drink, and be merry. If the man, saith Ambrose upon the words, had had the soul of a Swine, what could he have said more? for those things were more suitable to Swine than they [Page 65]were to an immortal soul: mans soul is a spiritual and immortal substance, 'tis capable of union and communion with God, 'tis ca­pable of a choice enjoyment of God here, and of an eternal frui­tion of God hereafter. A great shooe will not fit a little foot, nor a great Sail a little Ship, nor a great Ring a little finger, no more will any earthly portion suit an immortal soul. The soul is the breath of God, the beauty of man, the wonder of Angels, and the envy of Devils, 'tis of an Angeli­cal nature, 'tis an heavenly spark, a celestial plant, and of a divine off-spring; so that nothing can suit the soul below God, nor no­thing can satisfie the soul without God: the soul is so high and so noble a piece that all the riches of the East and West Indies, nor Rocks of Diamonds, nor moun­tains of gold can fill it, or satisfie it, or suit it.

When a man is in prison, and condemned to die, if one should [Page 66]come to him, and tell him, that there is such a friend or such a re­lation that hath left him a very fair estate, a brave Seat, &c. yet all this would not please him, nor joy him, because it doth not suit his present condition; O but now let a man bring him his pardon seal­ed under his Princes hand, O how will this delight him and joy him? and all because it suits him. And so tell a man that is ready to starve, that such and such loves him, and that such and such in­tends well towards him, &c. yet all this doth not take him, it doth not satisfie him, and all because it doth not suit him; O but now do but bring him food to eat, and this will joy him and delight him, and all because it suits him, that is the highest good that is the most suitable good to the soul, and such a good is God; that is the most excellent portion that is the most suitable portion to the soul, and such a portion is God. But

Eleventhly, As God is a suita­ble portion, so he is an incom­prehensible portion; no created understanding can comprehend what a portion God is: 'tis true God is not incomprehensible, Psal. 147.5. Job 26.14. in regard of his own understanding, for he perfectly understands him­self, and comprehends himself, else he could not be God; but God is incomprehensible, in regard of us, and the Angels, Aristotle that great Se­cretary of Nature be­ing not able to com­prehend the reason of the Seas ebbing and flowing, cast himself into it; O how much lesse able was he to comprehend God bles­sed for ever. who are no wayes able to comprehend infinite­ness, 1 Kings 8.27. But will God indeed dwell on the earth? behold, the heaven, and heaven of hea­vens cannot contain thee; how much lesse this house that I have builded? God is an infinite being, and therefore he cannot be contained in any place, nor comprehended by any created being; such multiplied phrases and Hebraisms as are here, as heaven, and the heaven of heavens, do very emphatically [Page 68]set out the immensity and incom­prehensiblenesse of God, Job 37.23. Touching the Almighty we cannot finde him out; we are as well able to comprehend the Sea in a Cockle-shell, as we are able to comprehend God; God is above all name, all notion, and all com­prehension. God is so incompre­hensible, that you shall as soon tell the stars of heaven, and num­ber the sand of the Sea, and stop the Sun in his course, Psal. 145.3. His great­ness is un­searchable and raise the dead, and make a world, as you shall be able to comprehend the infinitenesse of Gods essence. The most perfect knowledge that we can have of God is, that we can­not perfectly know him, because we do know him to be infinitely and incomprehensibly perfect, Rom. 11.33. O the depth both of the wisdome and knowledge of God! how unsearchable are his judgments, and his wayes past finding out! when men and Angels do search farthest into Gods perfection, they do then most of all discover their own im­perfection; [Page 69]for 'tis utterly im­possible for Angels or men by their most accurate disquisition to finde out the Almighty to perfe­ction, Job 11.6, 7. 1 Tim. 6.16. Who onely hath immortality, dwelling in the light, which no man can approach unto, whom no man hath seen, nor can see; here is a denial both of the fact, and the possibility. 'Tis a good observa­tion of Chrysostome on the words, Diligentiae Pauli attende, non dicit lu­cem incomprehensibilem, &c. Observe the diligence of Paul, If one man had all the reason, gifts, gra­ces, and excellen­cies that are in An­gels and men, yet would he never be able to compre­hend an incompre­hensible God. he doth not say a light incomprehensible, but a light inaccessible, which is much more; for that which being sought and searched for, cannot be com­prehended, we say is incompre­hensible; but that which suffereth not by any means the labour of searching after, and which no one can come neer, that is inaccessible. There is infinitely more in God than the tongues of men or An­gels can express: there is much in God beyond the apprehension and comprehension of all created be­ings; [Page 70]the summe of all that Phi­losophers and School-men have attained to concerning this great Principle, amounts to no more than this, viz. That men and Angels can never comprehend that perfection which dwells in God: for the perfection of God is infinite, and therefore incompre­hensible. God (saith Dionysius) is a super-substantial substance, an understanding not to be under­stood, a word never to be spoken.

When one was ask't, what God was? he answered, that he must be God himself, before he could know God fully.

When the Tyrant (Hiero) asked the Poet (Simonides) what God was? Simonides apud Cice­ronem, Lib. 1. de Nat. Deorum. he craved a day to study an answer; but the more he sought into the nature of God, the more difficult he found it to expresse; the next day after being question­ed, he asked two dayes, and the third time he craved four, and so went on, doubling the number; and being ask't, why he did so? he [Page 71]answered, that the more he studi­ed the nature of God, the lesse he was able to define what. God was, he being so incomprehensible in his nature; the more this poor Hea­then inquired, the more he admi­red, and the lesse he understood.

'Twas a notable Observation of Chrysostome, who being very busie and studious in searching into the nature of God, saith, I am like a man digging in a deep spring; I stand here, and the water riseth upon me, and I stand there, and still the water riseth upon me. In­deed this is a knowledge that pas­seth knowledge, Ephes. 3.19.

The Turks build their Moschies or Churches without any roof, because they hold (as we do) that God is incomprehensible: God is a circle whose center is every where, and whose circumference is no where, all which speaks out his infinitenesse and incomprehensi­blenesse.

But now all earthly portions are easily apprehended and com­prehended. A portion in money, or plate, or goods, or lands, or jewels, is easily cast up, and so ma­ny hundreds or thousands a year are quickly told; there are few except it be children and fools but can readily give an account of all earthly portions: the childs porti­on, and the wives portion, and the fervants portion, and the souldiers portion, and the poor mans porti­on, and the rich mans portion are talk't on all the City over, and all the Town over, and all the Coun­trey over, but God is such an in­comprehensible portion, that there is not a man in Town, City, or Countrey that is able to compre­hend him, Prov. 3.15. But

Twelfthly, 12 As God is an incom­prehensible portion, so God is an inexhaustible portion, a portion that can never be spent, that can never be exhausted, a fountain that still overflows, a rich Myne that [Page 73]hath no bottome, a Spring that can never be drawn dry, but conti­nues alwayes full without aug­mentation or diminution: Joh. 4.14. But whosoever drinketh of the wa­ter that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up unto everlasting life. If grace in the soul be such a perpe­tual flowing fountain, that it shall never be exhausted till grace be swallowed up in glory; then cer­tainly the God of grace is much more an inexhaustible Fountaine that can never be drawn dry. An­gels, Saints, Col. 1.16, 17 and sinners have li­ved upon this portion almost this six thousand years, and it is not in the least diminished. God hath his City-house, and his Countrey­house, where millions have been kept at his table, and lived upon his purse, his charge, even dayes without number, and yet God is not one penny the poorer for all this. This portion is like the meal in the Barrel, and the oil in [Page 74]the Cruse, which never failed: 1 Kings 17.14, 16. For thus saith the Lord God of Israel, the barrel of meal shall not waste, neither shall the Cruse of oil fail, until the day that the Lord sendeth rain upon the Earth: And the Barrel of meal wasted not, neither did the Cruse of oil fail, according to the word of the Lord which he spake by Elijah. God is such a portion as cannot be wasted nor diminished; he is such a portion as can never fail: Should all Christians now live to the age of the Patriarchs, who lived many hundred years, and should they all live freely, and keep open house every day in the year, yet at the end, not a dram, not a penny, no not a farthing of this portion will be expended or diminished.

Though men have never so great a stock, yet if they still spend upon it they wil certainly consume it; O but God is such a stock as can never be spent, as can never be con­sumed. If a sparrow should but fetch a drop of water out of the [Page 75]Sea once a day, yea, once in a thou­sand years, yet in time it would be exhausted; O but God is such a Sea, such an Ocean, that if e­very Angel in heaven, and every Saint and sinner on earth should drink whole Rivers at a draught, yet not one drop could be dimi­nished: If a child should but take a cockle-shell of water out of the Sea every day, the Sea would be really the lesse, though not visibly the lesse, and in time it would be exhausted, and drawn dry; but let all created beings be every day a drawing from God, yet they shall never lessen him, they shall never draw him dry. The mo­thers breasts are often drawn dry, but the more you draw at the breasts of God, the more the milk of grace and comfort will flow in upon you: Isa. 66.10, 11. Rejoyce ye with Jerusalem, and be glad with her, all ye that love her; rejoyce for joy with her, all ye that mourn for her: That ye may suck and be satisfied with the breasts of her consolation, that you [Page 76]may milk out and be delighted with the abundance of her glory. God keeps o­pen house for all commers and go­ers, Psal. 104.24. for all created creatures both in heaven and earth; and though they are perpetually a sucking at his breasts, yet the more they draw the more the heavenly milk of di­vine joy, content, and satisfaction flows in abundantly upon them: All creatures, both high and low, rich and poor, honourable and base, noble and ignoble, bond and free, Jews and Gentiles, are all maintained upon Gods own cost and charge, they are all fed at his Table, and maintained by what comes out of his Treasury, his purse; and yet God is not a pin the poorer for all this: It would break and beggar all the Princes on earth to keep but one day the least part of that innumerable compa­ny that God feeds, and cloaths, and cherishes, and maintains every day upon the account of his own Revenue, which is never the poo­rer for all the vast expences that he [Page 77]is daily at. There is still in God a fulnesse of abundance, and a sul­nesse of redundance, notwithstan­ding the vast summes that he hath and daily doth expend. It were blasphemy to think that God should be a penny the poorer by all that he hath laid out for the maintenance of those millions of Angels and men that have had their dependance upon him, from their first creation to this very day. Look, as the Sun hath never the lesse light for filling the Stars with light, and as the Fountain hath never the lesse water for filling the lesser Vessels with water that are about it; so though God fills all the Vessels both of grace and glo­ry with his own fulnesse, yet he is never the lesse full himself; there is still in God (plenitudo fontis) the fulnesse of a Fountain. Look, as the overflowing Fountain pours out water abundantly, and yet af­ter all it remains full; so though the Lord be such an overflowing Fountain as that he fills all, yet [Page 78]still he retains all fulnesse in him­self.

I have read of a Spanish Am­bassadour, that coming to see the Treasury of Saint Mark in Venice that is so much cried up in the world, he fell a groping at the bot­tome of the Chests and Trunks to see whether they had any bottom; and being asked the reason, why he did so? answered in this among other things, My Masters Treasure differs from yours, and excells yours, in that his hath no bottome as yours have, alluding to the Mynes in Mexico, Peru, and other parts of the Western India. All mens Mints, Bags, Purses, and Coffers may be quickly exhausted and drawn dry, but God is such an inexhaustible portion that he can never be drawn dry: all Gods Treasures are bottomlesse, and all his Mints are bottomlesse, and all his Bags are bottomlesse; milli­ons of thousands in heaven and earth seed every day upon him, and yet he seels it not, he is still a [Page 79]giving, and yet his purse is never empty; he is still a filling all the Court of heaven, and all the crea­tures on earth, and yet he is a Fountain that still overflowes. There be them that say, that 'tis most certainly true of the Oil at Rhemes, that though it be continu­ally spent in the inauguration of their Kings of France, yet it never wasts; but whatever truth is in this story, of this I am most sure, that though all the creatures in both worlds live and spend conti­nually on Christs stock, yet it ne­ver wasteth.

But now all earthly portions are frequently exhausted and drawn dry; Luke 15. the prodigal quickly spent his patrimony upon his harlots; and how many Drunkards, Prov. 23.20, 21. and Gluttons, and Wantons, and Gamesters, and Roysters, &c. do daily bring a Noble to nine pence. Hast thou entered into the Trea­sures of the snow, Vide Job 38.22. (saith God to Job:) Now, saith Gregory, the [Page 80]treasures of the snow are worldly riches which men rake together, even as children do snow, which the next showr washeth away, and leaves nothing in the room of it but dirt. And ah how many Mer­chants, and Shop-keepers, and o­thers in these breaking times, have found all their riches and earthly portions to melt away as snow be­fore the Sun? how many of late have been very rich one week, and stript of all the next, and set with Job upon the dunghil? All earthly portions are like water in a Cistern that may easily and quickly be drawn dry; but God is an inex­haustible portion that can never be drawn dry; and this discovers the excellency of this portion above all other portions. But

Thirteenthly, 13 As God is an in­exhaustable portion, so God is a soul-satisfying portion, he is a por­tion that gives the soul full satis­faction and content, Psal. 17.15. Psal. 16.5, 6. The Lord is the portion of mine inheri­tance, [Page 81]and of my cup: thou maintain­est my lot. The lines are fallen unto me in pleasant places, yea, I have a goodly heritage. 'Twas as well with him as his heart could wish. And so in that Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee; or as some render it, Vide Je­rome, Cal­vin, Caje­tan, Marlo­rat, Molle­rius, &c. I would I were in hea­ven with thee; or as others read the words, I have sought none in heaven or earth besides thee; or as others, I de­sire none in heaven or earth but thee; or, I affect none in heaven, nor none on earth like thee; I love none in heaven, nor none on earth in comparison of thee; I esteem thee instead of all other trea­sure, and above all other treasures that are in heaven, or that are on earth. The holy Prophet had spiritual and sweet communion with Christ to comfort and strengthen him, he had a guard of glorious Angels to protect him and secure him, and he had assurance of heaven in his bosome to joy and rejoyce him; and yet 'twas none of these, nay, 'twas not all these together that [Page 82]could satisfie him; 'twas only an infinite good, an infinite God that could satisfie him; he very well knew that the substantials of all true happinesse and blessednesse did lie in God, and his enjoyment of God: 'Twas not his high digni­ties nor honours that could satis­fie him, 'twas not the strength, riches, security, prosperity, and outward glory of his Kingdome that could satisfie him, 'twas not his delightful musick, nor his no­ble attendance, nor his well-fur­nished tables, nor his great victo­ries, nor his stately palaces, nor his pleasant gardens, nor his beautiful wise, nor his lovely children that could satisfie him; all these with­out God could never satisfie him, but God without all these was e­nough to quiet him, and satisfie him. Joh. 14.8. Philip said unto him, Lord, shew us the Father, and it suffi­ceth us: a sight of God will satis­fie a gracious soul more than all worldly contentments and enjoy­ments; yea, one sight of God [Page 83]will satisfie a Saint more than all the glory of heaven will do: God is the glory of all the glory of heaven; heaven alone is not suf­ficient to content a gracious soul, but God alone is sufficient to con­tent and satisfie a gracious soul: God only is that satisfying good that is able to fill, quiet, content, and satisfie an immortal soul. Certainly, if there be enough in God to satisfie the spirits of just men made perfect, Heb. 12.23, 24, 25. whose capaci­ties are far greater than ours; and if there be enough in God to satis­fie the Angels, whose capacities are far above theirs; if there be e­nough in God to satisfie Jesus Christ, whose capacity is uncon­ceivable and unexpressible; yea, if there be enough in God to sa­tisfie himself, then certainly there must needs be in God enough to satisfie the souls of his people. If all fulnesse, and all goodnesse and infinitenesse will satisfie the soul, then God will: there is nothing beyond God imaginable, nor no­thing [Page 84]beyond God desirable, Ephes. 3.2. nor nothing beyond God delectable; and therefore the soul that enjoys him cannot but be satisfied with him. God is a portion beyond all imagination, all expectation, all apprehension, and all comparison; and therefore he that hath him cannot but sit down and say, I have enough, Gen. 33.11. Psal. 63.5, 6. My soul shall be satisfied, as with Cheleb vade shen, Fat and sat: So the Hebrew hath it; & hereby is meant sa­tiety of pleasures, &c. marrow and fatnesse, and my mouth shall praise thee with joyful lips: When I remember thee on my bid, and meditate on thee in the night-watches. Marrow and fat­nesse cannot so satisfie the appe­tite, as God can satisfie a gracious soul; yea, one smile from God, one glance of his countenance, one good word from heaven, one report of love and grace will infi­nitely more satisfie an immortal soul, than all the fat, and all the marrow, and all the dainties and delicates of this world can satisfie the appetite of any mortal man: My soul shall be satisfied with fatnesse and fatnesse; so the Hebrew hath [Page 85]it, that is, my soul shall be top-full of comfort, it shall be filled up to the brim with pleasure and delight in the remembrance and enjoyment of God upon my bed, or upon my beds, in the plural, as the Hebrew hath it: David had many a hard bed, and many a hard lodging, whilst he was in his wildernesse-condition; it often­times so fell out that he had no­thing but the bare ground for his bed, and the stones for his pillows, and the hedges for his curtains, and the heavens for his canopy; yet in this condition God was sweeter than marrow and fatnesse to him; though his bed was never so hard, yet in God he had full sa­tisfaction and content: Jer. 31.14. My people shall be satisfied with good­ness, saith the Lord. And my God shall supply all your need, Phil. 4.10. according to his riches in glory, by Christ Jesus, saith Paul that great Apostle of the Gen­tiles: the Greek word [...] sig­nifies to fill up, 2 Kings 4.4. even as he did the Widdows Vessels, till they did [Page 86]overflow. God will fill up all, he will make up all, he will supply all the wants and necessities of his people. That water that can fill the Sea, can much more fill a cup; and that Sun which can fill the world with light, can much more fill my house with light: So that God that fills heaven and earth with his glory, can much more fill my soul with his glory. To shew what a satisfying portion God is, he is set forth by all those things that may satisfie the heart of man, as by Bread, Water, Wine, Milk, Honours, Riches, Raiment, Hou­ses, Lands, Friends, Father, Mo­ther, Sister, Brother, Health, Wealth, Light, Life, &c. And if these things will not satisfie, what will? Gen. 45.28. 'Tis enough, sayes old Ja­cob, that Joseph is alive; so sayes a gracious soul, 'Tis enough that God is my portion. A pardon cannot more satisfie a condemned man, nor bread an hungry man, nor drink a thirsty man, nor cloathes a naked man, nor health [Page 87]a sick man, &c. than God doth sa­tisfie a gracious man. But

Now worldly portions can ne­ver satisfie the souls of men. Eccles. 5.10. Some read the words thus. He that lo­veth silver shall not be satisfi­ed with silver, and he that lo­veth it in the multi­tude of it, shall not have fruit. He that loveth silver shall not be satisfied with silver, nor he that lo­veth abundance, with increase; this is also vanity. All the world cannot fill the soul, nor all the creatures in the world cannot stock the soul with compleat satisfaction. As nothing can be the perfection of the soul, but he that made it; so nothing can be the satisfaction of the soul, but he that made it: If a man be hungry, silver cannot feed him; if naked, it cannot cloath him; if cold, it cannot warm him; if sick, it cannot recover him; if wounded, it cannot heal him; if weak, it cannot strengthen him; if fallen, it cannot raise him; if wandering, it cannot reduce him; O how much lesse able is it then to satisfie him! He that out of love to silver seeketh after silver, shall love still to seek it, but shall never [Page 88]be satisfied with it. A man shall as soon satisfie the grave, and sa­tisfie hell, and satisfie the stomack with wind, as he shall be able to satisfie his soul with any earthly portion. All earthly portions are dis-satisfying portions, they do but vex and fret, gaul and grieve, tear and torment the fouls of men. The world is a circle, and the heart of man is a triangle, and no triangle can fill a circle: Some good or other will be always wan­ting to that man that hath onely outward good to live upon. Ab­salons beauty could not satisfie him, If the whole world were changed into a globe of gold, it could not sill one heart, it could not satisfie one im­mortal soul. not Hamans honour could not sa­tisfie him, nor Ahabs Kingdome could not satisfie him, nor Balaams gold could not satisfie him, nor A­hitophels policy could not satisfie him, nor the Scribes and Pharisees learning could not satisfie them, nor Dives riches could not satisfie him, nor Alexanders conquests could not satisfie him; for when (as he thought) he had conquered one world, he sits down and wishes [Page 89]for another world to conquer; and Cyrus the Persian King was wont to say, Did men but know the cares which he sustained under his Imperial Crown, he thought no man would stoop to take it up. Gilimex, King of the Vandals, when he was led in triumph by Bellisa­rius, cried out, Vanity of vanity, all is vanity. Charles the fifth, Empe­rour of Germany (whom of all men the world judged most happy) cri­ed out with detestation to all his Honours, Riches, Pleasures, Tro­phies, Abite hinc, abite longe, Get you hence, let me hear no more of you: And it hath been long since said of our King Henry the second,

He whom, alive, the world could scarce suffice,
When dead in eight foot earth contented lies.

By all these Instances, 'tis most evident, that no earthly portions can satisfie the souls of men: Can [Page 90]a man fill up his chest with air? or can he fill up the huge Ocean with a drop of water? or can a few drops of beer quench the thirst of a man in a burning feaver? or can the smell of meat, or the rea­king fume of a Ladle, or dream­ing of a banquet satisfie an hungry stomack? No: no more can a­ny earthly portions fill or satisfie the heart of man. If emptinesse can fill the soul, if vanity can sa­tisfie the soul, or if vexation can give content to the soul, then may earthly portions satisfie the soul, but not till then; when a man can gather grapes of thornes, and figs of thistles, and turn day into night, and winter into summer, then shall he find satisfaction in the creatures, but not before: All earthly portions are weighed in the ballance of the Sanctuary, and they are found to be lighter than the dust of the ballance; and this will rather inflame the thirst, than quench it.

A man that hath onely the world for his portion is like to No­ahs Dove out of the Ark that was in continual motion, but could find no resting place; but a man that hath God for his portion is like the Dove returning and rest­ing in the Ark; the soul can ne­ver be at rest, till it comes to rest and center in God: God himself is the souls only home; no good but the chiefest good can suffice an immortal soul. Look, as God never rested till he had made man, so man can never rest till he comes to enjoy God; the soul of man is of a very vast capacity, and nothing can fill it to the brim, but he that is fulnesse it self: 'tis the breast, and not the Baby nor the Rattle that will satisfie the hungry child; and 'tis God, and not this or that creature that can satisfie the soul of man. But

Fourteenthly, 14 As God is a soul-satisfying portion, so God is a per­manent portion, an indeficient [Page 92]portion, a never failing portion, a lasting, yea, an everlasting porti­on, Psal. 73.26. My flesh and my heart faileth, but God is the strength (or the rock) of my heart, and my portion for ever. God is a Fountain which the hottest Summer dries not, a bottomlesse treasure that can never be expended: God ever was, and ever will be; he cannot borrow his being from any thing who gives being and well-being to all things. Rev. 1.8. God is Alpha and Ome­ga, the first and the last, he is yester­day, and to day, and the same for ever. God is the Almighty, which is, and which was, and which is to come. Omnia tem­pora con­juncti de Deo dicta aeternita­tem conno­tant. All the differences of time are united by some to con-note the eternity of God, in that Exod. 3.14. And God said unto Moses, I am that I am: and he said, thus shalt thou say unto the children of Israel, I am hath sent me unto you: Some translate this Text, according to the full scope of the Future amongst the Hebrews, I am that I am, that I was, and that I will be; for the Future [Page 93]amongst the Hebrews, points at all differences of time, past, present, and to come; but others observing the strict and proper signification of the Future, translate it thus, I will be that I will be. This Name of God imports two of Gods incom­municable Attributes;

First, His Eternity, when he saith, I will be.

Secondly, His Immutability, when he saith, That I will be. The Rabbins upon this Text expresse themselves after this manner, Vide Ainsw. and D. Ri [...]. on the place. The Hebrew words in this Exod. 3. and their several significations do well agree with the name Jehovah, which im­plieth, that God here sen­ding Moses, is eternal in his being, saithful in his promises, and Almighty in the performance there­of. The blessed God said unto Moses, say unto them, I that have been, and I the same now, and I the same for time to come, &c. but others more agreeable to the Chal­dee Paraphrase express themselves thus, I, he that is, and was, and hereafter will be, hath sent me unto you. But 'tis observable, that the Angel of the waters unites all dif­ferences [Page 94]of time in that great and glorious acknowledgment, Rev. 16.5. Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. God is a God of that infinite excellency and glory, that 'tis utterly impossible for him to be better, or other than he is. If God should in the least be altera­ble or mutable, he would present­ly cease to be God. God is a God of that transcendent excellency, that there can be nothing added to him, nor nothing substracted from him: If you adde any thing to him, you deny him to be God; and if you take any thing from him, you destroy his being, Jam. 1.17. Psal. 90.2. From everlasting to e­verlasting thou art God: And Ma­ry hath chosen the better part, which shall never be taken from her: God is eternal, as neither being ca­pable of a beginning nor ending; and therefore the Egyptians used to signifie God by a circle: and the Persians thought that they honour­ed God most, when going up to [Page 95]the top of the highest Tower, they called him the circle of heaven; now you know a circle hath no end: And it was a custome among the Turks to go up every morning to a high Tower, and to cry out, God alwayes was, and alwayes will be, and so salute their Mahomet. Some things have a beginning, but no ending, as Angels, and the souls of men; and some things have no beginning, and yet have an end; as the Decrees of God in their final accomplishment; and some things have both a beginning and an en­ding, as all sublunary things; but God hath neither beginning nor ending: All creatures have a la­sting, Angels have an outlasting, but God hath an everlasting be­ing, 1 Tim. 1.17. Now unto the King eternal, immortal, invisible, the onely wise God, be honour and glory, for ever and ever, Amen. God is with­out beginning and end, first and last, past and to come, Psal. 102.25, 26, 27. Of old hast thou laid the foundation of the earth, and the hea­vens [Page 96]are the works of thy hands. He that made hea­ven and earth must needs be before them, and therefore eternal; but this God did, ergo. They shall perish, but thou shalt indure, yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: But thou art the same, and thy years shall have no end. Were there no o­ther Scripture to prove the eterni­ty and immutability of God, this were enough. Whatever changes may pass upon the hea­vens and the earth, yet God will alwayes remain unchangeable and unalterable. By what hath been said, 'tis most evident that God is an everlasting portion, that he is a never failing portion.

But now all earthly portions are very uncertain; now they are, and anon they are not, Prov. 23.5. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they flie away as an Eagle towards heaven. Though the foolish world call riches substance, yet they have no solid subsistance: All earthly portions are as transi­tory [Page 97]as a shadow, a ship, a bubble, a bird, a dream, an arrow, a post that passeth swiftly away. Rich­es were never true to any that have trusted in them. In this Text Riches are said not to be, be­cause they do not con­tinue to be; Crossus was so rich that he maintained an Ar­my with his own Re­venues; yet he, his great army, with his son and heir fell toge­ther, and so his great Estate fell to others. they will not abide by a man, they will not long con­tinue with a man, and therefore they are as if they were not. All earthly things are vain and transitory, they are rather showes and shadows than real things themselves; 1 Cor. 7.31. For the fashion of this world passeth away: The Greek word [...] sig­nifies a Mathematical Figure, which is a meer notion, and no­thing in substance. All the glory of this world is rather a matter of fashion than of substance, 'tis a body without a soul, 'tis a gol­den shell without a kernel, 'tis a shew without a substance; there is no firmnesse, there is no solid­nesse, [Page 98]there is no consistency, there is no constancy in any of the crea­tures. All the pomp, and state, and glory of the world is but a meer piece of Pageantry, a Mask, a Comedy, a Fantasie; Act. 25.23. And on the morrow when Agrippa was come and Bernice with great pomp. The original words [...] signifie great fantasie, or vain shew. The greatest glory and pomp of this world in the eye of God, in the account of God, is but as a fantasie or a shadow. It was a custome in Rome, that when the Emperour went by upon some great day in all his Imperial pomp, there was an Officer ap­pointed to burn flax before him, and to cry out, Sic transit gloria mundi, so the glory of this world passeth away: And this was pur­posely done to put him in mind, that all his honour, pomp, glory, and grandure should soon passe and vanish away, as the flax did that he saw burnt before his eyes.

That great Conquerour of the world, Alexander, Plutarch in the life of Alexan­der, &c. caused a Sword in the compasse of a Wheel to be painted upon a Table, to shew, that what he had gotten by the sword was subject to be turned a­bout by the wheel of Fortune: and many great Conquerours, besides him, have found it so, and many now alive have seen it so.

Look, as the Rainbow shews it self in all its dainty colours, and then vanisheth away; so doth all worldly honours, riches, and pre­ferments shew themselves, and then vanish away: and how ma­ny in our dayes have found it so? When one was a commending the riches and wealth of Mer­chants; I do not love that wealth, said an Heathen which hangs up­on ropes, for if they break, the Ship and all their wealth miscar­ries. Certainly within these few moneths the miscarrying of seve­ral Ships hath caused several Mer­chants sadly to miscarry. A storm at Sea, a spark of fire, an [Page 100]unfaithful servant, a false oath, or a treacherous friend, may quickly bring a man to sit with Job upon a dunghil. Look, as the bird flies from tree to tree, and as the beg­gar goes from door to door, and as the pilgrim travails from place to place, and as the Physician walks from Patient to Patient; so all the riches, honours, and glory of this world do either flie from man to man, or else walk from man to man. Who knows not, that many times one is made ho­nourable by anothers disgrace? a­nother is made full by another mans emptinesse? and a third is made rich by anothers poverty? how soon is the Courtiers glory e­clipsed, if his Prince doth but frown upon him? and how soon doth the Prince become a peasant, if God doth but frown upon him? Now one is exalted, and anon he is debased; now one is full, and a­non he is hungry; now one is cloathed gloriously, and anon he is cloathed with rags; now one is [Page 101]at liberty, and anon he is under re­straint; now a man hath many friends, and anon he hath never a friend. There is nothing but va­nity and uncertainty in all earth­ly portions. But

Fifteenthly, and lastly, 15 As God is a permanent and never failing portion, so God is an incompara­ble portion; and this follows clearly and roundly upon what hath been said. For,

1. If God be a present portion, a portion in hand, a portion in possession; and

2. If God be an immense por­tion, if he be the vastest, the lar­gest, and the greatest portion; and

3. If God be an all-sufficient portion; and

4. If God be the most abso­lute needful and necessary porti­on; and

5. If God be a pure and un­mixed portion; and

6. If God be a glorious a hap­py, and a blessed portion; and

7. If God be a peculiar por­tion; and

8. If God be an universal por­tion; and

9. If God be a safe portion, a secure portion, a portion that none can rob or wrong us of; and

10. If God be a suitable por­tion; and

11. If God be an incomprehen­sible portion; and

12. If God be an inexhaustible portion, a portion that can never be spent, that can never be exhau­sted or drawn dry; and

13. If God be a soul-satisfying portion; and

14. If God be a permanent and an everlasting portion; then it must very necessarily follow, that God is an incomparable por­tion: but such a portion God is, as I have proved at large; and therefore beyond all dispute, God must needs be an incomparable portion. Prov. 3.13, 14, 15. Happy is the man that findeth wisdome (that is, the Lord Jesus Christ) and the [Page 103]man that getteth understanding, for the merchandize of it is better than the merchandize of silver, & the gain there­of than fine gold. She is more precious than rubies, and all the things thou canst desire are not to be compared to her. All the Gold of Ophir, and all the silver of the Indies (which are but the guts and garbidge of the earth) are nothing, yea less than nothing, compared with God. God is a portion more pre­cious than all those things which are esteemed most precious. A man may desire, what not? he may desire that all the mountains in the world may be turned into mountains of gold for his use, he may desire that all the rocks in the world may be turned into the richest pearls for his use, he may desire that all the treasure that is buried in the Sea may be brought into his Treasuries, he may desire that all the Crowns and Scepters of all the Princes and Emperours of the world may be pil'd up at his gate (as they were once said to [Page 104]be at Alexanders) yet all these things are not comparable to a Saints portion, yea, they are not to be named in that day, wherein the excellency of a Saints portion is set forth. Horatius. Horace writes of a pre­cious stone that was more worth than twenty thousand shekels; Plinius. and Pliny valued the two precious pearls of Cleopatra at twelve hun­dred thousand shekels; but what were these? and what are all o­ther precious stones in the world? but dung and drosse in compari­son of a Saints portion. Phil. 3.7, 8, 9. I have read a story of a man, whom Chrysostom did feign to be in prison Oh, saith he, if I had but liberty, I would desire no more, he had it; Oh then, if I had but for necessi­ty, I would desire no more, he had it; Oh then, had I for a little va­riety, I would desire no more, he had it: O then, had I any office, were it the meanest, I would desire no more, he had it; Oh then, had I but a Magistracy, though over one Town only, I would desire no [Page 105]more, he had it; Oh then, were I a Prince, I would desire no more, he had it; Oh then, were I but a King, I would desire no more, he had it; Oh then, were I but an Emperour, I would desire no more, he had it; O then, were I but Emperor of the whole world, I would then desire no more, he had it; and yet then he sits down with Alexander, and weeps, that there are no more worlds for him to possesse. Now did any man enjoy what he is said to desire, it would be but a very mean portion compared with God: we may truly say of all the honours, rich­es, greatnesse, grandure and glory of this world, compared with God, as Gideon sometimes said of the Vintage of Abiezer, The glea­nings of Ephraim are better than the Vintage of Abiezer; Judg. 8.2. so the ve­ry gleanings, yea, the smallest ga­therings of God are far better, and more excellent, and transcendent, they are more satisfying, more de­lighting, more ravishing, more [Page 106]quieting, and more contenting than all earthly portions are, or can be: What comparison is there between a drop of a bucket, and the vast Ocean? between a weak drop, which recollecting all its force, yet hath not strength enough to fall, and the mighty waters? or what comparison is there be­tween the dust of the ballance and the whole Earth? why, you will say, there is no comparison be­tween these things; and I will say, there is lesse between all finite portions, and such an infinite por­tion as God is: For this is most certain, that there must needs be alwayes an infinite distance be­tween what is finite, and what is infinite; and such a portion God is. By all that hath been said, 'tis most evident that God is an in­comparable portion.

But now all earthly portions are comparable portions; you may easily and safely compare one earthly portion with another, one [Page 107]Princes Revenues may be com­parable to anothers, and one great mans Lordships may be compara­ble to anothers, and one Mer­chants estate may be comparable to anothers, and one Gentlemans lands may be comparable to ano­thers, and one wives portion may be comparable to anothers, and one childs portion may be com­parable to anothers, &c. but God is an incomparable portion; there is no comparison to be made be­tween God and other portions. And thus I have in these fifteen particulars fully discovered the ex­cellency of the Saints portion a­bove all other portions.

And therefore I shall now come to the second thing, and that is to shew you upon what grounds their title unto God as their portion is founded and bottomed, and they are these that follow:

First, 1 The free favour and love of God, the good will and plea­sure [Page 108]of God is the true ground and bottome of Gods bestowing of himself as a portion upon his people; Deut. 7.6, 7, 8. Ezek. 16.1. to the 15. there was no lovelinesse nor comlinesse in them that should move him to bestow himself upon them; they had neither portion, nor proportion, and therefore there was no cause in them why God should bestow himself as a portion upon them. God, for the glory of his own free grace and love, hath bestowed himself as a portion upon those who have de­served to have their portion a­mongst Devils and damned spirits, in those torments that are endless, easless, and remediless. The Eth­nicks feign, that their Gods and Goddesses loved some certain Trees, for some lovely good that was in them; for Jupiter loved the Oak for durance, and Neptune the Cedar for stature, and Apollo the Laurel for greenness, and Venus the Poplar for whitenesse, and Pallas the Vine for fruitfulness; but what should move the God of [Page 109]Gods to love us, who were so un­worthy, so filthy, so empty, so beggarly, that were Trees indeed, but such as Jude mentions, corrupt, fruitlesse, twice dead, Vers. 12. and pluck 't up by the roots? The question may be re­solved in three words, Amat quia a­mat, he loves us, because he loves us: the root of all divine love to us lieth onely in the bosome of God. But

Secondly, 2 Their title to God as their portion, is founded upon Gods free and voluntary donation of himself to them in the Cove­nant of grace. Ezek. 11.19 Heb. 8.10. to the end, &c. In the Covenant of grace God hath freely bestowed himself upon his people, Jer. 32.38, 40. And they shall be my people, and I will be their God. And I will make an everlasting Covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. The Covenant of grace is the great Chapter, 'tis the Magna Charta of all a Saints spiritual priviledges and immuni­ties: [Page 110]now in this great Charter the Lord hath proclaimed himself to be his peoples God: Jer. 10.16. The portion of Jacob is the former of all things, the Lord of Hosts is his Name. He that is the former of all things, even the Lord of Hosts, is the por­tion of Jacob, and he is Jacobs por­tion, by vertue of that Covenant of grace, which is a free, a full, a rich, and an everlasting Covenant, a Covenant that he will never break, nor alter, nor falsifie, a Covenant that he hath sworn to may good, as you may see by comparing the Scriptures in the Margin together. Psal. 89.34 Isa. 54.9, 10. Psal. 111.5. Psal. 89.35. Psal. 105.9 Mic. 7. ult. Heb. 6.13. to the 19. Luke 1.73. That Cove­nant of grace, whereby God gives himself to be his peoples God and portion, he is bound to make good by his oath; and therefore cer­tainly whoever is forsworn, God will never be forsworn. The E­gyptians (though Heathens) so ha­ted perjury, that if any man did but swear By the life of the King, and did not perform his oath, that man was to die, and no gold [Page 111]was to redeem his life, as Paulus Fagius observeth in his Comment on Genesis. To think that God will not make good that Covenant that he hath bound himself by Oath to make good, is blasphemy, yea, it is to debase him below the very Heathens. All Lawes, both divine and humane, have left no such bond of assurance to tie and fasten one to another, as that of an Oath or Covenant; which as they are to be taken in sincerity, so they are to be kept inviolably. Certainly, the Covenant and Oath of the great God is not like a Cyp­sies knot that is fast or loose at pleasure: Whoever breaks with him, yet he will be sure faithfully and inviolably to keep his Co­venant and his Oath with his. But

Thirdly, Their title to God, as their God and portion, Jer. 3.13, 14 is founded and bottomed upon that Marri­age-union that is between God and his people; Hosea 2.19, 20, 23. And I will burith thee unto me for [Page 112]ever, yea, I will betroth thee unto me in righteousnesse, and in judgment, and in loving kindnesse; and in mercies. I will betroth thee unto me in faithfulnesse, and thou shalt know the Lord: And I will sow her unto me in the earth, and I will have mercy upon her that had not obtained mercy; And I will say to them that are not my people, Thou art my people; and they shall say, Thou art my God. This threefold repetition, I will betroth thee, I will betroth thee, I will betroth thee, notes three things.

First, The certainty of their Marriage-union and communion with God.

Secondly, The excellency and dignity of their Marriage-union and communion with God. And

Thirdly, The difficulty of be­lieving their Marriage-union and communion with God. There is nothing that Satan doth so much envy and oppose, as he doth the souls Marriage-union and com­munion with God; and therefore God fetches it over again, and a­gain, and again, I will betroth thee [Page 113]unto thee, &c. And so in that, Isa. 61.10. I will greatly rejoyce in the Lord, my soul shall be joyful in my God; for he hath cloathed me with the garments of salvation, he hath covered me with the robe of righteousnesse, as a bridegroom decketh him­self with ornaments, What was said by one of the Rabbins concer­ning Methuselahs wife, that she had nine hus­bands in one, is very applicable to the belie­ver that hath God for his husband. and as a bride adorneth her self with her jewels. And so, Chap. 62.5. For as a young man marrieth a Virgin, so shall thy sons marry thee; and as a bridegroom re­joyceth over the bride, so shall thy God rejoyce over thee. I have read of five sisters, of the same birth, pedigree, and race, whereof one was married to a Knight, another to an Earl, a third to a Gentleman, a fourth to a mean man, and the fifth to a fil­thy beggar; though they were all alike by birth and descent, yet their difference did lie in their marriage; we are all alike by creation, by the fall, by nature, and by the first birth, 'tis onely our Marriage-union [Page 114]and communion with God that differences us from others, and that exalts and lifts us up above o­thers. Look, as the husband is the wives by marriage-union and communion, so God is the belie­vers God and portion, by vertue of that marriage-union and commu­nion that is between God and the believer. And let thus much suffice for the second thing.

I shall come now to the third thing, and that is, to make some improvement of this blessed and glorious truth to our selves; and therefore,

Is it so, that God is the Saints portion, and that he is such an excellent, and such a transcen­dent portion above all other por­tions, as hath been fully eviden­ced? Then,

First, 1 Let not the Saints that have God for their portion fret and vex themselves, because of those earthly portions that God commonly bestowes upon the [Page 115]worst of men. There is a great aptnesse in the best of men to envy those earthly portions that God often bestows upon the worst of men. The lights of the Sanctu­ary have burnt dim, stars of no small magnitude have twinkled, men of eminent parts, famous in their generations for religion and piety, Diogenes the Cynick Philoso­pher seeing Harpalus a vitious person still thriving in the world, he was bold to say, that wicked Harpalus his li­ving long in prosperity, was an argument, that God hath cast off his care of the world, that he cared not which end went forward; and no won­der if this Heathen stumbled at the prosperity of the wick­ed, when so many of the pre­cious sons of Zion have stum­bled at that stumbling stone. have stag­gered in their judg­ments, to see the flourishing estate of the wicked; it made Job to com­plain, Job 21.7-16. and Chap. 24.12. and Jeremy to expostulate with God, Chap. 12.1, 2. and David even to faint and sink, Ps. 73. To see the prosperity of the ungodly, to see the wicked in wealth, and the Saints in want; the wicked in their robes, and the Saints in their rags; the wicked ho­noured, [Page 116]and the Saints despised; the wicked exalted, & the Saints deba­sed, the wicked upon thrones, and Saints upon dunghils, is a sight that hath sadly put the best of men sometimes to it: But this is a temper of spirit that doth no wayes be­come those that have God for their portion: and therefore the Psalmist in the 37 Psalme cautions the Saints against it no lesse than three several times, as you may see in v. 1.7, 8. There is nothing that doth so ill become a Saint that hath God for his portion, as to be sick of the Frets; and to prevent this mischief, this sickness, the precept is doubled, and re­doubled, Fret not, Fret not, Fret not. Though they that have sore eyes are offended at bright clear lights, yet they that have God for their portion should never fret or fume, storm or rage, because some are greater than they, or richer than they, or higher than they, or more honourable than they, because all all their prosperity is nothing but [Page 117]an unhappy happinesse, 'tis no­thing but a banquet (like Hamans) before execution; and what man is there (that is in his wits) that would envy a Malefactor who meets with honourable enter­tainment, as he is going along to execution? All a wicked mans de­licate meats, his fine bits, and his murthering morsels are sawced, and all his pleasant and delightful drinks are spiced with the wrath and displeasure of an angry God; and why then should you fret and vex at their prosperity? what madnesse and folly would it be in a man that is heir to many thou­sands per annum, to envy a Stage­player that is cloathed in the ha­bit of a King, but yet not heir to one foot of land, no, nor worth one penny in all the world, and who at night must put off his roy­al apparel, and the next day put on his beggarly habit? Oh Sirs, it will be but a little little while before the great God will dis­robe the wicked of all their pro­sperity, [Page 118]felicity, and worldly glory, and cloath them with the rags of shame, scorn, and contempt for ever; and therefore, Oh what fol­ly and madness would it be for those that are heirs of God, Rom. 8.17. and joynt heirs with Christ of all the glory of heaven to envy the pro­sperity of the wicked.

The prosperity of the wicked layes them open to the worst and greatest sins.

First, 1 It layes them open to all uncleannesse and filthinesse, Jer. 5.7, 8.

Secondly, 2 It layes them open to pride and contempt of God, Psal. 73.3-13. Deut. 32.15.

Thirdly, 3 It layes them open to vex, oppress, tyrannize, persecute, insult, and triumph over the poor people of God, as you may see in Pharaoh, Saul, Ahab, Jezabel, Ha­man, and the Scribes and Phati­sees.

Fourthly, 4 It layes them open to a neglect and slighting of the wayes of God, and of the Ordi­nances [Page 119]of God, Job 21.5-16. Mal. 3.13, 14, 15. Jer. 22.21. When the Protestants in France were in their prosperity, they slighted powerful Preaching, &c. and began to af­fect a vain frothy way of preach­ing and living, which ushered in the massacre upon them. Moulin hit it, when speaking of the French Protestants, he said, when the Pa­pists hurt us and persecute us for reading the Scriptures, we burn with zeal to be reading of them; but now persecution is over, our Bibles are like old Almanacks.

Fifthly, 5 It layes them open to a stupidnesse, unmindfulnesse, and forgetfulnesse of the afflictions of the People of God, Amos 6.1-8. Pharaohs chief Butler was no soon­er set down in the seat of prospe­rity, but quite contrary to his pro­mise, he easily forgets Joseph in mi­sery.

Sixthly, 6 It layeth them open to dreadful apostasie from the wayes and worship of God, Deut. 32.15, [Page 120]16, 17, 18. No sooner was Israel possest of the good land that flow­ed with milk and honey, &c. but they forsook the true worship of God, and fell to the worshipping of Idols, for which at last the good land spewed them out as a gene­ration curst and abhorred by God.

Seventhly, 7 It layes them open to all carnal security; as you may see in the old world, their prospe­rity cast them into a bed of securi­ty, and their security ushered in a flood of sin, and that flood of sin ushered in a flood of wrath, Matt. 24.37, 38, 39.

Eighthly, 8 It layes them open to Idolatry, which is a God-pro­voking, and a Land-destroying sin, Hosea 2.6, 7, 8. and chap 4.6, 7, &c. Ah Sirs! who can seriously consider of the dreadful sins that the prosperity of the wicked layes them open to, and yet fret and vex at their prosperity?

Again, As their prosperity layes them open to the greatest sins, so [Page 121]their prosperity layes them open to the greatest temptations, witnesse their tempting of themselves, and their own lusts, and witnesse their temptings of others to the worst of wickednesses and villanies, and witness their frequent tempting & provoking of the great God to his own face, and witnesse their daily, yea, their hourly tempting of Sa­tan to tempt their own souls. Oh Sirs, as there is no condition that layes persons open to such great transgressions as prosperity doth, so there is no condition that layes persons open to such horrid temp­tations as prosperity doth; and why then should Gods holy ones envy wicked mens prosperity and worldly glory? &c.

Again, their prosperity, and worldly felicity and glory, is all the portion, and all the heaven and happiness that ever they are like to have, Psal. 17.14. From men of the world, which have their portion in this life. Certainly, men whose [Page 122]hearts are worldly, whose minds are worldly, whose spirits are worldly, whose desires are world­ly, whose hopes are worldly, and whose main ends are worldly, have onely the world for their portion; and what a pitiful pe­rishing portion is that? men that chuse 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; doubtlesse these have ne­ver known what 'tis to have God for their portion. That's a very heart-cutting and soul-killing word that you have in that Matth. 6.2. Verily, I say unto you, that they have their reward. The Scribes and Pharisees proposed to themselves the eyes of men, the praise of men, and the applause of men for a re­ward of their almes, &c. and Christ tells them, that they have their reward; not Gods reward, [Page 123]but theirs; that is, that reward that they had propounded to themselves, as the prime and ul­timate end of their actions; and doubtlesse that word was a thun­derbolt to Dives, Son, Luke 16.25 remember that thou in thy life-time receivedst thy good things, and likewise Lazarus his evil, &c. 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 terrour and trembling into his heart, as that Scripture did, Here you have your re­ward: 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 'tis hell on this side hell for a man to have his portion in this world; and why then should you envy the [Page 124]prosperity of the wicked.

Again, Deut. 28. Levit. 26. Prov. 3.33. Mal. 2.2. All their prosperity is curst unto them, as you may see by comparing the Scriptures in the Margine together; all their com­forts are curst without doors, and all their comforts are curst within doors; there are snares on all their tables, and poison in all their cups, and the plague in all their brave clothes, &c. Dionysius the tyrant, to shew Dimocles (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 whilst he was in his imperial robes he caused a naked sword with the point downward to be hung just over his head by a horse. hair, which made Dimocles to tremble, and to forbear both meat and mirth: Vide Cic. Tusc. quaest. Though the Feast was a royal Feast, and the Attendance royal Attendance, and the Musick royal Musick, yet Dimocles for his life could not taste of any of those varieties that were before him, nor [Page 125]take any comfort or contentment in any other part of his royal en­tertainment, because of the sword, the sword that hung but by a sin­gle hair over his head. Oh 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 heads 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 hand-writing upon the wall, it would cause their thoughts to be troubled, and their counte­nances to be changed, and their joynts to be loosed, and their knees to be dashed one against another; and why then should Christians fret and vex at the prosperity of the wicked?

Again, When wicked men are at the highest, then are they neer­est their fall, as you may see in that 37 Psal. and that 73 Psal. and in those great instances of Pharaoh, [Page 126]Adoni-bezeck, Exod. 14. Judg. 1.6, 7 1 Kings 20 and ch. 22. 2 Kings 19 Esth. 6.4. Dan. 5. Ben-hadad, Ahab, Sen­nacherib, Haman, Nebuchadnezzar, Belshazzar, and Herod, &c. Look, as the Ship is soonest cast away, when she is top and top-gallant, so when wicked men are top and top­gallant, when they are at the heighth of all their pomp, bra­very, and worldly glory, then God usually tumbles them down into the very gulph of misery; the great ones of the world have sud­denly fallen from their highest honours and dignities, and have been sorely and sadly exercised with the greatest scornes and cala­mities: let me give you this in a few remarkable instances.

Valerian the Roman Emperour fell, from being an Emperour to be a foot-stool to Sapor the King of Persia, as often as he took horse.

Valens the Emperour (a furious Arrian) being wounded in a Fight with the Gothes, in his flight he be­took himself to a poor cottage, [Page 127]wherein he was burnt by the Gothes.

Aurelianus the Roman Empe­rour brought Tetricus his opposite, and the noble Queen Zenobia of Palmerina in triumph to Rome in golden chains.

Bajazet a proud Emperour of the Turks, being taken prisoner by Tamberlain, a Tartarian Emperour, he bound him in chains of gold, and used him for a foot-stool when he took horse; and when he eat meat, he made him gather crums under his table, and cat them for his food.

Caesar having bathed his sword in the blood of the Senate, and his own Countrey-men, is after a while miserably murdered in the Senate by his own friends Cassius and Brutus, to shew, that they are but the scourges and rods of the Almighty, which he will cast in­to the fire, as soon as he hath done with them.

The victorious Emperour Henry the fourth, who in 62 pitch't bat­tels, [Page 128]for the most part, became vi­ctorious, fell to that poverty and misery before he died, that he was forced to petition to be a Prebend in the Church of Spire to maintain him in his old age, which the Bi­shop of that place denied him, whereupon he brake forth into that speech of Job, Have pity upon me, O my friends, for the hand of the Lord hath touched me: He died of grief and want.

And Procopius reports of King Guillimer, who was sometimes a potent King of the Vandals, that he was brought so low as to intreat his friend to sende him a Sponge, a Loaf of Bread, and an 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 School-master; [Page 129]that so when he could no longer tyrannize over men, he might o­ver boyes.

Great Pompey that 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.

And William the Conquerours Corps lay three dayes unburied, his interment being hindered by one that claimed the ground to be his.

And Pythias pined to death for want of bread, Turk. Hist. fol. 220, &c. who once was able to entertain and maintain Xerxes mighty army.

And 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-Countreys begging bare-foot.

And so Bellisarius, a most famous General, and the onely 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 [Page 130]at last in a string he was forced to cry out, Da [...]e panem Bellisario, &c. Give a crust to old blind Bellisari­us, whom vertue advanced, but envy hath brought into this great misery. 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 Neighbour-Kings prisoners, be made them to draw his Chari­ot by turnes; now it so happen­ed, that one of these royal slaves, as he was drawing in the Chariot, had his eye almost continually fixt on the wheels, which Sesostris observing, ask't him, why he look­ed so seriously upon the wheels? he answered, that the falling 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 hath been said, 'tis most evident that when wicked [Page 131]men are highest, they are neerest their fall; and that none fall so certainly and so suddenly, and un­der such dreadful calamities and miseries as those that have been 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 honour, of riches, Matth. 25.14-31. of trust, of time, of interest that God hath given them in the world; and the more they have imployed the liberality and bounty of God against God, or his glory, or inte­rest, or people, the shorter shall be their felicity, and the more end­lesse shall be their misery. 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 [Page 132]lose all his Kingdomes, than offend God willingly; yet being in the agony of death, and consi­dering more thorowly of that ac­count he was to give to God, fear struck into him, and these words break from him, Oh would to God I had never reigned, Oh that those years I have spent in my Kingdome, I had lived a private life in the wilderness; Oh that I had lived a solitary life with God; how much more confidently should I have gone to the Throne of God? what doth 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 Souldier, who being to die for ta­king a bunch of grapes contrary to his Generals command; as he was going along to execution he went eating of his grapes, where­upon one of his fellow-souldiers rebuked him, saying, what are you eating your grapes now you are going to execution? the poor [Page 133]fellow replied, Prethee 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 that 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 heart can wish, what though they live in pleasure, and wallow in all carnal and sensual delights, &c. 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 sides, and pardoning grace on Gods, they shall not only lose their lives, but they shall also for ever lose their immortal souls; and therefore never fret at their pro­sperity.

Oh Sirs, do not you remember that Lazarus did not fret nor fume because Dives had robes for his rags, and delicates for his scraps? &c. for he very well knew, that [Page 134]though he was sine dome, yet not sine domino; he had a guard of glorious Angels to transport his holy, precious heaven-born soul into Abrahams bosome; he knew that it was better to beg on earth, than to beg in hell: Oh Sirs, what is darknesse to light, earth to heaven, chaffe to wheat, tin to sil­ver, drosse to gold, or pibbles to pearls? no more are all earthly portions to that God who is the Saints portion: and therefore let not the Saints that have such a matchlesse portion envy the pro­sperity and felicity of wicked men. 'Tis the justice of envy to kill and torment the envious; and there­fore shun it as you would poison in your meat, or a serpent in the way. A man were better have a serpent tumbling up and down in his bow­els, than to have envy a gnawing in his soul. Envy is as pernicious a wickednesse, as 'tis a foolish and a groundlesse wickednesse; envy is a scourge to scourge the soul, 'tis a serpent to sting the soul, 'tis a [Page 135]poison to swell the soul, 'tis a Sawe to sawe the soul, 'tis a moth that corrupts the soul, and 'tis a canker that eats up the soul; and therefore fly from it, as you would fly from the most cruel and destroying ad­versary. Oh 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 favours 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 49. Psal. 16, 17. v. Be not thou afraid when one is made rich, when the glory of his house is in­creased: For when he dieth he shall carry nothing away, his glory shall not descend after him. When the bo­dies of the wicked are rotting in [Page 136]their graves, and their souls are roaring in hell, none of their worldly greatnesse, pomp, state, glory, gallantry, riches, rents or revenues shall descend after them to administer one drop of comfort to them; and therefore never en­vy their outward prosperity or worldly glory, &c. But

Secondly, 2 If the Saints have such an excellent, such a trans­cendent, and such a matchlesse 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, 1 Kings 17.12. and a little oil in a Cruse. Oh Sirs, in having of God you have much, in having of God you have enough, in having of God you have all; and why then should you not sit down quiet with your present allowance? Certainly, if much will not satisfie you, if e­nough will not satisfie you, if all will not satisfic you, nothing will [Page 137]satisfie you, Heb. 13.5. Let your con­versation be without covetousnesse (or love of silver, as the Greek word signifies) and be content with such things as you have, (or as the Greek hath it, [...], be con­tent with present things) for he hath said, I will never leave thee, nor forsake thee. There are five negatives in the Greek, I will not, not, not, not, not leave thee, nor forsake thee; fully to assure, and fully to satisfie the people of God that he will never forsake them, and that he will e­verlastingly stick close to them: What doth this unparallel'd ge­mination, I will never, never, never, never, never, import but this, I will ever, ever, ever, yea and for ever and ever take care of thee, and look after thee, and be mindful of thee. Though they had changed their glory for contempt, their fine raiment for sheep-skins and goat-skins, Heb. 11.36, 37, 38. their silver for brasse, their plenty for scarcity, their fulnesse for empti­nesse, their stately houses for holes and caves, and dens of the earth, [Page 138]yet they are to be contented and satisfied with present things, upon this very ground, that God will alwayes cleave to them, and that he will never turn his back upon them. Heb. 10.34 The Hebrews had been stript and plundered of all their goods that were good for any thing, and yet they must be con­tented, they must sit down satisfi­ed with their hands upon their mouths, though all were gone. 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 Cupboords, Nature is content with a lit­tle, as not to starve, not to thirst, saith Galen. &c. O Sirs, a little will serve nature, lesse will serve grace, though nothing will serve mens lusts; and why then should not Christians be contented with a little. Oh friends, you have but a short journey to go, you have but a little way home, and a little will serve to bear your charges till [Page 139]you come to heaven, and there­fore be contented with a little; to have more than will serve to bring a man to his journeys end is but a burthen; one staff is helpful to a man in his journey, but a bundle is hurtful; and this doubtlesse 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 doth not say, if God will give me delicates and junkets to eat, he shall be my God, O no; but if he will give me but bread to eat, though it be never so course, and never so black, and never so dry, he shall be my God: he doth not say, If God will give me so many hundreds or so many thousands a year, he shall be my God, O no; but if he will give me bread to eat, he shall be my God; nor he doth not say, If God will give me so many hun­dred pounds in my purse, a com­fortable habitation, and a thriving trade, he shall be my God, O no; [Page 140]but if he will give me bread to eat, he shall be my God; nor he doth not say, If God will give me costly apparel, or rich and royal raiment to put on, he shall be my God, O no; but if God will give me rai­ment to put on, though it be never so mean and poor, he shall be my God. If Jacob may but have a little bread to feed him, and a few cloaths to cover him, 'tis as much as he looks for. Look, as a wick­ed man in the fulnesse of his suffi­ciency is in straits, Job. 20.22 as Job speaks; so a holy man in the fulnesse 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 hold all in capite, as the Apo­stle sheweth in that large Charter of a Christian, 1 Cor. 3.21, 22, 23. which the wicked do not. Now an hundred a year upon a good ti­tle is a better estate than a thou­sand a year upon a crack't, crazy [Page 141]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 crazy titles, yea in comparison of the Saints titles they are no titles.

Again, That little that a Saint hath, he hath it from the special love and favour of God, he hath it from a reconciled God. Now a little from special love is better than a great deal from a general providence; Prov. 15.17 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 an hundred from God as a Creator. The kisse that a King gave to one in the story, was a greater gift than the golden cup that he gave to another; Can. 1.2. a little with the kisses of Gods mouth is better than all the gold of Ophir; a drop of mercy from special love is better than a Sea of mercy from common bounty. [Page 142]Look, as one draught of clear sweet Spring-water is more plea­sing, satisfying, and delightful to the pallat, than a Sea of brakish 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: and therefore do not wonder when you see a Christian sit down contented with a little.

Again, That little that a Chri­stian hath shall be certainly blest and sanctified to him: 1 Tim. 4.3, 4, 5. 1 Tit. 15. Jer. 32.41, &c. Though thy mercies, O Christian, are ne­ver so few, and never so mean, yet they shall assuredly be blest unto thee; the Lord hath not only pro­mised that he will blesse thy bles­sings to thee, but he hath also sworne by himself, that in blessing he will blesse thee; Gen. 22.16 17. and how dar'st thou then, O Christian, to think that the great and faithful God will be guilty of a lye, or that which is worse, of perjury. Now [Page 143]a little blest is better than a great deal curst; Prov. 3.33. Mal. 2.2, 3. a little blest is better than a world enjoyed; a pound blest is better than a thousand curst; a black crust blest is better than a feast curst; the gleanings blest are better than the whole Harvest curst; a drop of mercy blest, is better than a Sea of mercy curst; Lazarus crums blest, was better than Dives his delicates curst; Jacobs little blest unto him, Luke 16. was better than Esaus great estate that was curst unto him; 'Tis al­wayes better to have scraps with a blessing, than to have Manna and Quails with a curse; Psal. 78.18-32. a thin Table with a blessng is alwayes better than a full Table with a snare; a thread bare coat with a blessing is better than a purple Robe curst; a Hole, a Cave, a Den, a Barne, a Chimney-corner with a blessing, is better than stately Palaces with a curse; a woollen cap blest is bet­ter than a golden Crown curst; and it may be that Emperour un­derstood as much, that said of his [Page 144]Crown when he look't 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 blest unto him? Gen. 26.12 Isaac tils the ground, and sowes his seed, and God blesses him with an hundred fold; and Cain tils the ground, Ch. 4.12. and sowes his seed, but the earth is cursed to him, and commanded not to yield to him his strength. Oh therefore never let a Christian murmur be­cause he hath but a little, but ra­ther let him be still a blessing of that God that hath blest his little, and that doth blesse his little, and that will blesse his little to him.

Again, that little estate that a righteous man hath is most com­monly a more lasting, Prov. 15.16 & ch. 16.8. a more a­biding, a more permanent, and a more induring estate than the great and large estates of the wicked are, Psal. 37.16. A little that a [Page 145]righteous man hath, is better than the riches of many wicked. One old piece of Gold is worth more than a thousand new Counters, and one box of pearls is more worth than many loads of pibbles, and one hundred pounds a year for ever is better than many hundreds in hand. 'Tis very observable, the Psalmist doth 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 hath: From this word Ha­mon comes the word Mammon, Luk. 16.9. the Hebrew word [...] Ha­mon, that is here rendred riches, sig­nifies also a multitude or an abun­dance, or store of riches; a little that a righteous man hath 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 the 17 v. For the armes of the wicked shall be broken, but he upholdeth (or under-props) the righ­teous. By the armes of the wicked you are to understand their [Page 146]strength, their valour, their power, their wit, their wealth, their a­bundance, which is all the arms they have to support and bare up themselves in the world with; Now these armes 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 want, though all the springs of the wicked are dried up round about them.

Oh Sirs, there are so many mothes, and so many dangers, and so many crosses, and so many losses, and so many curses that daily attends the great estates of wicked men, that they are very rarely long-liv'd ah! how ma­ny in this great City are there that have built their nests on high, and that 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, [Page 147]and houses, and pompous estates should abide for ever, who are now broken in pieces like a potters ves­sel? ah! how often doth the pride, the oppression, the lying, the cheating, the over-reaching, the swearing, the cursing, the whoring, the covetousnesse, the drunken­nesse, and the wantonnesse of the wicked cut the throat of all their mercies? these are the wickednes­ses that as a fire burnes up all their outward enjoyments, and that turnes their earthly paradise into a real hell; 'tis the wickednesse of the wicked that causeth their prosperity to wither, and that pro­vokes God to turn their plenty in­to scarcity, their glory into con­tempt, and their honour into shame; 'tis very observable that in the holy Scriptures the prospe­rous estates of the wicked are fre­quently compared to things of an abrupt existence, to a shadow which soon passeth away, Job 14.2. Ch. 21.17, 18 Isa 29.5. to chaff, which a puff, a blast of wind easily disperseth and scat­tereth; [Page 148]to grasse, 2 Kings 19 26. Job 24.24. Ch. 15.33. & ch. 20.8. to grasse, which quickly wi­thereth before the Sun; to tops of corn, which in an instant are cut off; to the unripe grape, which on a sudden drops down; yea, to a dream in the night, and what's 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 subtil contrivances, or by their sinful compliances; and all the honour they gain in the Court, or in the Camp, or in the School, is but light and inconstant, 'tis but like the crackling of thorns under a pot; they are fading vanities, that commonly die before those that 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 that hath God for his portion can truly say that which no wicked man in the [Page 149]world can say, viz. Psal. 23.6. Surely goodnesse and mercy shall follow me all the dayes of my life, and I will dwell in the house of the Lord for ever. The Psalmist doth not say, that goodnesse and mercy should follow him a day, or a few dayes, or many dayes, but that goodnesse and mercy should follow him all the dayes of his life: the Hebrew word Radaph, that is here rendered to follow, signifies to perse­cute; saith the Psalmist, goodnesse 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: 'tis a Metaphor that is taken from beasts & birds of prey, that follow and flie after their prey with the greatest cagernesse, close­nesse, and unweariednesse imagi­nable; Why thus should mercy and loving kindnesse follow David all the dayes of his life; and if in [Page 150]a temptation he should prove so weak, and so foolish, as to run from goodnesse and mercy, yet goodnesse and mercy should fol­low him, like as the Sun going down followeth the passenger that goeth Eastward with his warm beams.

Oh but now the mercies of the wicked are short-liv'd; Psal. 37.35, 36, 37. though the wicked flourish and spread them­selves like a green bay-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 greatnesse, state, pomp, and glory, are utterly vanished and banished out of the world. And so, Psal. 34.10. The young lions do lack, and suffer hunger, but they that seek the Lord shall not want any good thing. Young lions are lustie, strong, fierce, and active to seek their prey, and have it they will if it be to be had; and yet for all that they shall lack and suffer hunger. [Page 151]By young lions the learned under­stand,

First, All wicked Rulers, Prov. 28.15 Ezek. 32.2. men that are in the highest places and Authority, as the Lion is the King of beasts.

Secondly, By Lions they un­derstand all cruel oppressours that are still oppressing and grinding of the faces of the poor, Prov. 30.30. rich cormorants (as the Septuagint renders it) who live on the spoil of the poor, and are never satisfied.

Thirdly, By Lions they under­stand the Tyrants and the mighty Nimrods of the world, which are sometimes called Lions, Jer. 2.15. 1 Chron. 11.22. Nahum 2.13.

And lastly, By Lions they un­derstand all the crafty and subtil Politicians of the earth, Ezek. 38.13. The Lion lurks very craftily and secretly for his prey. The summe of all is this, That wicked men that are in the highest authority, and that great Oppressors, cruel Tyrants, and crafty Politicians shall be impoverished, and brought to penury, beggery, and misery. [Page 152]And this we have often seen veri­fied before our eyes.

Oh Christian! what though thou hast 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 thine; and what would­est thou have more? In God is fulnesse, all fulnesse, infinite ful­nesse; and if this, with a little of the world, will not satisfie thee, I know not what will: If a God for thy portion will not content thee, all the world will never con­tent thee: 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 hath but a Tub to shel­ter him, Bread to feed him, and a dish of water to refresh him. I shall conclude this Head with a [Page 153]weighty saying of Cato's, Aulus Gel­lius. Si quid est quo utar utor, si non scio quis sum, mi­hi vitio vertunt, quia multis egeo, & ego illis, quia nequeunt egere. I have neither house, nor plate, nor gar­ments of price in my hands; what I have I can use, if not, I can want it: some blame me, because I want many things, and I blame them, because they cannot want. Oh let not nature do more than grace; Oh let not this Heathen put Christians to a blush! But

Thirdly, 3 If God be the Saints portion, the sinners are much mi­staken that 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, Psal. 8.4, 5. Balaam himself being Judge, Num. 23.5-11. A man that hath God for his portion is honourable even in rags, he hath some beams, Psal. 16.3. some rayes of the majesty and glory of God, stampt upon his soul, and shining upon his face, and glitter­ing [Page 154]in his life; and he that is so blind as not to behold this, is worse than Balaam the witch. Though the blind Jews could see no form nor comlinesse nor beauty in Christ, Isa. 53.2. that they should desire him, yet the wise men that came from the East could see his Divinity sparkling in the midst of the straw, they could see an hea­venly majesty and glory upon him when he lay among the beasts, Luke 2.7. Matth. 2.11 when he lay in a manger, witnesse their tedious journey to find him, and witnesse their wor­shipping of him, and witness those rich and royal presents that they brought unto him: So though the blind sots of the world can see no lovelinesse, nor comlinesse, no beauty nor glory in the Saints, or upon the Saints, that should render them amiable and desireable in their eyes, yet God, and Christ, and Angels, and those that are wise in heart, and wise to salvati­on, can see a great deal of divine beauty, majesty, and glory upon [Page 155]all those that have God for their portion. There is no happinesse to that of having God for a mans portion, Psal. 144.15. Happy is that people that is in such a case, (but give me that word again) yea, happy is that people whose God is the Lord. He that hath not God for his por­tion can never be happy, and he that 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 be met, to whom that house and land belonged? he answered, to such an one; Oh, sayes he, that's a happy man indeed: No, sayes the other, not so happy as you think, for it is no such happinesse to have that house and land; but he is happy indeed that hath the Lord for his God, for that is a pri­viledge that exceeds all things whatsoever; for (saith he) he that hath honours and riches may go to hell for all them, but he that hath God to be his God, is sure to [Page 156]be everlastingly happy. According as a mans portion is, so is he; now if God be a mans portion, who is the spring, the fountain, the top of all excellency and glory, then certainly that man must needs be an excellent man that hath God for his porti­on: Prov. 12.26. A man that hath God for his portion doth as much excell and out-shine such as have only Mam­mon for their portion, as the Sun excells and out-shines the Stars. and upon this score 'tis that the righteous man is more excellent than his neighbour: let the righteous mans neighbour be never so great, and never so rich, and never so mighty, and never so noble, yet if he hath not God for his portion, the righteous man is more excellent than he; and the reason is evident, because he hath that God for his portion that is most ominent and excellent. Oh Sirs, if God be most excellent, if God be alone excellent, then they must needs be most excellent that have God for their portion. 'Tis very observable, that according to the excellency of God the [Page 157]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 Je­surun: and presently it follows, Happy art thou, O Israel, who is like unto thee? or, Oh the happinesses of thee, Oh Israel, Oh the multi­plied happinesse, the heaped up happinesse that attends Israel: the Saints that have God for their portion are the worlds Paragons; Heb. 11. 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 that hath 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 a none-such, so his [Page 158]people are a none-such; and so in that, 2 Sam. 7.22, 23. Wherefore thou art great, O Lord God; for there is none like thee, neither is there any God besides thee, according to all that we have heard with our ears: and what one nation in the earth is like thy 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 that are so excellent as God is, so there are no people in all the world that are so excellent as the people of God are. Every one that hath God for his portion resembles the child of a King, Judg. 8.18. as Zeba & Zalmunna said to Gideon of his brethren. If you look upon their divine and heavenly original, you shall find that they are born of the blood-royal, and that they are his sons who is King of Kings, and Lord of Lords; yea, all the Saints that have God for their portion are Kings, Rev. 17.14. Rev. 5.10. Dan. 7.27. 1 Cor. 3.22, 23. Rev. 1.6. And hath made us Kings and Priests unto God and his Father: They have the power, so­veraignty, [Page 159]and authority of Kings, Psal. 34.14. Heb. 1, ult. Psal. 45.13. 1 Cor. 1.30. they are priviledged 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 cloathed as Kings, they are cloathed with Christs righteousnesse, and with the garments of joy and gladness; Kings have great alliance, and so have the Saints that have God for their portion; Kings have a very great influence, and so have they that have God for their portion; A man in rags that hath God for his portion, is a more honourable person than the greatest Monarch on earth that hath 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 Grass-hop­pers to the Saints that have God for their portion? Men that have [Page 160]had God for their portion, As you may see in the 10. and 11. Chap. of the He­brews. have been very famous, illustrious, and glorious, when they have been friendlesse, and house-lesse, and penniless; yea, when they have been under the Swords, and Sawes, and Harrowes of persecution. When Maximian the tyrant had pluckt out one of Paphnutius the Confessors eyes, that good Empe­rour Constantine saw such a lustre, beauty, and glory upon Paphnutius that he fell upon him, and kist him, and he kist that very hole most, wherein one of the Confes­sors eyes had been, as being most ravished and delighted with that hole. Prov. 10.7. Psal. 112.9. His name that hath God for his portion shall live, when the name of the wicked shall rot; 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 out, who are ready to set the Crown of Honour and Happiness upon any heads, rather than upon [Page 161]theirs that have God for their por­tion. Look, 1 Sam. 16.6-12. 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 Sheep-fold; so vain men are very apt to set the Crown of happinesse upon their heads, who have the greatest share in this world, when as the Crown of hap­pinesse and blessednesse is onely to be set on their heads that have God for their portion. What the Queen of Sheba said of Solomons ser­vants, Happy are thy men, happy are these thy servants which stand continu­ally before thee, 1 Kings 10.8. and that hear thy wis­dome, is here very applicable to the Saints; Happy, happy, yea thrice hap­py are those precious sons and daughters of Zion that have God for their porti­on. A man that hath God for his portion shall live happily, and die happily, and after death he shall remain happy to all eterni­ty, and therefore we may well cry out, Oh the happinesse and blessed­nesse [Page 162]of that man that hath God for his portion ▪ But

Fourthly, 4 If the Saints have such an excellent, such a matchless portion, O then let them never set their hearts and affections upon any earthly portions: 'Tis true, O Christian, Prov. 23.5. thou mayest lay thy hand upon an earthly portion, but thou must never set thy heart up­on an earthly portion, Psal. 62.10. If Riches increase, set not thy heart up­on them. The Hebrews put the heart for the thoughts, affections, love, de­sire, joy, hope, confidence, &c. If rich­es increase, O set not thy thoughts upon them; If riches increast, O set not thy affections upon them; If riches in­crease, O set not thy love upon them, set not thy desires upon them, set not thy joy and delight upon them, nor never place thy hope or confidence in them. O what a shame and dishonour would it be to see men of great e­states to rake in dunghils, and to sweep Chanels, and to carry Tankards of water, and to cry [Page 163]Trifles up and down the streets! and is it not a greater shame, a greater dishonour, to see those that have the great God for their portion, to set their hearts and affections upon a little white and yellow clay? 'Twas a gene­rous speech of that Heathen, The­mistocles, who seeing something glister like a pearl in the dark, scorned to stoop for it himself, but bid another stoop, saying, Stoop thou, for thou art not Themistocles. O 'tis below a generous Christian, a gracious Christian, a noble Chri­stian, that hath God for his porti­on, to stoop to the things of this world: a true bred Christian will set his feet upon those very things that the men of the world set their hearts; Rev. 12.1. And there appeared a great wonder in heaven, a woman cloathed with the Sun, and the Moon under her feet, and upon her head a Crown of twelve stars. The Church is compared to a woman, for her weaknesse, for her lovingnesse, for her comlinesse, and for her fruit­fulness; [Page 164]and being cloathed with the Sun of righteousness, she hath the Moon, that is, the World, un­der her feet; the Church treads under her feet all temporary and transltory 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 birds-nests and paper-kites that boyes make fly in the air? and as great, yea a greater vanity 'tis for the Saints that have God for their portion, to set their hearts upon the poor little low things of this world. 'Tis not for you to be a fishing for Gudgeons, but for Towns, Forts, and Castles, said Cleopater to Mark Anthony; so say I, 'tis not for you that have God for your portion to be a fishing for the Honours, Riches, and Prefer­ments of the world; but for more grace, more holiness, more com­munion with God, more power [Page 165]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 that comes by Christ. When Alexan­der heard of the riches of India, he regarded not the Kingdome of Macedonia, but gave away his gold; and when he was ask't what he kept for himself? he answered, Spem majorum & meliorum, the hope of better and greater things. O Sirs, 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 that are in that God that is your por­tion; how should you dis-regard, how should you despise, how should you scorn the great things, and the gay things of the world? 'Twas a notable speech of Eras­mus, if his wit were not too quick for his conscience; I desire (said he) neither wealth nor honour, [Page 166]no more than a feeble horse doth an heavy cloak-bag. 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 rare providences to set your affections upon, and you have many thousand excellencies in the Saints to set your affections upon; and therefore, for shame, [Page 167]set not your affections upon things below, set not your hearts upon things that perish, Coloss. 3.1. A man can never come to set his heart upon any earthly portion, but that God will either imbitter it, or lessen it, or cloud it, or whol­ly strip him of it; and therefore set loose, I say again, set loose in your affections to all worldly en­joyments. But

Fisthly, 5 If the Saints have such a glorious, such an incomparable portion; then let them be chear­ful and comfortable under all worldly crosses, losses, Acts 5. Rom. 5.2, 3, 4. and trou­bles. 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 losse? Heb. 10.34. For ye had compassion of me in my [Page 168]bonds, and took joyfully the spoiling of your goods, knowing in your selves that ye have in heaven a better, and an en­during substance. They had God for their portion, and the joy of the Lord was their strength, and there­fore they could rejoyce in what­ever dammage came upon them by the hand of violence. 1 Sam. 30.6 And so David could comfort himself in his God, and incourage himself in his God, when Ziklag was burn't, his wives and children car­ried captive, and the people in a readiness to stone him; Better is that hell on earth which makes way for heaven, than that heaven on earth which makes way for hel [...]. 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. Although the Fig-tree shall not blossome, neither shall fruit be in the vines, the labour of the olive shall fail, & the fields shall yield no meat, the flock shall be cut off from [Page 169]the fold, and there shall be no herd in the stalls; yet I will rejoyce in the Lord, I will joy in the God of my salvation. Although the Fig-tree shall not blossome, yet I will rejoyce in the Lord; I, but that's nothing to rejoyce in the Lord as long as there is fruit in the vines; I, but (saith he) though there be no fruit in the vines, yet I will re­joyce in the Lord: I, but that's no­thing to rejoyce in the Lord so long as the labour of the olive doth not fail; I, but (saith he) though the labour of the olive shall fail, yet I will rejoyce in the Lord; I, but that's nothing to rejoyce in the Lord so long as the fields do yield their meat; I, but (saith he) though the fields shall yield no meat, yet I will rejoyce in the Lord: I, but that's nothing to rejoyce in the Lord so long as the flock is not cut off from the fold; I, but (saith he) though the flock shall be cut off from the fold, yet I will rejoyce in the Lord: I, but that's nothing to rejoyce in the Lord so long as there be Herd in the stalls; I, but (saith he) [Page 170] though there be no Herd in the stalls, yet will I rejoyce in the Lord, and joy in the God of my salvation. Habakkuk could rejoyce in the Lord, and joy in that God that 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 a raised spirit, he knew that he had that God for his portion that did con­tain in himself all comforts and contentments, and that could ea­sily make up the want of any comfort or contentment, and that would certainly lie himself in the room of every comfort and con­tentment, that either his children should need or desire; and in the power of this faith he rejoyces and triumphs in a day of thick dark­nesse 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 doth no wayes be­come those that have God for [Page 171]their portion to walk up and down the world with clouded counte­nances, with saded countenances, or with dejected countenances, &c. 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 ho­nour to God, and an honour to re­ligion, and an honour to professi­on, and an honour to that Saint­ship that is too much slighted and scorned in the world.

Indeed when wicked men are exercised with crosses and losses, 'tis no wonder to see them take on like mad men, to see them take on bitterly like Micah, when he cri­ed out, Judg. 18.23, 24. They have taken away my gods, and what have I more? and what is this that ye say unto me, what aileth thee? Wicked mens bags and goods are their gods, they are their portion, they are their all, and when these are gone, all is [Page 172]gone with them; when these are taken away, all is taken away with them; and therefore 'tis 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 that have God for your portion you have such a portion that shall ne­ver be taken from you. As Christ told Mary, Luke 10.42. Thou hast chosen the bet­ter part that shall never be taken from thee: and therefore it highly con­cernes 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 every thing: You shall be sure to enjoy all in God, and God in all; and what would you have more? Seneca once told a Courtier that had lost his son, that he had no cause to mourn, either for that or ought else, because Cae­sar was his friend: O then, what lit­tle cause have the Saints to mourn for this or that losse, considering [Page 173]that God is their friend, yea, which is more, that God is their portion. I have read of a company of poor Christians, who being banished in­to some remote parts; and one standing by, seeing them pass a­long, said, that it was a very sad condition that those poor people were in, to be thus hurried from the society of men, and to be made companions with the beasts of the field; true, said another, it were a sad condition indeed, if they were carried to a place where they should 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 wheresoever they go. Would it not make a man either sigh or laugh to see a man lament and take on bitterly for the loss of his shooe-strings, when his purse is safe; or for the loss of a little lumber, when all his goods are safe; or for the bur­ning of a Pig-sty, when his dwel­ling house is safe; or for the losse [Page 174]of his scabbard, when his life is safe? and why then should a Christian lament and take on for the losse of this or that, so long as his God is safe, and his portion is safe? But

Sixthly, 6 If the Saints have such an excellent, and such a transcen­dent portion, as hath been disco­vered, then away with all sinful shifts, wayes, courses, and com­pliances to gain an earthly porti­on: was it not horrid, yea, hellish baseness in Ahab, 1 Kings 21. who had a whole Kingdome at his devotion, to pos­sess himself of poor Naboths vine­yard by false swearing, hypocrisie, treachery, cruelty, and blood? but certainly, it is a far greater basenesse and wickedness in those that have God for their portion (or at least pretend to have God for their portion) to be a sharking, and a shifting, and a complying with the lusts of men, and with the abominations of the times, and all to hold what they have, [Page 175]or else to raise themselves, and greaten themselves, and inrich themselves by others ruine; these men might do well to make that, Jer. 17.11. their daily companion; As the Partridge sitteth on eggs, and hatcheth them not, so he that getteth riches, and not by right, shall leave them in the midst of his dayes, and at his end shall be a fool. The crafty Fox in the Fable hugg'd himself to think how he had cozened the Crow of his Breaksast; but when he had eaten it, and found himself poisoned with it, he wished that he had never medled with it. O Sirs, there is a day a coming, wherein men shall wish that they had never laboured to sin them­selves into honours, riches, prefer­ments, high offices, and high pla­ces, when God shall let some scar­ding drops of his wrath to fall up­on their spirits who have sold all Christs and Christians concern­ments and their own consciences, to gain riches and high offices; how will they curse the day [Page 176]wherein they were born, and be ready by the knife or the halter to put an end to their most wretched dayes? O what a sad and lamen­table thing would it be to see men worth many thousands a year, a purloining from others, or a de­frauding, cheating, or over-reach­ing of others? but 'tis 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 and others: How many be there in these dayes who pretend very high towards God, and yet sell the righteous for silver, Amos 2.6. and the poor for a pair of shooes, Ezek. 13.19 1 Sam. 2. ult. yea, that 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 that will say any thing, or swear any thing, or bow, or crouch to any thing for a piece of silver and a morsel of bread, or to be put into one of the Priests Offices? O Christian, thou hast all honours and riches, and preferments in that [Page 177]God that is thy portion; and why then shouldest thou go about to sin thy self into the enjoyment of those things which thou hast al­ready in thy God? Hast thou forgot that Solomon got more hurt by his wealth, then ever he got good by his wisdome? and that David was best in a wilderness, and that our stomacks are usually worst 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 her sacrifice to her nest set all on fire? have you for­gotten what is said of Abraham in that, Gen. 13.2. viz. That he was very rich in Cattle, in silver, and in gold? The Hebrew word Cabbedh, that is here rendered rich, signifies heavy, to shew that riches are a very heavy burden, and oftentimes an hinderance in the way to hea­ven. O! how vain, how un­certain, how vexing, and how di­viding [Page 178]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? O what is gold in the purse, when there is guilt upon the conscience? what are full bags, when sin and wrath are at the bot­tome of them? O Sirs, you have an infinite fulnesse in that God that is your portion, and that fills all in all; and why then should you break the hedge to gain the world? But

Seventhly, 7 If the Saints have such an excellent, glorious, and in­comparable portion, 1 Cor. 1 31. O then let them glory in their portion, let them rejoyce 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 saith the Lord, Let not the wise man glory in his wis­dome, neither let the mighty man glory in his might, let not the rich man glory [Page 179]in his riches, but let him that glorieth glory in this, that he understandeth and knoweth me; that I am the Lord which exercise loving kindnesse, judgement, and righteousnesse in the earth, for in these things I delight, saith the Lord; Isa. 41.16. Thou shalt rejoyce in the Lord, and shalt glory in the holy one of Israel; and Chap. 45.25. In the Lord shall all the seed of Israel be justi­fied, and shall glory. Oh how should the Saints that have God for their portion, make their boast of their God, and rejoyce 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 onely in hope, and shall not a Christian glory in that portion that he hath 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 hath in present possession? Shall they glo­ry in their hundreds and thousands [Page 180]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 prest, Compare these Scri­ptures to­gether, Phil. 3.1. Ch. 4 4. Ezek. 10.7. Joel 2.23. Psal. 33.1. Psal. 79.12. Ps. 149.1, 2. than this of re­joycing in God; and indeed if you consider God as a Saints portion, there is every thing in God that may incourage the soul to rejoyce in him; and there is nothing in God that may in the least discou­rage the soul from rejoycing and glorying in him. O Christians, the joy of the Lord is your strength, Neh. 8.10. 'tis your do­ing strength, and your bearing strength, and your suffering strength, and your prevailing strength; 'tis your strength to work for God, and 'tis your strength to wait on God, and 'tis your strength to exalt and lift up God, and 'tis your strength to walk with God, 'tis your strength to live, and your strength to die, and therefore be sure to keep up your joy in God. 'Tis one of the sad­dest sights in all the world to see a [Page 181]man that hath God for his porti­on, with Cain, to walk up and down this world with a dejected countenance. 'Twas holy joy and cheerfulnesse that made the faces of several Martyrs to shine as if they had been the faces of Angels. One observes of Chrispina, that she was cheerful when she was appre­hended, August. in Psal. 137. 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 wayes by your sad dejected and uncomfor­table walking. It is very obser­vable that the Lord takes it so ve­ry unkindly at his peoples hands, when they go sighing, lamenting, and mourning up and down, when as they should be a rejoycing and a delighting of themselves in him [Page 182]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 thou servest not the Lord thy God with joyfulnesse, and with gladnesse of heart, for the abun­dance of all things, therefore shalt thou serve thine enemies which the Lord shall sond against thee, in hunger, and in thirst, and in nakednesse, and in want of all things; and he shall put a yoke of Iron upon thy neok until he have destroyed thee. But

Eightly, 8 If the Saints have such a great, such a large, and such an all-sufficient portion, as hath been shewed they have, then cer­tainly they shall never want any thing that is good for them. Psal. 23.5, 6. Da­vid tells you that his cup run over; the words are an allusion to the Hebrew Feasts; Davids table was richly and nobly spread, both in sight and spight of all his enemies. In one God is every good; and what can he want that enjoyes [Page 183]that God? God is a bundle of all goodnesse and sweetnesse. 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 water-pots of Gallilee up to the very brim with wine. John 2. If God hath enough in himself for himself, then certainly he hath enough in himself for us; that water that can fill the Sea, can much more easily fill my cup or my pot. Jer. 31.14. My people shall be sa­tisfied with goodnesse, saith the Lord: And I will make an everlasting Cove­nant with them, Ch. 32, 40, 41. that I will not turn a­way from them to do them good, yea I will rejoyce over them to do them good; and I will plant them in this land assu­redly with my whole heart, and with my whole soul: Phil. 4.19. My God shall supply all your need; or, my God shall [...] fill-up all your need, as he did the wi­dows vessels in that 2 Kings 4.3, 4, 5, 6. Godlinesse hath the promise [Page 184]both of this life and that which is to come; 1 Tim. 4.8. he that hath God for his portion shall have all other things cast into his store, Mal. 6.25.31, 32, 33. as paper and packthread is cast into the bar­gain, or as an handful of corn is cast into the corn you buy, or as Hucksters cast in an over-cast a­mong the fruit you buy, or as an inch of measure is given into an ell of cloth. O Sirs, how can that man be poor, how can that man want that hath the Lord of heaven and earth for his portion? Surely he cannot want light that enjoyes the Sun, nor he cannot want bread that hath all sorts of grain in his barnes, nor he can­not want water that hath the fountain at his door; no more can he want any thing that hath God for his portion, who is every thing, and who will be every thing to e­very gracious soul. O Sirs, the thought, the tongue, the desire, the wish, the conception all fall short of God, and of that great good­ness that he hath laid up for them [Page 185]that fear him; Psal. 31.10. and why then should they be afraid of wants? How doth that pretty bird the Ro­bin-red-breast cheerfully sit and sing in the chamber-window, Psa 104.10 to Vers. 31. and yet knows not where he shall make the next meal, and at night must take up his lodging in a bush; O what a shame is it that men that have God for their portion should act below this little bird? I have read of famous Mr. Dod (who is doubtlesse now high in heaven) who intending to marry, was much troubled with fears and cares how he should live in that condition, his in-comes 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 brood 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 sowls of the air neither sowe nor [Page 186]reap nor gather into barnes, Mar. 6.25.33. and yet my heavenly Father feeds them; and thus he overcame his fears of wanting. 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. 'Twas 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 that lacketh not bread, and high enough in digni­ty that is not forced to serve. Plu­tarchs reasoning is good (Taton phi­lon panta koina) friends have all things in common, but God is our friend, ergo we cannot want; a rare speech from an Heathen. Rather than Israel should want, did not God feed them with Man­na in the wildernesse? and rather than Eliah and the widow should not have their wants supplied, 1 Kings 17.15, 16. 2 Kings 4.5, 6. did not God work a miracle, by cau­sing the handful of meal in the barrel, and the little oil in the [Page 187]cruise to last and hold out, till he supplied them in another way; rather than Eliah shall want, God will feed him with a Raven, and by that miraculous operation save him from a perishing condition. O Sirs, all the Attributes of God are so ingaged for you, that you cannot want, and all the promises of God are so ingaged to you, that you cannot want, and all the af­fections of God are so set upon you, that you cannot want; and why then should you fear wants? O Sirs, Rom. 8.32. hath God given you his Son, his Spirit, his grace, his glory, yea himself, and will he deny you lesser things? hath he given you those things that are more worth than ten thousand worlds, Gregory the great was wont to say, that he was the poor man, whose soul was void of grace, if not he whose Coffers were empty of money. and will he not give you bread to eat, and rai­ment to put on? hath he given you those spi­ritual riches that infi­nitely exceed and excell all the riches, rubies, and pearls in the [Page 188]world, and will he deny you a lit­tle money in your purses to bear your charges till you come to hea­ven? hath he given you a crown, and will he deny you a crust? hath he given you his royal robes, and will he deny you a few rags? hath 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? yea, doth he feed his e­nemies, and cloath his enemies, and protect his enemies, and provide for his enemies, which are the ge­neration of his wrath and curse, and will he not do as much for you, O ye of little faith? will he do so much for them that hate him, and will he not do as much for you that love him, doubtlesse he will; will he seed the Ravens, and provide for the Oxe and the Asse, and cloath the grasse of the field, and will he suffer you, who are his love, his joy, his delight, to starve at his feet, for want of ne­cessaries? Surely no.

But suppose you were under many real wants, yet certainly this very Consideration, that the Lord is your portion should quiet your hearts, and beat up your spi­rits bravely under them all. Jerome tells us of one Dydimus, a godly Preacher, who was blinde, Alex­ander a godly man coming to see him, asked him, whether he was not sorely troubled and afflicted for want of his sight: O yes, said Dydimus, it is a very great afflicti­on and grief to me; whereupon Alexander chid him, saying, Hath God given you the excellency of an Angel, of an Apostle, and are you troubled for that which rats and mice, and bruit beasts enjoy? O Sirs, if God hath given you himself for a portion, then cer­tainly 'tis a sinful thing, a shame­ful thing, an unworthy thing, for you to be troubled, afflicted, and grieved, because you want this and that worldly contentment and en­joyment, which God bestows up­on such whose wickednesse hath [Page 190]debased them below the Oxe and the Asse, Isn. 1.2, 3. I mean, men of beastly spirits, and beastly principles, and beastly practises. Look, as Benja­mins mess was five times greater than his brethrens; Gen. 43.34 so those that 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 tried vanities; and therefore there is no just rea­son, no Scripture-reason why they should be afraid of wants. But

Ninthly, 9 If the Saints have such a great, such a large, such an all-sufficient, such an infinite, and such an incomparable portion, as hath been made evident they have, O then away with all inordinate cares for the things of this life; O say to all vexing, wasting, distract­ing, Hos. 14.8. and disturbing cares, as Ephra­im once said to his Idols, Get you hence, for what have I any more to do with you? Christs counsel should lie warm upon every mans heart [Page 191]that hath God for his portion, Matth. 6.31. Take no thought, saying, what shall we eat? or what shall we drink? or wherewithall shall we be clothed? and so should the Apostles, 1 Pet. 5.7. Cast all your care on him, for he careth for you: Psal. 55.22. and so should the Psalmists also, Cast thy burden (or as the Greek well turns it thy care) upon the Lord, and he shall sustain thee, he shall never suf­fer the righteous to be moved. 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 alwayes open upon the upright, he still stands Centinel for his peoples good, and therefore why should inordinate cares eat up the hearts of Christi­ans? O Christians, of all bur­thens the burthen of carking cares will sit the heaviest upon your spirits; there is no burthen that will bow you and break you like this; inordinate cares vex the heart, they divide the heart, they [Page 192]scratch and tear the heart, 1 Tim. 6.10 they pierce and wound the heart through and through with many sorrows; inordinate cares will ei­ther crowd out Duties, Luk. 10.40 as in Mar­tha, or else they will crowd into Duties, and spoil Duties, as in that Luke 8.14. the cares of the world choak the Word. Look, as Pharaohs ill-favoured lean kine eat up the fat, Gen. 41.4. so all inordinate ill-favoured cares will eat up all those fat and noble cares for God, for his glory, for heaven, for holinesse, for grace, for glory, for power against cor­ruptions, for strength to resist tem­ptations and for support and com­fort under afflictions, &c. with which the soul should be filled and delighted. Oh that you would for ever remember these few things to prevent all inordi­nate, distrustful, and distracting cares.

First, 1 That they are a dishonour and a reproach to the all sufficien­cy of God, as if he were not able to supply all your wants, and to [Page 193]answer all your desires, and to succour you in all your distresses, and to deliver you out of all your calamities and miseries, &c.

Secondly, 2 Inordinate cares are a dishonour and a reproach to the omnisciency of God; Psal. 139. Psal. 40.5. Job [...] 2 Chron. 16.9, &c. as if your wants were not as well known to him as his own works, and as if he had not a fixed eye upon all the straights and trials that lies upon you, and as if he did not know e­very burthen that makes you to groan, and did not behold every affliction that makes you to sigh, and did not observe every tear that drops from your eyes, &c. whereas his eye is still upon you, Deut. 11.11, 12. But the Land whi­ther ye go to possesse it, is a land of hils and valleys, and drinketh water of the rain of heaven; a land which the Lord thy God careth for: the eyes of the Lord thy God are alwayes upon it, from the beginning of the year unto the end of the year. And do you think that he will not have as [Page 194]great a care, and as tender a regard of you who are his jewels, his treasure, his joy, yea, who are the delight of his soul, and the price of his Sons blood?

Thirdly, 3 Inordinate cares are a dishonour and a reproach to the authority of God; Psal. 24.1. Psal. 50.10. as if the earth were not the Lords, and the ful­nesse thereof, and as if all crea­tures were not at his command and at his dispose, whenas he is the great proprietary, and all is his by primitive right, and all the creatures are at his service, and are ready at a word of command to serve where he pleaseth, and when he pleaseth, and as he pleaseth, and whom he pleaseth.

Fourthly, 4 Inordinate cares are a dishonour and a reproach to the mercy, bounty, and liberality of God; they proclaim God to be a hard Master, and not to be of so free, so noble, and so generous a spirit, as Scripture and the experi­ences [Page 195]of many thousands speaks him to be. I have read of a Duke of Millain, that marrying his daughter to a son of England, he made a Dinner of thirty Courses, and at every Course he gave so many gifts to every guest at the Table, as there were Dishes in the Course: Here was rich and royal entertainment, here was noble bounty indeed; but this bounty is not to be named in the day where­in the bounty and liberality of God to his people is spoken of. Princes treasures have been often exhausted and drawn dry, Mercy & bounty is as essential to God, as light is to the Sun, or as heat is to the fire. but the treasures of Gods bounty and libe­rality were never, nor never shall be exhausted or drawn dry. O Sirs, you are as well able to tell the Stars of heaven, and to num­ber the sands of the Sea, as you are able to number up the mercies and favours of God that attends his people in one day, yea, that at­tends them in one hour of the day, or in one minute of an hour, such is his liberality and bounty [Page 196]towards them. God is alwayes best, when he is most in the exer­cise of his bounty and liberality towards his people; his favours and mercies seldome come single; there is a Series, a concatenation of them, and every former draws on a future; yea, such is the boun­ty and liberality of God, that he never takes away one mercy, but he hath another ready to lay in the room of it; as Joshuah began to shine before Moses his candle was put out; and before Joshuah went to bed, C [...]hniel the son of Kenaz was risen up to judge; Eli was not gathered to his Fathers, before Sa­muel appeared hopeful; nor Sarah was not taken away till Rebeckah was ready to come in her stead. The Jews have a saying, that ne­ver doth there die any illustrious man, but there is another born as bright on the same day. But

Fifthly, 5 Inordinate cares are a reproach and a dishonour to the fidelity of God, as if he were not [Page 197]the faithful witnesse, Rev. 1.5. Ch. 3.14. Isa. 49.7. 1 Cor. 1.9. Ch. 10.13. 2 Thes. 3.3. Heb. 10.23. Rev. 19.11. Heb. 6.13-19. the faithful God, that hath bound himself by promise, by covenant, and by oath to take care of his people, and to provide for his people, and to look after the welfare of his people. God is that Ocean and Fountain from whence all that faithfulnesse that is in Angels and men do issue and flow, and his faithfulnesse is the rule and measure of all that faithfulnesse that is in all created beings, and his faithfulnesse is un­changeable and perfect: though the Angels fell from their faith­fulnesse, and Adam fell from his yet it is impossible that ever God should fall from his. Gods faith­fulnesse is a foundation-faithful­nesse, it is that foundation, upon which all our faith, hope, prayers, praises, and obedience stands; and therefore whoever is unfaithful, God will be sure to shew himself a faithful God, in making good all that he hath spoken concerning them that fear him. I had rather, said Plutarch, that men should say, [Page 198]there was never any such person in the world as Plutarch, rather than say, that Plutarch is unfaithful; men were better say, that there is no God, than to say that God is an unfaithful God; and yet this is the constant language of inordi­nate cares. O Sirs, Gods good­nesse inclines him to make good promises, 2 Pet. 1 4. precious promises, and his faithfulnesse engages him to make those promises good; if the word be once gone out of his mouth, Mat. 5.18. heaven and earth shall sooner passe away than one jot of that Word shall fail. Men say and unsay what they have said, they often eat their words as soon as they have spoke them, but so will not God: This faithfulnesse of God Joshna stoutly asserts to the heighth; he throws down the Gantler, Josh. 23.14, 15. and doth as it were chal­lenge all Israel to shew but that one thing that God had failed them in of all the good things that he had promised. If God in very faith­fulnesse afflicts his people to make [Page 199]good his threatnings, Psa. 119.75. O how much more in faithfulnesse will he preserve and provide for his people, to make good his promi­ses? God hath never broke his word, nor crack't his credit by de­ceiving, or by compounding for one penny less in the pound, than what he hath promised to make good; God stands upon nothing more than his faithfulnesse, and glories in nothing more than his faithfulnesse; and yet all inordi­nate cares leaves a blot upon his faithfulnesse. But

Sixthly and lastly, 6 Inordinate cares are a reproach to the pity and compassion of God; Matth. 6.32. they speak out God to be a God of no pity, of no bowels, of no tender­nesse, whereas God is all pities, all bowels, all compassions, all ten­dernesses, Psal. 103.13. Like as a fa­ther pitieth his children, so the Lord pitieth them that fear him: there is an Ocean of love and pity in a fa­thers heart to his children, Gen. 33.13, 14. and [Page 200]there is much more in Gods to his: Hence he is called the Fa­ther, by way of eminency; and indeed originally and properly there is no Father to him, there is no Father like him, there is no Fa­ther besides him; Ephes. 3.15 God is pa­ter misera­tionum, tam pius nom̄o, tam pater nemo, saith Bernard. and he is called the Father of all mercies, because all the mercies, all the pities, all the bowels, all the compassions that are in all the Fathers on earth are but a drop of his Ocean, a spark of his flame, a mite out of his Treasury. That Father that sees his childe in want, and pities him not, and pitying, if able, re­lieves him not, forfeits the very name of father, and may better write himself monster than man. I have read of a young man, who being at Sea in a mighty Storm, was very merry, when all the pas­sengers were at their wits end for fear, &c. and when he was asked the reason of his mirth, he an­swered, that the Pilot of the Ship was his father, and he knew that such was his fathers pity and com­passion [Page 201]that he would have a care of him: O Sirs, whatever storms the people of God may be in, yet such is his pity and compassion to­wards them, that he will be sure to have a care of them. The Lord is all that to his people, and will be all that to his people, yea, and infinitely more than that which Isis Mammosa was to the E­gyptians, a God full of dugs; and whil'st he hath a breast there is no reason why his children should fear the want of milk. That golden promise, Heb. 13.5. were there no more, hath enough in it to steel and arm the soul a­gainst all inordinate cares. The Greek hath five Negatives, [...], Ne­ver, in no wise, in no case; whatever I do, I will not do this, what­ever shift I make. and may thus be rendered, I will not, not leave thee, neither will I not, not for­sake thee. Five times, as one well observes, is this precious promise renewed, that we may suck and be satisfied with the breasts of its consolations, that we may milk out and be delighted with the a­bundance of its glory. O Sirs, [Page 202]shall the word, the promise, the protest of a King arm us and cheer us up against all inordinate cares, and shall not the word, the pro­mise, the protest of the King of Kings so often repeated much more arm us against all base di­strustful and distracting cares? O Christians, the remembrance of this blessed truth, that God is your portion, should make you sing care away, as that famous Martyr said, John Car­less in a Letter to Mr. Phi­lops. Acts and Mon. fol. 1743, &c. My soul is turned to her rest, I have taken a sweet nap in Christs lap, and therefore I will now sing away care, and will be carelesse, according to my name. If the sense of Gods be­ing a mans portion will not burn up all those inordinate cares that commonly fills his head, and that disturbs, and distracts, and racks his heart, I professe I cannot tell what will. 'Twas a strange speech of Socrates, a Heathen; Since God is so careful for you (saith he) what need you be careful for any thing your selves? But

Tenthly, 10 If God be the Saints portion, than all is theirs. As he said, Christus mens & omnia, Christ is mine, and all is mine; so may a Christian say, Deus meus, & omnia mea, God is mine, and all is mine. If God be thy portion, then hea­ven and earth are thine, then all the good, and all the glory of both worlds are thine, then all the upper and the nether springs are thine, 1 Cor. 3.21. All things are yours; vers. 22. whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. The scope of the Apostle is not to shew that such as are Saints, and have God for their portion have a civil and common interest in all mens earthly possessions; but it is to shew that all things are prepared, ordered, and ordained by God to serve the interest of his people, to work for the good of his people, and to help on the happinesse and blessednesse of his people. All the gifts, and all the graces, [Page 204]and all the experiences, and all the excellencies, and all the mercies of the Ministers of the Gospel, whe­ther they are ordinary or extra­ordinary, are all for the informa­tion, edification, confirmation, consolation, and salvation of the Church, and all the good and all the sweet of the creatures are to be let out for the good of the people of God, and for the comfort of the people of God, and for the in­couragement of the people of God; all changes, all conditions, all oc­currences shall be sure to work toge­ther for their good that have God for their portion. Rom. 8.28. Whatever the pre­sent posture of things are, or what­ever the future state of things shall be, yet they shall all issue in their good, in their profit, in their ad­vantage that have God for their portion. Look, as the wife com­municates in her husbands honour and wealth, and as the branches partake of the fatness and sweet­nesse of the root, and as the mem­bers derive sense and motion from [Page 205]the head; so the Saints commu­nicate in all that good which in God is communicable to them. God is communicative, as the Fig-tree, the Vine, and the Olive is. O Sirs, if God be your por­tion, then every promise in the Book of God is yours, and every Attribute in the Book of God is yours, and every Priviledge in the Book of God is yours, and every Comfort in the Book of God is yours, and every Blessing in the Book of God is yours, and every Treasury in the Book of God is yours, and every Mercy in the Book of God is yours, and every Ordinance in the Book of God is yours, and every Sweet in the Book of God is yours; if God be yours, all is yours. When A­lexander asked King Porus (who was then his prisoner) how he would be used? Plutarch in Apophlegm. he answered in one word [...], like a King: Alexander again replying, Do you desire nothing else? No, saith he, all things are in [...], in this [Page 206]one word, like a King: so all things are in this one word, The Lord is my portion; he that hath God for his portion, hath all things, because God is all things, he is a good that contains all good in himself; all the good that is to be found in honours, in riches, in pleasures, in preferments, in hus­band, in wife, in children, in friends, &c. is to be found onely and eminently in God; you have all in that great God that is the Saints great all, Col. 3.11. But

Eleventhly, 11 If God be the Saints portion, and such a por­tion as I have at large disco­vered him to be; then certain­ly God is no injurious portion, no mischievous portion, no hurt­ful portion, no prejudicial portion; surely there can be no danger, no hazard, no hurt in having God for a mans portion. O but often­times earthly portions do a great deal of hurt, a great deal of mis­chief, they ruine mens bodies, they [Page 207]blast and blot mens names, and they lay men open to such sins, and snares, and temptations, that for ever undoes their immortal souls. O what a Trappan are worldly portions to most men? yea, what fuel are they to corrup­tion? and how often do they lay persons open to destruction? Eccles. 5.13. There is a sore evil which I have seen under the Sun, namely, riches kept for the owners therefore to their hurt. Though riches in themselves are Gods blessings, yet through the corruptions that are in mens hearts they prove weapons of wickedness, and engines to evil: There is a sore evil, the Septuagint reads it, infirmi­tas pessima, a sore disease; Pagnin and Arias Montanus reads it mala in­firmitas, an evil disease; others read it, languor pessimus, a sore weakness; the Hebrew word Cho­lah signifies such a sore evil as sticks close, and is not easily remo­ved; they are kept a thousand thousand wayes for their hurt. Latimer in a Sermon before King [Page 208] Edward the sixth, tells a story of a rich man, that when he lay upon his sick bed, some told him that came to visit him, that by all they were able to discern he was a dead man, he was no man for this world; as soon as ever he heard these words (saith Latimer) what must I die? said the sick man; send for a Physician; wounds, sides, heart, must I die, and leave these riches behind me? wounds, sides, heart, must I die, and leave these things behind me; and no­thing else could be got from him but wounds, heart, sides, must I die, and leave these riches behind me? Do you think, Sirs, that ri­ches were not kept for this mans hurt? without a peradventure in this mans heart was write the God of this present world.

And the same Father Latimer elsewhere saith, that if he had an enemy to whom it was lawful to wish evil, he would chiefly wish him great store of riches, for then he should never enjoy any quiet. [Page 209]As I have read of one Pheraulas, a poor man, on whom King Cyrus bestowed so much that he knew not what to do with his riches; being wearied out with care in kee­ping of them, he desired to live quietly, though poor, as he had done before, than to possess all those riches with discontent; therefore he gave away all his wealth, desiring onely to enjoy so much as might relieve his necessi­ties, and give him a quiet possessi­on of himself.

Queen Mary said, when she was dying, that if they should open her when she was dead, they should finde Calice lying at the bottome of her heart, implying, that the loss of it broke her heart.

The Historian observes, that the riches of Cyprus invited the Ro­mans to hazard many dangerous Fights for the conquering of it.

When the Indians had taken some of the Spaniards, who made [Page 210]gold their god, they filled their mouths with it, and so choaked them, they melted their gold, and poured it down their throats, resol­ving that they should have their fill of gold, who preferred gold before the lives and souls of men. How many millions of bodies and souls have the Spaniards destroyed to possess themselves of the riches of the West-Indies? But let me a little further shew you, how hurt­ful, how dangerous and pernicious earthly riches, earthly portions are oftentimes to their owners; and this I shall do by a brief indu­ction of these particulars.

First, 1 Not only the Histo­ry of the ten perse­cutions, but also all other Hi­stories do very strongly e­vince this. Riches incourage and ad­vantage persons to make the strongest and the stoutest oppositi­on against any thing that is good; rich persons usually are the great­est opposers both of religion and religious persons, James 2.6, 7. But ye have despised the poor; do not rich men oppresse you, and draw you before the judgment-seats? Do not they bla­spheme [Page 211]that worthy Name by which ye are called? and this you may see also in the rich Citizens of Jerusalem, & in King Herod; & the very same spirit you may run and read in the Scribes and Pharises, who were the rich and the great men of the times, and the very same opposing spirit lives and works strongly in the hearts of many great ones this day. But

Secondly, 2 Earthly portions do estrange the heart from God, as you see in the prodigal, Luke 15. and in those wealthy Monsters that say unto God, Depart from us, for we desire not the knowledge of thy ways: What is the Almighty that we should serve him? and what profit should we have, if we pray unto him? Job 21.13, 14, 15. But

Thirdly, 3 As earthly portions do estrange the soul from God; so they do often swell the soul, and puff up the soul. Salvian counts pride the rich mans inheritance; Ps. 10.1, 2, 3, 4, 5, 6, 7, &c. mens minds ebbe and flow with [Page 212]their means, their blood common­ly rises with their outward good. Pride, saith Bernard, is the rich mans Cousin, it blows him up like a bladder with a quill, it makes him grow secure, and so prepares him for sudden ruine; so that he may well sing his part with those sad souls, What hath pride profited us? or what profit hath the pomp of riches brought us? All those things are passed away like as a shadow, and as a post that passeth by, Wisd. 5.8, 9. But

Fourthly, 4 Earthly riches com­monly cast men into a deep sleep of security; thus they served Da­vid in that Psal. 30.6, 7. and thus they served the fool in the Gospel, Luke 12.16-22. Amos 1.12. to the 18. ponder the words. and thus they ser­ved the old world; and so they did Sodome & Gomorrah afterwards, and so they did the two Kings of Midian, Zebah and Zalmunna, and their Hosts, Judg. 8.11, 12. and so they did the people of La [...]sh, in that Judg. 18.6-28. and so the peace, plenty, and prosperity of the Bo­hemians [Page 213]cast them into so great a security, that they began to grow very loose and base in their lives, and very cold and carelesse in the things of God, and in all their soul-concernments; insomuch that many of their most pious and prudent men did presage, that cer­tainly some horrible storm would suddenly arise, and that some dreadful tempest without all per­adventure would beat upon them; and accordingly it came to passe. Alexander slew him whom he found asleep on the watch; and God finding the Bohemians in a deep sleep of sin and security, he brought the devouring sword up­on them. Mercury could not kill Argus, till he had cast him into a sleep, and with an inchanted rod closed his eyes: No more can the Devil or the World hurt any man, till by dandling of him on the knee of prosperity, they come to lull him asleep in the bed of secu­rity. But

Fifthly, 5 Earthly riches do fre­quently divert the souls of men from imbracing and closing with the golden seasons and opportuni­ties of grace. Matth. 13.22. Riches are the thorns that choak the Word, and that make men barren and un­fruitful under the Word. Rich Felix had no leisure to hear poor Paul, Acts 24.24-ult. though the hearing of a Ser­mon might have saved his soul, and made him happy in both worlds; and the rich fool in the Gospel was so taken up in pulling down his Barnes, Luke 12.15. to the 22. and in building of them greater, and in bestowing of his fruits and his goods, that he had no time to prevent the ru­ine of his soul; and Dives was so taken up with his riches, pomp, state, Ch. 16.19. to the end and with his royal apparel, royal attendance, and royal fare, that he never minded heaven, nor never dreaded hell, til he did awake with everlasting flames about his ears. Sicily is so full of sweet flow­ers, Diodorus Siculus. that dogs cannot hunt there: and so what do all the sweet pro­fits, [Page 215]pleasures, and preferments of this world, but make men lose the scent of grace, the scent of glory, the scent of holinesse, Some say, where gold grows, no plant wil. prosper; certainly, where riches bear the bell, no good, no grace will thrive or prosper. and the scent of happi­nesse. 'Tis true, rich men will have their eat­ing times, and their drinking times, and their trading times, and their sporting times, and their sleeping times, & that which is worse, their sinning-times, &c. But ah how rare is it to see rich men covet after hearing times, and praying times, and reading times, and meditating times, and mourn­ing times, and repenting times, and reforming times: Rich men will have time for every thing, but to honour God, exalt Christ, obey the Spirit, love the Saints, attend Ordinances, and save their own immortal souls. O the time, the thoughts, the strength, the spirits that rich men spend and consume upon their riches, whil'st their precious souls lie a bleeding to [Page 216]death, and an eternity of misery is posting upon them. But

Sixthly, 6 Earthly riches com­monly load the soul with a multi­tude of cares, fears, griefs, and vexations, which do mightily di­sturb the soul, distract the soul, yea, often rack, torture, and tor­ment the soul. What if such a friend should be unfaithful to his trust? what if such a Ship should miscarry? what if such an one should break, that owes me so much? what if my title to such a Lordship should not prove good? what if flawes be found in my E­vidences for such and such Lands? what if fire should consume my habitation? what if thiefs should rob me of my treasure? &c. and what do all these what's tend to, but to break a mans heart in a thousand pieces? But

Seventhly, 7 Earthly riches ma­ny times are fuel for the greatest and the grossest sins; as pride, [Page 217]oppression, revenge, cruelty, Compare these Scri­ptures to­gether, Psal. 73.1-13. Deut. 32.15, 16, 17. Jer. 5.7, 8. Hos. 13.6. James 5.1. to Vers. 7. ty­ranny, gluttony, drunkennesse, wantonnesse, and all manner of uncleannesse and filthinesse: Ri­ches are a Bawd to those very sins that require the largest stock to maintain them. Vices are more costly than vertues; vertue ob­serves a mean, but vice knowes none; vice is all for extreams, witnesse the prodigious wicked­nesse of these times. But

Eighthly, 8 Earthly riches are many times reserved as witnesses against the rich in the great day of their account, James 5.1, 2, 3. Go to now ye rich men, weep and howl for the miseries that shall come upon you: Your riches are corrupted, and your gar­ments moth-eaten; your gold and silver is cankered, and the rust of them shall be a witnesse against you, and shall eat your flesh as it were fire; ye have hea­ped treasure together for the last dayes: The rust of the rich mans canker­ed gold and his moth-eaten appa­rel shall be brought in as dreadful [Page 218]witnesses against him in the great day. The Poet feigned Pluto to be the God of riches, and of hell too, as if they were inseparable. By all these particulars you see how hurtful, how prejudiciall earthly portions often prove to their owners.

O but now God is a portion that will never hurt a man, that will never harm a man, that will never in the least prejudice a man. A­mong all the spirits of just men made perfect, Heb. 12.22, 23. there is not one to be found that will give in his wit­nesse against this sweet and blessed Truth that I have asserted; and among all the Saints on earth you shall not finde one, but will with both hands readily subscribe to this glorious Maxime, viz. That God is such a portion, that hath never hurt them, that hath never harm'd them, yea, that he is such a portion that hath done them good all their dayes, and one upon whom they have lived, and by whom they have been maintained ever since they hung upon the breasts. Psal. 22.9. Holy [Page 219] Polycarp hit it, when he said, This sixty eight years have I served the Lord, and he never did me any hurt; and shall I now forsake him? Surely no. But now earth­ly riches, for the most part, do a world of mischief and hurt to their owners. O the souls that earthly riches have pierced tho­row and thorow with many sor­rows! O the minds that earthly riches have blinded! O the hearts that earthly riches have hardned! O the consciences that earthly ri­ches have benummed! O the wills that earthly riches have per­verted! O the affections that earthly riches have disordered! O the lives that earthly riches have corrupted! and O the souls that earthly riches have destroy­ed. But

Ninthly and lastly, Earthly ri­ches, for the most part, make men unwilling to die; O how terri­ble is the King of Terrours to the rich and the great ones of the [Page 220]world, A great man wrote thus a lit­tle before his death, Spes & fortuna ve­lete. 1 Sam. 28.20. Dan. 5.1-7. And so Henry Beauford, that rich and wretched Cardinal, in the reign of Henry the sixth, perceiving death at hand, spoke thus, Where­fore should I die being so rich? if the whole Realm would save my life, I am able either by policy to get it, or by riches to buy it; fie, quoth he, will not Death be hired? will money do nothing? It is repor­ted that Queen Elizabeth could not indure so much as to hear Death named; Brasmus hit it, when he said, Timor mortis pejor quam ipsa mors. and Sigusmund the Empe­rour, and Lewis the eleventh, King of France, straitly charged all their servants, that when they saw them sick, they should never dare to name that bitter word Death in their ears. Vitellius, an Emperour of Rome, (a notorious glutton, as you may easily judge, by his ha­ving at one supper two thousand fishes, and seven thousand birds) when he could not flie Death, he made himself drunk, that he might not be sensible of the pangs of Death. 'Twas a very prudent [Page 221]and Christian speech of Charles the fifth to the Duke of Venice, who when he had shewed him the glo­ry of his Princely Palace, and earthly Paradise, instead of ad­miring it or him for it, he only re­turned him this grave and serious Memento, Haec sunt quae faciunt in­vitos mori, These are the things which make us unwilling to die, &c. And by daily experience we finde that of all men wealthy men are most unwilling to die. O but now God is such a portion as fits and disposes the soul to die, yea, as makes the soul look & long for death, and that makes death more desireable than life it self. A man that hath God for his portion, that hath God in his armes, may well sing it out with old Simeon, Lord, Luk. 2.25, 29, 30. let thy servant depart in peace, accor­ding to thy word, Phil. 1.23. for mine eyes hath seen thy salvation; and with Paul, I desire to be dissolved, and to be with Christ; and with the Church, Make hast, my beloved, and be thou like a Roe, or to a young Hart upon [Page 222]the mountain of spices, Cant. 8. ult. and, Come Lord Jesus, come quickly, Rev. 22.20. Did Christ die for me, that I might live with him? I will not therefore desire to live long from him; all men go willingly to see him whom they love, and shall I be unwilling to die, that I may see him whom my soul loves? Surely no. Augustine lon­ged to die, that he might see that head that was once crowned with thorns. The dying words of my young Lord Harrington were these, O my God, when shall I be with thee? Cyprian could receive the cruellest sentence of death with a Deo gra­tias; and holy Andrew saluted the Cross on which he was to be cru­cified, saying, Take me from men, and restore me to my Master: And so Lawrence Saunders, when he was come to the stake at which he was to be burnt, he kissed it, saying. Welcome the Crosse of Christ, welcome everlasting life. But

Twelfthly, 12 If God be the Saints portion, O then let the Saints still [Page 223]think of God, and look upon God under this notion; A man that hath God for his portion should al­wayes have very high, noble, sweet and precious thoughts of God: It becomes not those that have God for their portion to be alwayes looking upon God as an angry God, or as a displeased Father, or as an incensed Judge, or as an in­raged enemy, or as a bitter friend. When God would make known his Name, his Nature, his Glory to Moses, Exod. 34.6, 7. he proclaimes himself to be, The Lord God, merciful, and gra­cious, long-suffering and abundant in goodnesse and truth, keeping mercies for thousands, forgiving iniquity, transgres­sion, and sin. And certainly to keep up such precious thoughts and no­tions as these are of God, is that work of works that lies upon eve­ry mans hand that hath God for his portion. O Sirs, there is a ve­ry great aptnesse and pronenesse, e­ven in those that have God for their portion, to have black, dark, hard, dismal, and dreadful [Page 224]thoughts and apprehensions of God, Psal. 77. & Psa 88. Job 3. Psal. 73.11, 13, 13, 14. as you may see in Asaph, Heman, Job, David, &c. By nature we are as full of hard thoughts of God, as hell is full of sinne: and where the heart is not mightily o­ver-aw'd by the Spirit of God, and over-power'd by the grace of God, there all manner of dark and dis­mal apprehensions of God a­bounds: Besides, Satan knows very well, that our corrupt natures are made up of sad and hard thoughts of God; and therefore he will use all his power and crast to blow up every spark (every hard thought of God) into a flame, e­specially when outward troubles and inward distresles are upon us; what sayes Satan, Dost thou think that God loves thee, O Christian, when he deals thus sharply and se­verely with thee? doth he pre­tend kindnesse to thee, and yet hide his sace from thee, and set thee up as a mark to shoot at? how can he be thy friend, who hath cast thee down at thine enemies [Page 225]feet, and given thee up into their pawes and jawes? how canst thou think that he hath any pity and compassion towards thee, who makes no better provision for thee? what vanity is it to believe that he will give thee a crown, that denies thee a crust? and that he will give thee an house not made with hands, and yet suffer thee to be turned out of house and home? and that he will do so much for thee in another world, who doth so little for thee in this world? &c. And thus Satan takes his opportunities to provoke cor­rupt nature, & to fill the soul with hard thoughts of God. And cer­tainly, that Christian is a very great stranger to his own heart, that is not able to say from experi­ence, that it is one of the highest and hardest works in this world to keep up good & gracious thoughts of God, to keep up honourable and noble thoughts of God in a suffering condition, or under dark and dismal dispensations. O but [Page 226]now those that have God for their portion, they should abandon and abhor all hard thoughts of God, yea, how severe soever the dealings of God are towards them, yet it is their duty and their glory to keep up very sweet & precious thoughts of God. Psal. 73.1. O Sirs, the more choice and honourable thoughts you keep up of God in your own souls, the more you will love the Lord, and the more you will delight in the Lord, and the more content and satisfaction you will take in the Lord. Such Christians that take a pleasure to be still a repre­senting of God to themselves in the most hideous, terrible, and a­mazing shapes, they kill their love and their joy, and they create a hell of torments in their own souls. Well, Christians, let me put a cluster of the Grapes of Ca­naan into your hands at once, and that by telling of you, that the more glorious & blessed thoughts you keep up in your souls of God, the more spiritual, the more fre­quent, [Page 227]the more fervent, the more abundant, the more constant, and the more unwearied you will be in the work of the Lord, and the more all your graces will be act­ed, exercised, strengthened, and in­creased, yea, and the more your evidences for heaven will be clea­red, your gracious experiences mul­tiplied, your communion with God raised, your way to glory fa­cilitated, and all your sufferings sweetned; & therefore never let no­ble & precious thoughts of God die in your souls: Though he frown upon thee, O Christian, yet say, he is thy portion; and though he chides thee, yet say, he is thy por­tion; and though he corrects thee, yet say, he is thy portion; and though he deserts thee, and carries it strangely towards thee, yet say, he is thy portion; and though he snatches many a mercy from thee, yet say, he is thy portion; and though he multiplies thy burthens upon thee, yet say, he is thy por­tion; and though he writes bitter [Page 228]things against thee, yet say, he is thy portion; yea, though he should passe a sentence of death upon thee, yet still say, he is thy porti­on: O Christians, this would still raise an heaven in your hearts, if under all dispensations' you would still look upon God as your portion, and live upon God as your portion. But

Thirteenthly, 13 If God be a be­lievers portion, then never let a be­liever be afraid to die, or unwil­ling to die; See twen­ty Argu­ments in my String of Pearls to move you to be willing to die, from pag. 169. to pag. 212. let them be afraid to die that have onely the world for their portion here, and hell for their portion hereafter; but let not a Saint be afraid of death that hath for his portion the Lord of life: A man that hath God for his portion should rather court death than tremble at it; he should rather sweetly welcome it, than turn his back upon it; for death to such an one is but the way to paradise, the way to all heavenly delights, the way to those ever­lasting [Page 229]springs of pleasure that are at Gods right hand, Psal. 16. ult the way to life, immortality, and glory, and the way to a clear, full, constant and eternal fruition of God. Bernard saith, that he heard his bro­ther Go­rard, when just in dy­ing, re­joyce, and triumph­ingly say. Jam mors mihi non stimulus sed jubilus. An­gustine upon those words, Exod. 33.20, 21. Thou canst not see my face and live, makes this short, but sweet reply, Then Lord let me die that I may see thy face. Death is a bridge that leads to the paradise of God; all the hurt that it can do is to bring a believer to a full enjoyment of his portion. When Modestus the Emperours Lieute­nant threatned to kill Bazil, he an­swered, If that be all, I fear not, yea, your Master cannot more pleasure me, than in sending me unto my heavenly Father, to whom I now live, and to whom I desire to hasten. Old Alderman Jordan used to say, That Death would be the best friend he had in the world, and that he would wil­lingly go forth to meet it; or ra­ther say with holy Paul, O Death, where is thy sting? triumphing over [Page 230]it. What is a drop of vinegar put into an Ocean of wine? what is it for one to have a rainy day, who is going to take possession of a Kingdome? Acts & Mon. 813. A Dutch Martyr feeling the flame to come to his beard, Ah, said he, what a small pain is this, to be compared to the glory to come? Lactantius boasts of the bravenesse of that spirit that was upon the Martyrs in his time; our children and women (not to speak of men, saith he) do in silence o­vercome their tormenters, and the fire cannot so much as fetch a sigh from them. John Noyes took up a fagot at the fire, and kissed it, saying, Blessed be the time that ever I was born to come to this preferment. Never did Neckarchief become me so well as this chain, said A­lice Driver, when they fastened her to the stake to be burnt; Mr. Brad­ford put off his cap, and thanked God, when the Keepers Wfie brought him word that he was to be burn't on the morrow; Mr. Taylor fetcht a frisk, when he was [Page 231]come neer the place where he was to suffer; Henry and John (two Augustine Monks) being the first that were burnt in Germany, and Mr. Rogers the first that was burnt in Queen Maries dayes, did all sing in the flames; and be of good cheer, said the woman-martyr to her husband that was to suffer with her; for though we have but an ill dinner on earth, we shall sup with Christ in heaven: and what said Justine Martyr to his murther­ers, in behalf of himself and his fellow-martyrs, You may kill us, but you can never hurt us. Ah Christi­ans, how can you read over these choice instances, and not blush, and not be ashamed to consider what a readiness, what a forwardnesse, and what a noble willingness there was in these brave Worthies to die and go to heaven, and to be fully possest of their God, of their por­tion, whil'st you shrug at the ve­ry thoughts of death, and fre­quently put that day farre from you, and had rather with Peter fall [Page 232]upon building of Tabernacles, Mat. 17.4. Phil. 1.23. then with Paul, desire to be dissolved, and to be with Christ. O Christians, how justly may that father be angry with his child that is unwilling to come home? and how justly may that husband be displeased with his wife, who is unwilling to ride to him in a rainy day, or to crosse the Sea to enjoy his company? and is not this your case? is not this just your case, who have God for your portion, and yet are un­willing to die, that you may come to a full enjoyment of your por­tion? But,

Fourteenthly and lastly, 14 If God be the Saints portion, then let all the Saints give all diligence to make this clearly and fully out to their own souls, 2 Pet. 1.5, 6, 7, 8. that God is their portion. Next to a mans having God for his portion, 'tis the great­test mercy in this world for a man to know, that God is his portion, and to be able groundedly to say with the Church, The Lord is my [Page 233]portion saith my soul. Now this is a work that may be done; I sup­pose there is never a believer on earth but may attain unto this per­sonal evidence and certainty of knowledge, that God is his porti­on; Heb. 10.37. [...]. Here are two Dimi­nutives in the Greek, a little, little while, to note, that God will not in the least delay his com­ing to his people. express promises speaks out such a thing as this is, 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, it is my God: so Ezek. 34.30. Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel are my people, saith the Lord; Psal. 9.18. For the patient abiding of the meek shall not be forgotten for ever. God will as soon put the faith of reliance, and the faith of assurance to a blush, as he will put the faith of expectance to a blush; Psal. 22.26. The meek shall eat and be satis­fied, they shall praise the Lord that seek, him; your heart shall live for ever. First or last, such as seek him shall have such an answer of their pray­ers, as shall turn their prayers into praises, and their petitions into [Page 234]thanksgivings; Psal. 84.11. The Lord will give grace and glory, and no good thing will he with-hold from them that walk uprightly. God will be an universal, all-sufficient, and sa­tisfactory good to them that walk uprightly; the Lord is as full of goodness as the Sun is full of light, and he will as freely, and as fully, and as impartially communicate his goodnesse to them that walk uprightly, Matth. 5.45. as the Sun doth her light both to the just and the un­just. As under the name of no good thing will he with-hold, all temporal good things are to be understood; so under the name of grace all spiritual good things are to be understood; and under the name of glory all eternal good things are to be understood. And now if God will give all spiritual and all eternal good things to his people, how can he then but soo­ner or later give a cleer and satis­factory evidence into his peoples bosomes, that he is their portion? And not onely express promises, [Page 235]but also the graces of the Spirit and the testimony of the Spirit con­firms the same thing; the lan­guage of every saving grace is this, The Lord is thy portion, O thou believing soul; and the language and testimony of the Spirit is the same, Rom. 8.15. Ye have received the spirit of adoption, whereby we cry, Abba, Father. Vers. 16. The Spirit it self beareth witnesse with our spirits, that we are the children of God. Shall an instinct in nature teach young ones to know their Damms, and shall not the Spirit of God by a divine instinct teach the Saints to know God to be their God, and to be their portion also? Surely yes; though this or that particular Christian may go to his grave without a satisfactory evidence in his own bosome, that God is his portion, yet in an ordinary course at first or last God doth give his people some assurance that he is their portion, yea, rather than they shall always live or die with­out assurance of their salvation; [Page 236]and that he is their portion, he will work a miracle to assure them of his love.

I have both heard and read of a rare story of Mrs. Honywood a fa­mous professor of the Gospel, and one that for many years together lay under the burthen of a woun­ded spirit, and was much troubled in mind for want of assurance that God was her portion, and that she should be saved from wrath to come: at length there came a godly Minister to her, who indea­voured to settle her faith and hope in Christ; and pressing many Go­spel-promises upon her, she took it with a kinde of indignation and anger that he should offer to pre­sent any promises to her, to whom (as she thought) they did not be­long; and having a Venice-glasse in her hand, she held it up, and said, Speak no more to me of sal­vation, for I shall as surely be damn'd, as this poor brittle glasse shall be broke against the wall, [Page 237]throwing it with all her force to break it; but it so pleased God, that by a miraculous providence the glasse was preserved whole; the Minister beholding the mira­cle, took up the glasse, and said unto her, Behold, God must work a miracle for you before you will believe: and for ever after that day she had very strong assurance of her sal­vation, and that God was her por­tion, and so lived and died in a sweet and comfortable sense of the love and favour of God.

Now to provoke you to labour with all your might to attain to a clear, personal, satisfactory evi­dence in your own bosomes, that God is your portion; do but se­riously consider and lay to heart the rare and singular advanta­ges that will redound to your souls by this meanes. I shall onely touch upon some, by which your selves may guesse at others.

First, 1 By this means your hearts [Page 238]will come to be fixed, setled, and established: A mans soul never comes to be fixed and setled, by knowing in the general that God is the Saints portion, but by a per­sonal evidence and certainty of knowledge that he is his particu­lar portions whil'st a mans parti­cular propriety is unsetled, all is unsetled in his soul; but when a mans particular propriety is setled, when he can say, Psa. 57.7. Ps. 108 1. Psal. 112.7. this God is my God, and the Lord is my portion, then all is setled, then all is at peace in the soul. A man that hath God for his portion, if he do not know it, will still be like a Ship at sea in the midst of a storm, tost here and there, and now rowling on one side, and then on the other, and never quiet, never lying still; but a man that hath God for his portion, and knows it, he is like a Ship in a good Harbour that lies quiet and still, yea, he is like Mount Zion that cannot be re­moved. But

Secondly, A clear, 2 personal evi­dence that God is a mans portion will rid his soul of all sinful doubts. O Christians, Luke 24.14 15. now your hearts are as full of doubts, as hell is full of darknesse; one day you doubt whether your graces are true, and another day you doubt whether your comforts are true; now you doubt of your Saintship, and anon of your Sonship, and then of your Heirship; some­times you doubt of your commu­nion with God, sometimes you doubt of your acquaintance with God, and sometimes you doubt of your acceptance with God; one hour you doubt of the favour of God, and the next hour you doubt of your accesse to God: And as it is thus with you, so it will be thus with you, till you come to have some clear satisfaction in your own spirits, that God is your por­tion. O Christians, had you but once a personal evidence in your own bosomes that God is your portion, all those doubts that are [Page 240]bred and fed by ignorance and un­belief, and that rob the soul of all joy comfort, and content, and that render men Babes in Christianity, and that cast reproach upon God, Christ, and the Promises, &c. and that do most gratifie and advan­tage Satan to tempt and try your souls, would vanish and disperse as the Clouds do before the Sun when it shines in its brightnesse: till a Christians eyes be opened to see God to be his portion, his heart will be full of doubts and perplex­ities. John 20.13, 14, 15, 16. Though Mary Magdalen was very neer to Christ, yet she stands sighing, mourning, and complaining, That they had stollen a­way her Lord. A Christian may have God for his portion, yet till he comes to see God to be his por­tion he will spend his dayes in sighing, mourning, and complain­ing; O Christians, till you come to see God to be your portion, your doubts will lie down with you, and rise with you; they will talk with you, and walk with you, [Page 241]till they make your lives a very hell. 'Twas an excellent expressi­on of Luther, The whole Scripture (saith he) doth principally aim at this thing, That we should not doubt, but that we should hope, trust, and believe that God is a merciful, bountiful, and gracious God to his people; And what will bring a mans heart over to an­swer to this blessed aime of the Scripture? certainly nothing be­low an assurance, that God is his portion It was a noble resolu­tion of blessed Bradford, who in one of his Epistles, saith thus, O Lord sometimes methinks I feel it so with me, as if there were no difference between my heart and the hearts of the wicked; my mind is as blind as theirs, and my will as stout, stubborn, and rebellious as theirs, and my affections as much disor­dered as theirs, and my conscience as much benummed and stupified as theirs, and my heart as hard and flintie as theirs, &c. shall I therefore conclude, that thou art not my father? nay, I will rather reason otherwise (saith he) I do [Page 242]believe thou art my Father, I will come unto thee, that thou mayest enlighten this blind mind of mine, and bend and bow this stout and stubborn will of mine, and that thou mayest put order into these disordered affections of mine, and that thou mayest put life and quicknesse into this stupified and benummed con­science of mine, and that thou mayest put softnesse and tendernesse into this hard and slitie heart of mine: And thus he nobly reasoned himself, and believed himself out of all his fears and doubts. There is no such way for a man to be rid of all his doubts, as to live in the sight and faith of this truth, that God is his portion.

Plutarch reports of one; who would not be resolved of his doubts, because he would not lose the pleasure in seeking for resolu­tion, like to him that would not have his Physician to quench the thirst he felt in his Ague, because he would not lose the pleasure of drinking; and like those that would not be freed from their sins, [Page 243]because they would not lose the pleasure of sinning: But I hope better things of all those that have God for their portion, than to find them in love with their doubts, or to be unwilling to be rid of their doubts. Next to a mans going to hell, it is one of the greatest af­flictions in the world for a man al­wayes to live in doubts about his going to heaven; Next to damna­tion it is one of the greatest trou­bles that can attend a Christian to be alwayes exercised and perplex­ed with doubts about his salvation; Next to being damn'd, 'tis the hell of hells to live in continual fears of damnation: Now the onely way to prevent all this, is to know that God is your portion. But

Thirdly, A clear, 3 personal evi­dence, that God is a mans portion, will exceedingly sweeten all the crosses, losses, and changes that shall attend him in this world. Habakkuk knew that God was the God of his salvation, and that he [Page 244]was his po [...]tion, and therefore he rejoyces though the Fig-tree did not blossome, Hab. 3.17, 18. and though there were no fruit in the vines, and though the labour of the olive did fail, and the fields did yield no meat, and the stocks were cut off from the fold, and there were no herd in the stalls: And the same noble temper was upon those Worthies, in Heb. 10.34. They took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an indu­ring substance; they took joyfully the spoiling of their earthly por­tions being well assured in their own souls that they should enjoy an heavenly portion, 1 Cor. 5.6. to her 2. an everlasting portion. And so the Apostles knew that they had an house not made with hands, eternal in the heavens; and this carried them bravely thorow honour and disho­nour, thorow evil report and good report, and thorow all weaknesses, sicknesses, distresses, wants, dan­gers, and death; and this made their heavy afflictions light, 2 Cor. 4.16, 17, 18. and their long afflictions short, and [Page 245]their bitter afflictions sweet; this was that tree which being cast in the waters of Marah made them sweet; Exod. 15.23, 24, 25. and this was that that did unsting all their crosses, losses and reproaches, and that made them rejoyce and sing under those very burthens and trials that would have broke the necks, backs, Acts 5. & Ch. 16. and hearts of others. When a man hath a clear personal evidence that God is his portion, then no out­ward changes will make any con­siderable change in him. Gen. 31.7. Though Laban had changed Jacobs wages ten times, yet Jacob was Jacob still; let times change, and me [...] change, and Powers change, and Nations change, yet a man that hath God for his portion, and knows it, will never change his countenance, nor change his Master, nor change his service, nor change his work, nor change his way; under all chan­ges he will still be (semper idem) al­wayes the same. Many great and dreadful changes past upon Joseph, Gen. 49.23, 24. but yet under all Josephs bowe abode [Page 246]in strength. When a man knows that God is his portion, whatever changes may passe upon him, yet his bowe will still abide in strength. Marcellus the Pope would not change his name, according to the custome of other Popes, to shew his immutability, and that he was no changeling; but how many are there in these dayes, who were look't upon as better men, who have changed their names, their notes, their coats, their principles, their practises, and all for worldly advantages: these changelings that change from better to worse, and from naught to be very naught, yea stark naught, are the worst and naughtiest of men, and deserve to be hang'd in chains; and certainly when the wrath of God breaks forth, Mal. 4.1. Heb. 10.38. these change­lings shall be as stubble before it: God abhors none as he doth those who run from him to serve other lords, and who gad about to change their way, Jer. 2.36, 37. Why gaddest thou about so much to [Page 247]change thy way? thou also shalt be a­shamed of Egypt, as thou wast ashamed of Assyria; yea, thou shalt go forth from him, and thine hands upon thine head; for the Lord hath rejected thy confidences, and thou shalt not prosper in them. There is nothing that will keep a man from apostacy, and from making a defection from God, his wayes, his worship, his glory, &c. like a blessed perswa­sion, that God is his portion, 2 Pet. 1.5-11. But

Fourthly, 4 A clear personal e­vidence that God is a mans por­tion will exceedingly raise and ad­vance the comfort and joy of a mans heart; 'tis not meerly my having of God for my portion, but 'tis my seeing, 'tis my know­ing, 'tis my fruition of God as my portion, that is the true spring of all delight, comfort, and consola­tion. When a mans interest in God is clear, then all the precious promises will be full wells of sal­vation, and full breasts of con­solation [Page 248]solation to him, 2 Pet. 1.4. Isa. 12.3. Ch. 66.11. Without delight the soul cannot live; take away all delight, & the soul dies, saith Augustine. but till then they will be but as dry breasts, as bar­ren Heaths, as a fruitlesse Wilder­nesse, and as empty Wells; whil'st a man is doubtful whether God be his God, 'tis certain that the spring of joy and comfort will run low in his soul; whil'st a man lives in fear that his title and interest is not good, how can he rejoyce? When a mans interest in God is clear, then his heaven of joy begins: a man that hath God for his portion, and knows it, cannot but live in a pa­radise of joy, and walk in a para­dise of joy, and work in a paradise of joy, and eat in a paradise of joy, and recreate himself in a pa­radise of joy, and rest in a paradise of joy; he cannot but have an heaven of joy within him, and an heaven of joy about him, and an heaven of joy over him; all his looks will speak out joy within, and all his words will speak out joy within, and all his works will speak out joy within, and all his wayes will speak out joy within. [Page 249]I remember a notable saying of one, August. in his Con­fessions. How sweet was it to me of a sudden to be without these sweet vanities! and these things which I was afraid to lose, with joy I let go, for thou who art the true and only sweetness, didst cast out those from me, and instead of them didst enter in thy self, who art more de­lightful than all pleasure, and more clear than all light. When a mans interest in God is clear, Joh. 16.24 his joy will be full; when a man is happy, and knows it, he cannot but rejoyce; when a man hath God for his portion, and knows it, all the world cannot hinder the strong consolations of God from rising high in his soul: Why have the Saints in heaven more joy and delight than the Saints on earth, but because they have a clearer and a fuller knowledge of their inte­rest and propriety in God than the others have? The knowledge of a mans propriety in God is the comfort of comforts: propriety makes every comfort a pleasure­able [Page 250]comfort, a delightful com­fort. When a man walks in a fair Meadow, and can write Mine upon it, and into a pleasant Gar­den, and can write Mine upon it, and into a fruitful Corn-field, and can write Mine upon it, and into a stately Habitation, and can write Mine upon it, and into a rich Myne, and can write Mine upon it, O how doth it please him? how doth it delight him? how doth it joy and rejoyce him? Of all words this word Meum is the sweetest and the comfortablest: Ah, when a man can look upon God, and write Meum; when he can look upon God, and say, This God is my God for ever and ever; when he can look upon God, and say, this God is my portion; when he can look upon God, and say with Tho­mas, John 20. My Lord and my God, how will all the springs of joy rise in his soul! O who can but joy to be owner of that God that fills hea­ven and earth with his fulnesse? who can but rejoyce to have him [Page 251]for his portion, in having of whom he hath all things, in having of whom he can want nothing. The serious thoughts of our propriety in God will add much sweet to all our sweets, yea, it will make every bitter sweet; when a man seriously thinks it is my God that cheares me with his presence, it is my God that supports me with his power, it is my God that guides me by his counsel, it is my God that sup­plies me with his goodnesse, and it is my God that blesses all my blessings to me; it is my God that afflicts me in love, it is my God that hath broken me in my estate, and in my credit, it is my God that hath sorely visited such a child, it is my God that hath past a sentence of death upon such a friend, it is my God that hath thus straitned me in my liberty, and it is my God that hath thus cast me down at my enemies feet, &c. how doth these thoughts cheer up the spirit of a man, and make every bitter sweet, and every burthen light unto him.

A beautiful face is at all times pleasing to the eye, but then espe­cially when there is joy manifested in the countenance; joy in the face puts a new beauty upon a per­son, and makes that which before was beautiful to be exceeding beautiful, it puts a lustre upon beauty; and so doth holy joy put a divine beauty and lustre upon all the wayes of God, and upon all the people of God; and therefore it highly concerns all Christians, as they would have an heavenly beauty, lustre, and glory upon them, to rejoyce, and that they may rejoyce, it doth as highly con­cern them to know their interest and propriety in God. But

Fifthly, 5 A clear personal evi­dence that God is a mans portion will very much raise him in his communion with God, and excee­dingly sweeten his fellowship with God; 1 John 1.1, 2, 3, 4. 2 Cor. 13.14 Mans sum­mum bonum stands in his com­munion with God, as Scrip­ture and experi­ence evi­dences. Psal. 144.15 My God and I am good com­pany, said famous Dr. Sibs. there are to Christians on earth that have such high, such choice, such free, such full, such [Page 253]sweet, and such uninterrupted communion with God, as those that have a clear sight of their in­terest and propriety in God. The Spouse in that Book of Solomons Song, again, and again, and again sings and sounds out her propriety and interest in Christ, Cant. 2.16. My beloved is mine, and I am his: Cant. 6.3. I am my beloveds, and my beloved is mine: Cant. 7.10. I am my beloveds, and his desire is towards me. Now mark, how doth the sense of this her propriety in Christ work? why it works very highly, very strongly, very inflamingly, very affectionately; Cant. 1.2, 3, 4. Let him kisse me with the kisses of his mouth, for thy love is better than wine: Because of the savour of thy good ointments, thy Name is as ointment poured forth, therefore do the Virgins love thee. Draw me, we will run after thee: the King hath brought me into his chambers; we will be glad and re­joyce in thee, we will remember thy love more than wine: the upright love thee. Vers. 13. A bundle of myrrhe is [Page 254]my beloved unto me; he shall lie all night betwixt my breasts. Chap. 2.3, 4, 5, 6. As the apple-tree among the trees of the wood, so is my beloved among the sons, I sate down under his shadow with great delight, and his fruit was sweet unto my taste: He brought me to the Banquet­ing-house, and his Banner over me was love. Stay me with flagons, comfort me with apples, for I am sick of love: His left hand is under my head, and his right hand doth imbrace me. And Chap. 7.5. The King is held in the galleries. The Spouse had a clear sight and a deep sense of her inte­rest and propriety in Christ, and O how high, how close, how full, how sweet is she in her communi­on and fellowship with Christ! 'tis the sight and sense of propriety and interest that heightens and sweetens that communion that is between husband and wife, father and child, brother and sister, and friend and friend, so 'tis the sight and sense of a mans propriety and interest in God that heightens and sweetens his communion and [Page 255]fellowship with God. A clear sight of a mans interest and propriety in God will exceedingly sweeten every thought of God, Psal. 139.17, 18. and every appearance of God, and every taste of God, and every smile of God, and every communication of God, and every ordinance of God, and every work of God, and every way of God; yea, it will sweeten every rod that is in the hand of God, and every wrinkle that is in the face of God; a man that sees his interest in God will hang upon him, and trust in him, though he should write never such bitter things against him, and though he should deal never so severely with him, yea, though he should slay him, as you may see in Job 13.15. He hit it, who said, A man whose soul is conversant with God shall finde more pleasure in the Desart and in death, than in the Palace of a Prince. Adam in vit. Regii, p. 78. Ʋrbanus Regius ha­ving one dayes converse with Lu­ther, said, It was one of the sweet­est dayes that ever he had in all his [Page 256]life: But if one dayes communion with Luther was so sweet; O how sweet must one dayes communion with God be! and therefore as e­ver you would have high, and full, and sweet communion with God, keep up a clear sight, a blessed sense of your interest and propriety in God. But

Sixthly, 6 A clear personal evi­dence that God is a mans portion is a mans all in all. O Sirs, this is the life of your lives, and the life of your prayers, and the life of your praises, and the life of your confidences, and the life of your mercies, and the life of your comforts, and the life of your hopes, &c. A clear sight of your propriety in God is the very life of promises, the life of Ordinances, the life of Providences, the life of experiences, and the life of your gracious evidences; it is a pearl of price, it is your Paradise, it is Man­na in a wildernesse, it is water out of a Rock, it is a cloud by day, [Page 257]and a pillar of fire by night; it is Jacobs ladder, it is a salve for every sore, it is physick for every di­sease, it is a remedy against every malady, it is an anchor at Sea, and a shield on shore, it is a star to guide you, a staff to support you, a sword to defend you, a Pavilion to hide you, a fire to warm you, a banquet to refresh you, a City of refuge to secure you, and a Cordial to cheer you; and what would you have more? But

Seventhly and lastly, A clear personal evidence that God is a mans portion will exceedingly sweeten the thoughts of death, 7 and all the approaches of death, and all the warnings and fore­runners of death unto him; it will make a man look upon his last day as his best day, Eccles. 7.1. Job 18.14. it will make a man look upon the King of ter­rours as the King of desires, it will make a man laugh at the shaking of the spear at the sounding of the trumpet, at the confused noise of the battel, at [Page 258]garments rowled in blood, at the sighs and groans of the wounded, and at the heaps of the slain. 'Twas the Martyrs clear sight of their interest and propriety in God that made them complement with lions, and dare their persecutors, and to kisse the stake, and to sing and clap their hands in the midst of the flames, and to tread upon hot burning coals as upon beds of roses, and divinely to triumph over their tormenters; 'twas this that made the primitive Christians am­bitious of Martyrdome, and that made them willingly and cheer­fully lay down their lives, that they might Eliah-like mount to heaven in fiery Chariots. A man that sees his propriety in God, knowes that death shall be the Fu­neral of all his sins, sorrows, af­flictions, temptations, desertions, oppositions, vexations, oppressi­ons, and persecutions, and he knows that death shall be the re­surrection of his hopes, joyes, de­lights, comforts, and content­ments, [Page 259]and that it shall bring him to a more clear, full, perfect, and constant enjoyment of God; and this makes him sweetly and tri­umphingly to sing it out, O death, where is thy sting? O grave, where is thy victory? 1 Cor. 15.35, 36, 37. and O that these seven Considera­tions might prevail with all your souls to be restlesse, till you have in your own bosomes clear and full satisfaction, that God is your por­tion. Now this last Inference leads me by the hand to an use of trial and examination. O Sirs, if God be the Saints portion, the believers portion, how highly doth it concern every one that looks up­on himself, as a Saint, or as a be­liever, to search, try, and examine whether God be his portion, or no?

But you will say, Quest. how shall we know, whether God be our porti­on, or no? O, were all the world a lump of gold, and in our hands to dispose of, we would give it to know, that God is our portion; O the knowledge of this would be as [Page 260]life from the dead, it would create an heaven in our hearts on this side heaven, it would presently put us into a paradise of pleasure and delight; but still the question is, how shall we know it? 'tis an easie thing to say, that God is our portion; but how shall we come in fallibly to know, that God is our portion?

Now to give clear and full satis­faction to this great and weighty Question, I shall give in these fol­lowing Answers, by which you may certainly and undoubtedly know, whether God be your por­tion, or no.

First, 1 If God be thy portion, then thou hast very sweet, Lord, saith Austine, the more I meditate on thee, the sweeter thou art unto me. Hierome calls meditati­on his paradise. And Theo­phylact calls it the very gate and portal by which we enter into glory. To think is to live, saith Cice­ro. precious, high, and honourable thoughts of God, then thy thoughts will still be running out after God, and thy meditations of him will be sweet; a [Page 261]man that hath God for his porti­on is alwayes best, when his thoughts and meditations are run­ning out most after God, Psal. 104.34. My meditation of him shall be sweet, I will be glad in the Lord, Psal. 63.5, 6. My soul shall be satisfied, as with marrow and fatnesse, and my mouth shall praise thee with joyful lips: When I remember thee upon my bed (or beds, as the Hebrew hath it; David ne­ver bedded at home nor abroad, here nor there, but still his thoughts were running out to God) and meditate on thee in the night-watches. Psal. 139.17, 18. How pre­cious also are thy thoughts unto me, O God? how great is the sum of them? If I should count them, they are more in number than the sand: when I awake I am still with thee. The Psalmist had very frequent, high, precious, and honourable thoughts of God, he valued nothing at so high a rate as sweet and noble thoughts of God, and of his power, wisdome, goodnesse, faithfulnesse, and g aci­ousnesse, &c. David had such [Page 262]precious thoughts of God, and such great and glorious thoughts of God, and such infinite and innumerable thoughts of God, that he was as well able to number the sands of the Sea, as he was able to number them up: And when I awake I was still with thee; He was still a contemplating upon God, he did fall asleep with precious thoughts of God, and he did awake with precious thoughts of God; he did rise up with precious thoughts of God, and he did lie down with precious thoughts of God; he did go forth with precious thoughts of God, and he did return home with precious thoughts of God. Take a Christian when he is himself, when he is neither under sad de­sertions, nor black temptations, nor great afflictions, and he can as soon forget his own and his fa­thers house, the wife of his bosom, the fruit of his loynes, yea, he can as soon forget to eat his bread, as he can forget his God.

When Alexander the Great had overthrown Darius, King of Persia, he took among the spoils a most rich Cabinet full of the choicest Jewels that were in all the world; upon which there rise a dispute be­fore him, to what use he should put the Cabinet, and every one ha­ving spent his judgment according to his fancy, the King himself con­cluded, that he would keep that Cabinet to be a Treasury to lay up the books of Homer in, which were his greatest joy and delight. A sanctified memory is a rich Cabi­net full of the choicest thoughts of God; Psa. 25.1. Ps. 86.4. Psal. 143.8. Basil calls meditati­on the Treasury, where all graces are locked up 'tis that rich Treasury wherein a Christian is still a laying up more and more preci­ous thoughts of God, and more and more high and holy thoughts of God, and more and more ho­nourable and noble thoughts of God, and more and more awful and reverend thoughts of God and more and more sweet and comfortable thoughts of God, and more and more tender and com­passionate [Page 264]passionate thoughts of God, &c. Take a Christian in his ordinary course, and you shall finde that where-ever he is his thoughts are running out after God, and about what ever he is his thoughts are still a running out after God; and into what company soever he is cast whether they are good or bad, yet still his thoughts are running out after God, &c.

Look, as an earthly minded man hath his thoughts and medi­tations still exercised and taken up with the world, as you may see in Haman, whose heart and thoughts were taken up with his honours, preferments, riches, wife, chil­dren, The thoughts and hearts of the people of Constantinople were so extreamly set upon the world and running out after the world, that they were buying and selling in their shops even three dayes after that the Turks were within the walls of their City, & that was the reason that the streets run down with their blood, and the blood of their wives and children. and friends, &c. Esth. 5.10, 11, 12. Neverthelesse Haman refrained himself, and when he came home he sent and called for his friends and Zeresh his wife: And Haman told them of the glory of [Page 265]his riches, and the multitude of his children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes and servants of the King: Haman said moreover, yea Esther the Queen did let no man come in with the King unto the banquet that she had prepared but my self, and to morrow am I invited unto her also with the King. And the same spirit you may see working in those that had made Gold their God, in that Psal, 49.10, 11. For he seeth that wise men die, likewise the fool and the bruitish person perish, and leave their wealth to others: Their in­ward thought is, that their houses shall continue for ever, and their dwelling-places to all generations; they call their lands after their own names. The Hebrew runneth thus, Their inwards are their houses for ever; as if their houses were get within them; not only the thoughts but the very in­most thoughts, the most retired thoughts, and recesses of world­lings souls are taken up about earthly things. And though they [Page 266]care not whether their names are written in heaven, or no, yet they do all they can to propagate and immortalize their names on earth: And the rich fool was one in spirit with these the Psalmist speaks of, as you may see in that Luke 12. v. 16. to v. 22. And he spake a parable unto them, saying, The ground of a cer­tain rich man brought forth plentifully. And he thought within himself, (the Greek word [...] is a mar­vellous proper word for the pur­pose, it signifies to talk with a mans self, or to reason with a mans self; this foolish worldling was much in talking to himself, and in reasoning with himself about his goods and barns, &c. as the usual manner of men is that are of a worldly spirit) saying, what shall I do, because I have no room where to be­stow my fruits: and he said, this will I do, I will pull down my Barns, and build greater, and there will I bestow all my fruits and my goods: And I will say to my soul, Soul, thou hast much goods laid up for many years, take thine ease, [Page 267]eat, drink, and be merry. Among all his worldly thoughts there is not one thought of God, of Christ, of grace, of heaven, of holinesse, of eternity to be found; his thoughts were so taken up with his bags, and his barns, and his buildings, and his ease, and his belly, that he had no time to think of providing for another world; and therefore God quickly dispat­ches him out of this world, and throws him down from the high­est pinacle of prosperity and world­ly glory into the greatest gulf of wrath and misery, v. 20. and this foolish worldling puts me in mind of another, who being offered an Horse by his fellow, upon condi­tion that he would but say the Lords prayer, and think upon no­thing but God; which proffer be­ing accepted, he began; Our Fa­ther which art in heaven, hallowed be thy Name; But I must have the Bridle too, said he: No, nor the Horse neither, said the other, for thou hast lost both already.

When worldlings should most think of God, and be most struck with the dread and majesty of God, and be most afflicted and taken up with the glory of God, yet then their thoughts and hearts will be a gadding and a running after the world, as you may see in Ezekiels hearers, Ezek. 33.30, 31, 32. and in Pauls, Phil. 3.18, 19. When Queen Mary was dying, she said, that if they did but open her when she was dead, they should find Calice lying at her heart: ah how often doth stink­ing lusts and rotten Towns, and moth-eaten bags, and other tri­fling vanities lie neer those hearts where God, and Christ, and the Spirit, and grace, and Ordinances and Saints, and heaven should lie: Look as the thoughts of the men of the world do mainly run out after the world, after their earthly portions; so the thoughts of those that have God for their portion do mainly run out after God, and they are never so well as [Page 269]when they are most a thinking and a musing on God. But

Secondly, 2 If God be thy porti­on, then in all thy straits, trials, Psal. 28.1. Psal. 31.2, 3 Psal. 61.2. Psa. 62.2, 6, 7. Psa. 92.15. Psal. 94.22 Isa. 32.1, 2. troubles, and wants, thou wilt run to thy God, thou wilt fly to the Lord, as to thy onely City of re­fuge, 1 Sam. 30.6. And David was greatly distressed, for the people spake of stoning him, because the soul of all the people was grieved (or bitter) every man for his sons, and for his daughters, but David incouraged himself in the Lord his God. When a shower of stones were coming about Davids ears, he runs and shelters himself under the wings of his God. Though David was an exile in an heathenish Countrey, though Zig­lag the place of his habitation was burnt, though he had neither house nor home to flee to, though his wives were in his enemies hands, and though his friends and followers were desperately incen­sed, inraged, exasperated, and pro­voked against him, and took [Page 270]counsel together about stoning of him, looking upon him as the Author of all their crosses, losses, calamities, and miseries; yet now he comforts and incourages him­self in the Lord his God, Psal. 142.4. I looked on my right hand, and be­held, but there was no man that would know me, refuge failed me, no man ca­red for my soul. But what doth the Psalmist do in this case? doth he despair, or despond? no; doth he cast away his hope and confidence in God? no; why what doth he do then? why when all outward comforts fail him, he runs to God, as to his last refuge, v. 5, 6. I cried unto thee, O Lord, I said thou art my refuge and my portion in the land of the living: Attend unto my cry, for I am brought very low, deliver me from my persecutors, for they are stronger than I. He doth not run in his straits from God to the Creatures, for that had been to run from the sountain of living waters to bro­ken cisterns, Jer. 2.12, 13 John 6.68 Isa. 33.16. from the light of the San to the light of a farthing can­dle, [Page 271]and from the Rock of Ages to a leaf driven about with the wind, and from paradise into an howl­ing wildernesse, &c. but whether doth he run then? why he runs to God, he knew that God was his light, his life, his love, his peace, his joy, his strength, his shelter, his safety, his security, his crown, his glory, and therefore he runs to his God; and indeed in times of dan­ger, whether should the child run to shelter himself, but to his father? and whether should the wise run, but to her husband? and the ser­vant, but to his master? and the souldier, but to his strong hold? and a Christian, but to his God? Prov. 18.10. The Name of the Lord is a strong tower, the righteous runneth into it, and is safe. Sometimes by the Name of the Lord we are to understand God himself, but most commonly Gods Attributes are called his Name, because by them he is known as a man is by his name; and here by the Name of the Lord we are to understand the [Page 272]power of the Lord, for by that God is known, as men are known by their names. Now God him­self is a strong tower, and the power of God is a strong tower, yea, 'tis a tower as high as heaven, and as strong as strength it self, 'tis a tower so deep no Pioneer can undermine it, so thick, no Cannon can pierce it, so high, no Ladder can scale it, so strong, that no ene­my can assault it, or ever, be able to stand before it, and so well fur­nished and provided for all purpo­ses and intents, that all the powers of darknesse can never distress it, or in the least straiten it. Now to this impregnable and inexpugna­ble tower the righteous in all their distresses and dangers run: All creatures run to their refuges when they are hunted and pursued; and so do righteous souls to theirs; but what doth the righ­teous man gain, by running to his strong Tower? why he gaines safety; he is safe, saith the Text; or rather according to [Page 273]the Hebrew The He­brew word is from Sa­gab that signifies to exalt, or to set alost [...] exaltatur, he is exalted, he is set aloft, he is a soul out of gunshot, he is a soul out of all hazard and danger, he is safe in everlasting armes, he is safe in his strong tower of defence, he can easily overlook all hazards, yea, he can look upon the greatest dan­gers with an holy neglect. And when the burning fiery furnace was heat seven times hotter than at first, whither doth Shadrach, Meshech, and Abednego run? why they run to God, Dan. 3.16, 17, 18. Shadrach, Meshech, and Abednego answered, and said to the King, O Ne­buchadnezzar, we are not careful to answer thee in this matter; If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, O King: But if not, be it known unto thee, O King, that we will not serve thy gods, nor worship the golden image which thou hast set up: And so Moses in that Psal. 90.1. Lord, thou hast been our dwelling-place in all generations; or as the Hebrew hath it, thou [Page 274]hast been our refuge place in gene­ration and generation. By this Hebraisme, generation and gene­ration, the Prophet sets forth all generations, to shew that there hath been no generation wherein God hath not been the refuge of his people: God was a refuge to his people before the Flood, and he hath been a refuge since the Flood, & he will be a refuge to his people, whil'st he hath a people in the world. All the time that Moses and the people of Israel were a tra­velling up and down in that terri­ble howling wildernesse, wherein they were compassed about with dreadful dangers on all hands; God was a refuge and a dwelling place unto them. In all their troubles and travels for four hun­dred years together God was a shelter, a refuge, and an house of defence unto them; every mans house is his strong castle, and thither he retreats when dangers come; and thus did the people of God in the Text, when dangers [Page 275]threatened them, they still run to their God, they still made their re­treat to the Holy One of Israel. A man that hath God for his por­tion, when he is at worst can never be houselesse nor harbourless; as long as God lives he can never want an house, a mansion-house to hide his head in. All the pow­ers on earth and all the powers of hell can never unhouse, nor never unharbour, nor never unshelter that man that hath God for his portion. 'Twas a witty saying of that learned man Picus Mirandula, God created the earth for beasts to inhabit, the sea for fishes, the air for fowles, and heaven for Angels and Stars, so that man hath no place to dwell and abide in but God alone. And certainly he that by faith dwells in God, dwells in the best, the noblest, the safest, and the strongest house that ever was dwelt in: And so Psal. 91.1, 2. He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the [Page 276]Lord, he is my refuge, and my fortresse; my God, in him will I trust: In this whole Psalm the safety of a Saint is set forth to the life; to abide un­der the shadow of the Almighty, notes the defence and protection of God: Those words, shall abide under the shadow of the Almigh­ty, are a Metaphor taken from a bird or an hen that hides her young ones under her wings, and so secures them from the Kite, or any other birds of prey. God ne­ver wants a wing to hide his chil­dren under; and look, as little chickens run under the wings of the hen when danger is neer, so the people of God do commonly run under the wings of God when danger is neer. And certainly, that Christian may well bid de­fiance to all dangers, and easily and sweetly sing away all cares and fears, who can by faith shelter himself and lodge himself under the shadow of Shaddai.

Look, As the worldling in all his straits, troubles, trials, dangers, [Page 277]and wants still runs to his bags, I have read of a wretched worldling, who being sick to death, called for one of his bags of gold, and laid it to his heart, and then cried out, O it will not do, it will not do; and then called for another, and still cried out, Oh, it will not do, it will not do. to his earthly portion for succour, for comfort, for support, for relief, for shelter, for prote­ction, Prov. 18.11. Matt. 19.24. 1 Tim. 5.17. So a Christian in all his troubles, trials, and distresses, still runs to his God for shelter, comfort, and support, Ps. 31.1, 2, 3. In thee, O Lord, do I put my trust, let me never be ashamed; deliver me in thy righteousnesse: Bow down thine ear to me, deliver me speedily, be thou my strong rock for an house of defence to save me: For thou art my rock, and my fortresse, therefore for thy Names sake lead me and guide me. Psal. 61.2, 3. From the end of the earth will I cry unto thee, when my heart is overwhelm­ed lead me to the rock that is higher than I: For thou hast been a shelter for me, and a strong tower from the enemy. Psal. 94.21, 22. They gather them­selves together against the soul of the [Page 278]righteous, and condemn the innocent blood: But the Lord is my defence, and my God is the rock of my refuge. Psa. 57.2. I will cry unto God most high, unto God that performeth all things for me. Isa. 25.9. And it shall be said in that day, Lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have waited for him, we will be glad, and rejoyce in his salvation; Micah 7.7. Therefore I will look unto the Lord, I will wait for the God of my salvation, my God will hear. Thus you see that the Saints in all their straits and trials do still run to God; they know that that God that is their portion is an all-sufficient God, and that he is a Sun and a Shield to them that walk uprightly; and therefore they delight to be still a running under his shadow. A man that hath God for his portion may tru­ly say in his greatest distresses and troubles, Well, though I have no riches to fly to, nor no friends to shelter me, nor no relations to stand by me, nor no visible power [Page 279]on earth to protect me, yet I have a God for my portion that is al­wayes willing to supply me, and able to secure me, Psal. 18.1, 2. I will love thee, O Lord, my strength (or as the Hebrew hath it, I wil dearly love the Lord, or I will love him with inmost bowels of affections, as a tender hearted mother loves her dearest babe with the inmost bowels of affections) The Lord is my rock, and my fortresse, and my de­liverer, my God, my strength, in whom I will trust, my buckler, and the horn of my salvation, and my high Tower. In this Verse you have nine several expressions to discover what an all-sufficient refuge God is to his people in their greatest distresses. When a Christian is at worst, yet he hath bread celestial, bread to eat that the world knows not of; the grand policy of a Christian to secure himself against all dan­gers, is to run to God. But

Thirdly, If God be thy portion, 3 then thou wilt hold fast thy por­tion, [Page 280]and rather part with any thing, than part with thy portion. Naboth would not upon any terms part with his inheritance, he would rather let all go, yea, his very life go, then let his inheritance go, his portion go, 1 Kings 21.3. And Na­both said to Ahab, the Lord forbid it me, that I should give the inheritance of my fathers unto thee: or as the He­brew hath it, This be abomination to me from the Lord; that is, the Lord keep me from this as from an abominable thing. Levit. 25.23. Num. 36.7 Fzek. 46.18. To alter or alienate the property of inheri­tances was expresly forbidden by God in his Law; and therefore Naboth looks upon Ahabs offer and motion as a detestable and an abo­minable thing, and resolves to hold fast his inheritance whatever it cost him: so a Christian will hold fast his God whatever comes on it; he will let any thing go rather than let his God go, or his Christ go; Cant. 3.4. It was but a little that I pas­sed from them, but I found him whom my soul loveth; I held him, and would [Page 281]not let him go, The Mot­to of a Christian, whilst he is in the wilder­nesse of this world, is, self-diffi­dence, and Christ-de­pendence, Cant. 8.5. until I had brought him into my mothers house, and into the chamber of her that conceived me. The Hebrew word that is here render­ed held, is from Achaz, which sig­nifies to hold, as a man would hold his possession, his inheri­tance; the word signifies to hold with both hands, to hold with all ones might, and with all ones strength; and thus the Spouse held the Lord Jesus, she held him with both hands, she held him with all her might, and with all her strength, she held him with a holy violence, with an holy force; she held him as a man would hold his prisoner that had a mind to escape, or as a man would hold his sword or buckler when his life is in dan­ger: so Jacob, Gen. 32.26. And he said, let me go, for the day breaketh: and he said, I will not let thee go, except thou blesse me. When Jacob was all alone, and in a dark night, and upon one leg, and when his joynts were out of joynt, and he very much over-match't, yet then he [Page 282]holds God fast, Hos. 12.4. he wrestles and weeps, and weeps and wrestles, he tugs and sweats, and sweats and tugs, and will not let go his hold till like a Prince he had prevailed with God. Ruth. 1.14. to the 19. Ruth, you know, was so glued to her mother Naomi, that no arguments could prevail with her to leave her mother, she was fully resolved in this, that whether her mother went she would go, and where her mother lodg'd she would lodge, and that her mo­thers people should be her people, and her mothers God her God; and that where her mother died, there she would die, and there would she be buried: So a man that hath God for his portion is so glued to his God, that nothing can take him off from following of God, and from cleaving to God. When David was in his wilder­nesse-condition, yet then his soul followed hard after God, then his soul stuck close to God; Ps. 63.1, 2. O God, thou art my God, early will I seek thee, my soul thirsteth for thee, [Page 283]my flesh longeth for thee in a dry and thirsty land where no water is: Vers. 8. my soul followeth hard after thee; or as the words may be read, My soul cleaveth after thee. Davids ene­mies did not follow harder after him, than he followed hard after God; the wife in a mans bosome could not cleave so close to him, as Davids soul did cleave close to God, when he was in a wilderness estate, when he was in an afflicted condition; 'tis nothing to follow God in a paradise, but 'tis rare to follow God in a wildernesse; 'tis nothing to follow God when the way is strowed with rose-buds, but 'tis the glory of a Christian to fol­low God when the way is strowed with thornes and briars; 'tis no­thing to follow God in a crowd (or with the crowd) but 'tis the excellency of a Christian to follow God in a wildernesse, where few or none follows after him; 'tis no­thing to follow God in the midst of all incouragements, but 'tis wonderful to follow God in the [Page 284]midst of all discouragements: O the integrity! O the ingenuity! O the strong intention! O the deep affection! O the noble resolution of that Christian that hangs upon God in a wildernesse, and that cleaves to God in a wildernesse, and that follows hard after God in a wildernesse! Look, as Shechems soul did cleave to Dinah, Gen. 34.3. Chap. 18.29, 30. 1 Sam. 18.1, 3. and as Jacobs soul did cleave to Rachel, and as Jonathans soul did cleave to Da­vid in the very face of all hazards, dangers, difficulties, troubles, tri­als, and distresses; so the very soul of a man that hath God for his portion will cleave to God in the very face of all hazards, dangers, difficulties, troubles, trials, and di­stresses that he meets withall, Psa. 44.8. to vers. 23. 'Tis neither the frowns of men, nor the reproach­es of men, nor the scorns of men, nor the contempts of men, nor the oppositions of men, nor the trea­cheries of men, nor the combina­tions of men that will work him to let go his hold of God. A man [Page 285]that hath God for his portion, knows that whil'st he holds his God he holds his life, and that whilst he holds his God he holds his comfort, his crown, his hea­ven, his all; and therefore he will rather let all go, than let his God go; and so much the several leave nots that are scattered up and down in the blessed Scripture doth clearly evidence, as that in 1 Kings 8.57. The Lord our God be with us as he was with our fathers, let him not leave us, nor forsake us: and that, Psal. 27.9. Hide not thy face far from me, put not thy servant away in anger; thou hast been my help, leave me not, neither forsake me, O God of my salva­tion. And so Ps. 119.121. I have done judgment and justice, leave me not to mine oppressours. And so Psal. 141.8. But mine eyes are unto thee, O God the Lord: in thee is my trust, leave not my soul destitute, or leave not my soul naked, as the Hebrew word sig­nifies: And so in that Jer. 14.9. Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet [Page 286]thou, O Lord, art in the midst of us, and we are called by thy Name, leave us not. Now in these five Scri­ptures you have five leave us nots, and what do they import? certain­ly nothing lesse than a marvellous unwillingnesse in the people of God to part with God, or to let go their hold of God.

I have read of Cynaegirus; an A­thenian Captain, who in the Per­sian Wars, pursuing his enemies Ship, which was laden with the rich spoils of his Countrey, and ready to set sail, how he first held it with his right hand, till that was cut off; and then with his left hand, till that was cut off, and then with his stumps till his armes were cut off, and then he held it with his teeth, till his head was cut off [...] as long as he had any life or strength left in him he would not let go his hold; so a man that hath God for his portion will rather die at the foot of God, than he will let go his hold of [Page 287]God, Job 13.15. Though he slay me, yet will I trust in him. But

Fourthly, 4 If God be thy porti­on, then thou livest upon God as upon thy portion. Look, as the men of the world do live upon their earthly portions, so a man that hath God for his portion lives upon his God, 1 Sam. 30.6 Hab. 3.17, 18. Psal. 73.26 Rom. 14.7, 8. Gal. 2.20. Phil. 1.21. as you may plainly see by comparing the Scriptures in the margine together. Look, how the poor man lives upon his la­bours, the covetous man upon his bags, the ambitious man upon his honours, the voluptuous man up­on his pleasures, &c. so doth a Christian live upon his God; in all his duties he lives upon God, and in all his mercies he lives upon God, and in all his wants he lives upon God, and in all his straits and trials he lives upon God, and in all his contentments and enjoyments he still lives upon God; he lives upon God for his justification, Rom. 8.33. It is God that justifieth, and he lives upon God for the perfect­ing [Page 288]of his sanctification; Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Je­sus Christ; and he lives upon God for the maintaining and increasing of his consolation, 2 Cor. 1.3, 4, 5. When he is under the frowns of the world, then he lives upon the smiles of God; when he is under the hatred of the world, then he lives upon the loves of God; and when he is under the reproaches of the world, then he lives upon his credit with God; when he is un­der the threatnings of the world, then he lives upon the protection of God; and when he is under the designs and plottings of the world, then he lives upon the wis­dome and counsel of God; when he is under the slightings and neg­lects of the world, then he lives upon the care of God; and when he is under the crosses and losses of the world, then he lives upon the fulnesse and goodnesse of God, &c. Alexander told his souldiers, [Page 289]I wake that ye may sleep; most sure I am, that he that is the Saints portion never slumbers nor sleeps: Psa. 121.3, 4 God is alwayes watchful and wakeful to do his people good, he never wants skill or will to help them, he never wants a purse, a hand, or a heart to supply them, &c.

O Sirs, Every man singles out something to live upon; some single out one thing some another; saith the wife, I must live upon my husband; sayes the child, I must live upon my father; sayes the servant, I must live upon my ma­ster; sayes the old, we must live upon the labours of the young; sayes the poor; we must live upon the charity of the rich; and why then shall not a Christian live up­on his God? A Christian that hath God for his portion may say when he is at worst, Well, though I have not this, nor that, nor the other outward comfort to live upon, yet I have the power of a God to live on, and I have the [Page 290]providence of a God to live on, and I have the promise of a God to live on, and I have the oath of a God to live on, and I have the love of a God to live on, and I have the bounty of a God to live on, Psal. 23. and I have the fulnesse of a God to live on, and I have the care of a God to live on; and what can I desire more? Surius de vitis. SS. John of Alexandria, sirnam'd the Almoner, did use year­ly to make even his Revenues, and when he had distributed all to the poor, he thanked God that he had now nothing left him to live upon but his Lord and Master Je­sus Christ: When all is gone, yet a Christian hath his God to live upon as his portion, and that is enough to answer to all other things, and to make up the want of all other things. Look, as he hath nothing that hath not God for his portion, so he wants no­thing that hath God for his porti­on. Cajetan. 'Twas a weighty saying of one, The spiritual good of a man consists in this, that a man hath [Page 291]friendship with God, and conse­quently that he lives for him, to him, with him, in him; that he lives for him by consent, to him by conversation, with him by co­habitation, and in him by conten­tation. Old godly Similes said, that he had been in the world sixty years, but had lived but seven, counting his life not from his first birth, but from his new birth. A man lives no longer than he lives upon God as his portion: when a man begins to live upon God as his portion, then he begins to live indeed, and not till then. But

Fifthly, If God be thy portion, 5 then he carries thy heart from all other things; Psa. 42.1, 2 the portion always carries the heart with it, Matth. 6.20, 21. But lay up for your selves trea­sures in heaven, Bernard well ob­serves that a wise mans heart is with the Lord. where neither moth nor rust doth corrupt, and where theeves do not break through nor steal: For where your treasure is, there will your hearts be also. Psal. 63.1. O God, thou art my God, early will I seek thee, (or, I will diligently seek thee, as Merchants [Page 292]do precious stones that are of grea­test value) my soul thirsteth for thee: (he doth not say, my soul thirst­eth for water, but my soul thirst­eth for thee; nor he doth not say, my soul thirsteth for the blood of my enemies, but my soul thirsteth for thee; nor he doth not say, my soul thirsteth for deliverance out of this dry and barren wildernesse, but my soul thirsteth for thee in a dry and thirsty land, where no water is; nor he doth not say, my soul thirsteth for a Crown, a Kingdome, but my soul thirsteth for thee) my flesh longeth for thee: These words are a notable Meta­phor taken from women with child, to note his earnest, ardent, and strong affections towards God. And so Psal. 84.2. My heart and my flesh crieth out for the living God. The word that is here ren­dered crieth, is from Ranan that sig­nifies to shout shrill, or cry out, as souldiers do at the beginning of a battel, when they cry out, Fall on, Fall on, Fall on, or when they cry [Page 293]out after a victory, Victory, Vi­ctory, Victory; the Hebrew word notes a strong cry, or to cry as a child cries when 'tis sadly hungry, for now every whit of the childe cries, hands cry, and face cries, and feet cries; and so Psal. 119.21. My soul breaketh for the longings it hath unto thy judgments at all times. Look, as the stone will still be rowling towards its center, its place, though it break it self into a thou­sand pieces; so a soul that hath God for his portion cannot rest till he comes to God, till he comes to his center. 'Tis very observa­ble, that when the God of glory appeared to Abraham, Act. 7.1, 2, 3 4, 5. Gen. 12.1. he made nothing of leaving his fathers house, his kindred, and his Coun­trey; a glimpse of that glory works him to give up all easily, readily, and quietly. A man that can look upon the God of glory to be his portion, he cannot but look upon the greatest, the neerest, and the dearest enjoyments of the world, as nothing; he cannot but [Page 294]look upon honour as a bubble, and worldly pomp as a fancy, and great men as a lye, and poor men as vanity; he cannot but look upon his nearest and his dea­rest relations, his highest and his noblest friends, his choicest and his sweetest comforts, but as a dream and a shadow that soon vanisheth away.

'Tis observable in the Courts of Kings and Princes, that children and the ruder sort of people are much taken with pictures and rich shows, and feed their fancies with the sight of rich hangings and fine gay things; when as such as are great favourites at Court passe by all those things as things that are below them, and as things that are not worthy of their notice, who have businesse with the King, and who have the eye, the ear, the hand, and the heart of the King to take pleasure and delight in: so most men admire the poor low things of the world, and are much taken with them as things that [Page 295]have a great deal of worth and ex­cellency in them; but a man that hath God for his portion, the King of Kings for his portion, and all that he hath, he passeth by all the gay and gallant things of the world, as things below him, as things not worthy of him; his bu­siness is with his God, and his thoughts, and heart, and affections are taken up with his God.

Naturalists tell us, that the load­stone will not draw in the presence of the diamond; O Sirs, whil'st a man can eye God as his portion, Heb. 11.24, 25, 26, 27, 35. all the pride, pomp, bravery, glo­ry, and gallantry in the world will never be able to draw him from God. It is reported, that when the tyrant Tragine commanded Ig­natius to be ript up and unbowelled, they found Jesus Christ written upon his heart in characters of gold; here was an heart worth gold indeed, Christ carried away his heart from all other things: So if God be thy portion, he will cer­tainly [Page 296]carry thy heart away from all earthly things: Look, as earth­ly portions carry away worldly hearts from God; Ezek. 33.31, 32. Luk. 12.16. to the 21. so when God once comes to be a mans portion, he carries his heart away from the World, the Flesh, and the Devil. All the world cannot keep a mans interest and his heart asunder: If a man make sin his interest, all the world cannot keep sinne and his heart asunder; if a man make the world his interest, all the power on earth cannot keep the world and his heart asunder: And so if a man make God his interest, all the world cannot keep God and his heart asunder; no sword, no prison, Heb. 11. no racks, no flames can keep a mans interest and his heart asunder; a mans heart will be working towards his interest, even through the very fire, as you may see in the three Children, Dan. 3.17, 18. Look as the Needles point in the Seamans Compasse never stands still, but quivers and shakes till it come right against the North [Page 297]Pole; and as the Wise-men of the East never stood still, till they were right against the Starre which ap­peared to them; and as the Star it self never stood still till it came right against that other Star, which shined more brightly in the Man­ger than the Sun did in the Firma­ment; and as Noahs Dove could find no rest for the sole of her foot all the while she was fluttering o­ver the Flood, till she returned to the Ark with an Olive branch in her mouth; so the heart of a Christian that hath God for his portion, can never rest, can never be at quiet, but in God. But

Sixthly, If God be thy portion, 6 then thou wilt own thy God, and stand up couragiously and resolute­ly for thy God. Histories abound with in­stances of this nature Every man will owne his portion, and stand up stoutly and resolutely for his por­tion; and so will every Christian do for his God, Psal. 119.46. I will speak of thy testimonies before Kings, and will not be ashamed. David was [Page 298]resolved upon a noble & resolute owning of God and his testimo­nies before the greatest and the highest of men; and this he would do and not blush, A man of no resolu­tion, or of a weak re­solution, will be won with a nut, and lost with an apple; but a man of a noble resolution will own God in the face of the greatest majesty on earth. this he would do and not be ashamed, this he would do and not be daunted: It was neither the majesty or autho­rity of Princes, 'twas neither the power or dread of Princes that could hinder David from giving in his testimony on Gods side, or on Truths side: Josh. 24.18. We will serve the Lord, for he is our God: ver. 21, 22. And the people said unto Jo­shua, nay, but we will serve the Lord; and Joshua said unto the people, ye are witnesses against your selves, that ye have chosen you the Lord to serve him: & they said, we are witnesses. Ver. 24. And the people said unto Joshua, The Lord our God will we serve, and his voice will we obey. They had chosen God to be their God (as God had chosen them to be his pe­culiar people above all the Nati­ons of the earth) and therefore not­withstanding all that Joshua had [Page 299]objected, they were fully resolved to own the Lord, and to cleave to the Lord, and to obey the Lord, and wholly to devote themselves to the service of the Lord: having taken the Lord to be their God, they were firmly resolved to own the Lord really, and to own him fully, and to own him primarily, and to own him only, and to own him everlastingly. And so Deut. 26.17. Thou hast avouched the Lord this day to be thy God, and to walk in his wayes, and to keep his Statutes, and his Commandments, and his Judgments, and to hearken unto his voice. They had avouched God to be their God, and therefore they were re­solved upon all those holy wayes and means whereby they might e­vidence to the world their owning of God to be their God. And so in that 2 Chron. 30.8. They yield themselves unto the Lord, or as the Hebrew hath it, They give the hand unto the Lord: You know when men make Covenants or Agreements to own one another, [Page 300]or to stand by one another, they commonly strike hands, or take one another by the hand: Cer­tainly all those that have the Lord for their portion, have given their hands to the Lord, that they will own him, and stand by him, and cleave to him, as Jonathan did to David, or as Ruth did to Naomi. Dan. 3.17.18. How stoutly and couragiously did the three Children own the Lord, and stand by the Lord in the face of the fiery Furnace? Ch. 6. and Daniel will upon choice be rather cast into the Den of Lions, then that the honour of God should in the least be clouded, or his glory darkned by any neglects or omissions of his. Hab. 11.34. - ult. And so did all those Wor­thies, of whom this world was not worthy: O how did they own God, and stand up for God, notwithstanding the edge of the sword, the violence of fire, the cruel mockings and scourgings, the bonds and imprisonments, the sto­ning and sawing asunder, the tem­ptings, and wandrings about in [Page 301]Sheep-skins and Goat-skins, and all other trials and torments that did attend them. Basil affirms that the primitive Christians did so couragiously and resolutely own God, and stand up for God in the face of the most dreadful suffer­ings, that many of the Heathens seeing their heroick zeal, courage, magnanimity, and constancy, tur­ned Christians. Domitian raised the second persecution against the Christians, because they would not give the title of Lord to any but Christ, nor worship any but God alone. Among the many thousand instances that might be given, let me onely give you a few of a later date, whereby you may see how couragiously and reso­lutely the Saints have stood up for God, and owned God in the face of the greatest dangers that hath attended them.

Luther owned God, and stood up resolutely for God against the world: Acts & Mon. 776. And when the Emperour [Page 302]sent for him to Wormes, and his friends disswaded him from go­ing, as sometimes Pauls did him; Co, (said he) I will surely go (since I am sent for) in the Name of our Lord Jesus Christ; yea, though I knew that there were as many Devils in Wormes to resist me, as there be tiles to cover the houses, yet I would go: and when he and his associates were threatened with many dangers from opposers on all hands, he lets fall this heroick and magnanimous speech, Come, let us sing the six and fortieth Psalm, and then let them do their worst. And indeed 'twas a brave couragious speech of the same Au­thor, who when one demanded, where he would be, when the Em­perour should with all his forces fall upon the Elector of Saxony, (who was the chief Protector of the Protestants) answered, Aut in coelo, aut sub coelo, either in heaven, or under heaven.

William Flower (the Martyr) said, that the Heavens should as soon [Page 303]fall, as he would forsake his pro­fession, or budge in the least degree from it.

Apollonius (as Philostratus re­ports) being asked, if he did not tremble at the sight of the tyrant, made this answer, God which hath given him a terrible counte­nance, hath given also unto me an undaunted heart.

When the persecutors by their dreadful threatnings did labour to terrifie one of the Martyrs, he re­plied, that there was nothing of things visible, nor nothing of things invisible that he was afraid of: I will (saith he) stand to my profession of the Name of Christ, and contend earnestly for the faith once delivered to the Saints.

When Bishop Gardiner asked Rowland Tailor, if he did not know him, &c. he answered, yea, I know you, and all your greatnesse, yet you are but a mortal man: and if I should be afraid of your Lordly looks, why fear you not God, the Lord of us all?

The Executioner kindling the fire behind Jerome of Prague, he bad him kindle it before his face, for (said he) if I had been afraid of it, I had not come to this place, ha­ving had so many opportunities offered me to escape it; and at the giving up of the ghost, he said, This soul of mine in flames of fire, O Christ, I offer thee.

The German Knight in his A­pologetical Letter for Luther a­gainst the Pontifical Clergy, saith, I will go through what I have un­dertaken against you, and will stir up men to seek their freedome; I neither care nor fear what may be­fall me, being prepared for either event, either to ruine you, to the great benefit of my Countrey, or else to fall with a good consci­ence.

When Dionysius was given up to the Executioner to be beheaded, he remained resolute, couragious, and constant, saying, Come life, come death, I will worship none but the God of heaven and earth.

Thus you see (by these instances) that men that have God for their portion will couragiously owne God, and bravely and resolutely stand up for God, what ever comes on it.

The blood that hath been shed in most Nations under heaven doth clearly evidence this, that men will own their earthly portions, and that they will stand up stoutly, re­solutely, and couragiously in the defence of them; and so certainly will all those own God, and stand up in the defence of God, his glo­ry, and truth, who have God for their portion. Take a true bred Christian, when he is himself, take a Christian in his ordinary course, and he cannot but own his God, and stand up stoutly and couragi­ously for his God in the face of all difficulties and dangers. But

Seventhly, 7 If God be thy por­tion, then thou wilt look upon all things below thy God, as poor, Ps. 73.24, 25 low, mean, and contemptible [Page 306]things: a worldly man looks up­on all things below his earthly portion as contemptible; and so doth a Christian look upon all things below his God, as contem­ptible; Phil. 3.7, 8. But what things were gain to me, those I counted losse for Christ: Yea, doubtlesse, and I count all things but losse for the excellency of the knowledge of Christ Jesus, my Lord, for whom I have suffered the losse of all things, and do count them but dung, (the Greek word [...], Dogs dung some in­terpret the word. properly signifies such sordid, course and contemptible things which are ei­ther cast forth by dogs, or cast be­fore dogs) that I may win Christ. And 'tis very observable, that after this great Apostle had been in the third heaven, 2 Cor. 12.1, 2, 3. and had been blest with a glorious sight of God, he look't upon the world as a poor, mean, low, contemptible thing; Gal. 6.14. God forb'd that I should glo­ry, save in the Crosse of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. Paul scorned, despised, and rejected the [Page 307]world, and the world scorned, de­spised, and rejected him; Paul cast off the world, and the world cast off him; he disregarded the world, and the world disregarded him; he was dead to the world, and the world was dead to him; the world and Paul were well a­greed; the world car'd not a pin for Paul, and Paul cared not a straw for the world. Heb. 11.24. to 27. And so when Moses had seen him that was invi­sible, when he had taken a full prospect of that other world, and when he had beheld God as his portion, Oh how doth he slight, scorn, and trample upon all the honours, preferments, profits, plea­sures, delights, and contentments of Egypt, as things below him, and as things that in no respects were worthy of him! It is a Rabbini­cal conceit, Joh, [...] tavit, [...]lo­rileg. Rab­bin [...]cum. that Moses being a child had Pharaohs Crown given him to play withall, and he made no better than a Foot-ball of it, and cast it down to the ground, and kick't it about, as if it were a sign [Page 308]of his future vilifying and con­temning of temporal things. I shall not much trouble my head about what Moses did when he was a child; but of this I am sure, having the word of a God for it, Heb. 11.24. That when he was come to years, (or as the Greek hath it, [...], being grown big, Some con­clude he was forty years old now from that, Acts 7.23. or being grown a great one, and so sufficiently un­derstood himself, and knew very well what he did) he did little less than make a Foot-ball of Phara­ohs Crown, witnesse his refusing with an holy scorn and disdain to be called the son of Pharaohs daughter, and so to succeed Pha­raoh in the Throne. And so in that Rev. 12.1, 2. And there appeared a great wonder in heaven, a woman clo­thed with the Sun, and the Moon under her feet, and upon her head a crown of twelve Stars. The Church here is compared to a woman for her weaknesse, fruitfulnesse, and lo­vingnesse; and it is observable, that she is clothed with the Sun, that is, with Christs own comli­nesse [Page 309]and righteousnesse, which re­sembles the Sun in its several pro­perties and effects, not now to be insisted on. Now this woman, the Church, is said to have the Moon under her feet: by the Moon we are to understand all tempora­ry and transitory things; now the Church treads upon all these things as trash and trumpery that were much below her, and despi­sed by her. Look, as the great men of the world do commonly look upon all portions that are be­low their own with an eye of scorn, disdain, and contempt, Esth. 5.9—ult. Psa. 73.4-13. as Haman did, and as those bold da­ring sinners did, Psal. 73. So do those that have God for their por­tion look upon all things below their God with an eye of scorn and disdain. I have read of Lazarus, that after his resurrection from he dead he was never seen to laugh, his thoughts, his heart, his affecti­ons were so fixt upon God, and so taken up with God, with his por­tion, that he was as a dead man [Page 310]to all the gay and gallant things of the world, he saw nothing in them worthy of a smile.

And so when once Galiacius that famous Italian Marquesse came to understand that God was his por­tion, in the face of the highest of­fers imaginable, of honour, fa­vour, profit, and preferment, he cried out, Cursed be he that prefers all the glory of the world to one dayes communion with God.

The old Grecians who had al­together fed on Acorns before, Eustath. in Homer. when bread came in among them they made no reckoning of their mast, but reserved it only for their Swine. And the Lacedemonians despised their iron and leathern money, Seneca de Benefic. when gold and silver came in use among them; so when a man comes once to experience God to be his portion, ah, at what a low rate will he value the swel­ling honours, John 4.14. the deceitful riches, and the vanishing pleasures of this beggarly world. Christians are compared to Eagles; Matth. 24.28. now the [Page 311]Eagle is a Kingly, a Princely bird, 'tis a bird of a sharp piercing sight, and of a swift and lofty flight, it flies high, and sets light by things below (except it be when necessity compells her) and so 'tis with those that have God for their por­tion, they fly high, and they live high in God, and therefore they cannot but set light by the toyes and trifles of the world. But

Eighthly, If God be thy porti­on, 8 then thy God is most precious to thee, then thou settest the high­est price and value imaginable up­on thy God; every man sets the highest price upon his portion; though a man may set a good price upon his delightful gardens, his pleasant walks, his delicate fish­ponds, his fruitful trees, his sweet flowers, &c. yet 'tis no price to that which he sets upon his porti­on. Well, sayes a man, though here be an hundred things to de­light my eye, and to please my fancy, and to satiate my appetite, [Page 312]yet I infinitely value my portion above them all: And who but a fool in Folio will value a thousand a year above a few accommodati­ons that are onely for pleasure and delight: So though a Christian may set a considerable value upon all his outward comforts and con­tentments, Psa. 23.24, 25. Psa. 4.6, 7. yet 'tis no value to that he sets upon his God, upon his portion; this and that is precious to me, saith a Christian, but my God is infinitely more precious than all. A Christian sets up God above his goods; Heb. 10.34. and above his lusts; Gal. 5.24. and a­bove his relations; 1 Sam. 30.1-7. yea, and above his very life; Rev. 12.11. And they overcame him by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death: Psa. 63.3. Thy loving kindnesse is better than life: the Hebrew is Chaiim, lives; put many lives together, yet there is more excellency and glory in the least beam, in the least discovery of divine love, than there is in [Page 313]them all: A man may be weary of life, but never of divine love; Histories tell us of many that have been weary of their lives, but no Histories can furnish us with an in­stance of any one that was ever weary of divine love. Look, as the people prized David above themselves, saying, 2 Sam. 18.3. Thou art worth ten thousand of us; so they that have indeed God for their portion, O how do they prize God above themselves, and above every thing below themselves! and doubtlesse they that in a course do not lift up God above all, they have no inte­rest in God at all. Whatever a man eyes as his greatest interest, that he sets up above all, and be­fore all other things in the world. Now if a man eyes God as his greatest interest, he cannot but set God atop of all. I have not faith enough to believe, Luk. 14.26 that ever such did truly love God, who love any thing more than God, or who set up any thing above God. Look, as Darius set up Daniel over all, and [Page 314]as Pharaoh set up Joseph above all, so a man that hath God for his portion, he sets up God over all, and he sets up God above all. One set so high a price upon Christ, Austin that he hath long since told us, that he would willingly goe tho­row hell to Christ; Bernard and, saith a­nother, I had rather be in my chimny-corner with Christ, than in heaven without him: When one of the Martyrs was offered ri­ches and honours if he would re­cant, he made this excellent an­swer, Do but offer me somewhat that is better than my Lord Jesus Christ, and you shall see what I will say to you. Johannes Mollius. And I have read of another that set so high a price upon the Lord Jesus, that whenso­ever he did but mention the name of Jesus, his eyes dropt tears; were every Star in the Firmament a Sun, yet a man that hath God for his portion would prize him above them all.

Do you ask me, Plutarch in Photion. where be my Jewels? my Jewels are my hus­band, [Page 315]said Phocions wise; do you ask me, where be my ornaments? my ornaments are my two sonnes brought up in vertue and learning, said the mother of the Graccht: do you ask me, where be my trea­sures? my treasures are my friends, said Constantius, the father of Con­stantine; So if you ask a Christian that hath God for his portion, where his jewels, his ornaments, his treasures, his comforts, and the delights of his soul are, he will an­swer you, that they are all in God, he will tell you that God is his portion, and that God is his great all, and that he enjoys all in God, and God in all; and therefore he cannot but prize God above all. But to prevent mistakes in this weighty case, let me give you a few brief hints; As

First, If God be truly precious to thee, then all of God is precious to thee, his Name is precious to thee, his Honour is precious to thee, his Ordinances are precious to [Page 316]thee, his Sabbaths are precious to thee, his promises are precious to thee, his precepts are precious to thee, his threatnings are precious to thee, his rebukes are precious to thee, his people are precious to thee, and all his concernments are precious to thee. Look, as every sparkling stone that is set round a­bout a rich Diamond is precious in the eyes of the Jeweller, so is eve­ry sparkling excellency in God precious in his eyes that sets an high value upon God. It was an harlot that would have the child divi­ded. 1 Kings 3.25, 26. Look, as all of the new-born babe is preci­ous in the eyes of the tender mo­ther, as head, face, hands, arms, body, feet, &c. so all of God is very precious in his eyes that hath any tender regard of God; and look, as all of an husband is pre­cious in the eyes of a loving wife, viz. his person, name, credit, ho­nour, estate, liberty, life, &c. so all of God is very precious in his eyes that loves God with a real love, with a superlative love. But

Secondly, 2 If God be most pre­cious to thee, then all the disho­nours that are done to God, his truth, his worship, his wayes, his ordinances, his institutions, his go­vernment, his people, are most grievous and burthensome to thee. Psal. 69.9. Ps. 119.158. The reproaches of them that reproached thee are fallen upon me. I beheld the transgressours, and was grieved, be­cause they kept not thy word; the word that is here translated grieved is from Katat, that signifies to loath, abhor, and contend; I be­held the transgressours, and I loa­thed them; I beheld the trans­gressours, and I abhorred them; I beheld the transgressours, and I contended with them; but not so much because they were mine ene­mies, as because they were thine. Tis just between God and all those that have a precious esteem of him, as 'tis between two Lute­strings that are tuned one to ano­ther; no sooner one is struck, but the other trembles. Jer. 9.1, 2, 3, 4. A Saint can­not see God struck, but his heart [Page 318]will tremble. A Father lying up­on his death-bed, called three chil­dren to him, which he kept, and told them that one onely of them was his natural son, Mr. Per­kins Go­vernment of the Tongue. and that the other two were onely brought up by him, therefore unto him onely he gave all his goods; but which of those three was his own son, he would not in any wise declare: when he was dead, every one plea­ded his birth-right, and the mat­ter being brought to trial, the Judge for the making (if possible) a true discovery, took this course; He caused the dead Corps of the Father to be set up against a tree, and commanded the three sons to take bows and arrowes, to shoot at their. Father, to see who could come neerest to his heart; the first and second did shoot and hit him, but the third was very much an­gry, and displeased with them both, and through the natural affection of a child to a father, threw away his bow and arrows, and would not shoot at all; this [Page 319]being done, the Judge gave this sentence, viz. That the two first that shot (at their supposed fathers heart) were no sons, but that the third son that would not shoot at all, and that was very much dis­pleased with those that did shoot was the true son, and that he should have the goods. O Sirs, every bitter word is an arrow shot at the heart of God, and every bloody oath is an arrow shot at the heart of God, and every heavy curse is an arrow shot at the beart of God, and every superstitious cu­stome is an arrow shot at the heart of God, and every snare that is laid for the righteous is an arrow shot at the heart of God, and eve­ry yoke that is laid upon the peo­ple of God is an arrow shot at the heart of God, and every affront that by debauched persons is given to God, is an arrow shot at the heart of God, &c. And what true bred sons, what ingenious sons can see such arrows every hour in the day shot at the heart of God [Page 320](and hear of such arrows that are shot a thousand, thousand times in a day at the heart of God) and not grieve and mourn, and not be af­flicted, troubled, displeased, and astonished, to see men and to hear of men that were once made in the Image of God to be turned into such incarnate Devils, as thus to deal with God, yea, with such a God as can speak them into hell at his pleasure. But

Thirdly, If God be most preci­ous to you, then you will part with any thing for God, Phil. 3.7, 8, Mat. 13.46. then you will let go any thing that you may hold your God, and enjoy your God, Gen. 22. Chap. 43. then your Isaac shall be made a sacrifice, if God will have it so; and your Benjamin shall be sent into Egypt, if God will have it so; Jonah 1. then your Jonah shall be cast over-board, if God will have it so, then out goes the right eye, and off goes the right hand upon a divine command; then you will never cry out, O this mercy is too [Page 321]neer to me to part with for God, and that comfort is too dear to me to part with for God, &c. O no, but then you will say, as the King of Sodome said to Abraham, Gen. 14.21. Give me the persons, and take the goods to thy self: So you will say, Give us God, O give us God, and let who will take the goods, let who will take the honours, and the profits, and the pleasures of the world; 'tis enough that Joseph is alive, 'tis enough if we may but enjoy our God. A Prince will part with a­ny thing rather than he will part with his Crown-Jewels; and so will a Christian rather part with any thing, than (upon choice to part) with his God, whom he va­lues above all the Crown-Jewels in the world. But

Fourthly, 4 If God be most preci­ous to thee, then thou canst never have enough of God, thou canst never have enough of communion with God, thou canst never have enough of the presence of God, [Page 322]thou canst never have enough of the Spirit of God, Psa. 27.4. Psal. 84. Psa. 42.1, 2. Psal. 63.1, 2, 3. Cant. 8.14. Rev. 22.20 thou canst ne­ver have enough of the discove­ries of God, thou canst never have enough of the assistance of God, thou canst never have enough of the secret influences and incomes of God, thou canst never have e­nough of the comforts and strong consolations of God, &c. The grave, the barren womb, the Mam­monist, the Pope, the Turk, the Devil and hell will be as soon sa­tisfied, as thou canst be satisfied without clearer, further, and fuller enjoyments of God. Exo. 33.20 No man (saith God to Moses) can see my face, and live; upon which words Austine makes this short, but sweet reply, Then Lord let me die, that I may see thy face. 'Tis impossible that ever a mans heart should rest sa­tisfied, till he comes to a full and perfect enjoyment of that which he hath set up as his grand interest, as his great all. But

Fifthly and lastly, 5 If God be [Page 323]most precious to thee, then thou wilt give up thy self wholly to God, without any reservation. Whatever a man sets up as his great interest, to that he devotes himself, to the service of that he wholly gives up himself: So when a man eyes God as his most preci­ous interest, and sets up God, as his most precious interest, he can­not but devote himself wholly to God, Cant. 2.16. Acts 7.2, 3, 4. Acts 13.22. Luke 1.5, 6, 7. he cannot but give up himself wholly to God; Psal. 119.94. I am thine, save me, I am not my owne, nor sinnes, nor Satans, nor the worlds, nor friends nor relations, but I am thine; I am really thine, I am wholly thine, I am onely thine, I am alwayes thine, I am thine to be sanctified, and I am thine to be saved, I am thine to be commanded, and I am thine to be ruled; Lord, I am thine own, and therefore do with thine own as thou pleasest, and dispose of thine own as thou pleasest, I am at thy foot, willing in some measure to be any thing or nothing, as shall [Page 324]seem best in thine own eyes. When the keys of the whole house, and of every room in the house are given up to the King to be at his dispose, at his service, then he is entertained as a King, and honoured as a King, and va­lued and prized as a King: And so when all the keyes of the soul, and every room in the soul, and every faculty of the soul are gi­ven up to God to be at his dispose, at his service, then God is enter­tained as a God, and honoured as a God, and valued and prized as a God, but not till then. And by these five hints (if you will not put a cheat upon your own souls) you may know whether God sits in the uppermost room of your hearts, or no; and whether God be set up in your hearts above all, and whether he be indeed your great all, or your all in all. But

Ninthly, 9 If God be thy porti­on, then there is no losse in all the world that lies so hard and so [Page 325]heavy upon thee, as the losse of thy God; there is no losse under heaven that doth so affect and af­flict a man that hath God for his portion, as the losse of his God. David met with many a loss, but no loss made so sad and so great a breach upon his spirit, as the losse of the face of God, the losse of the favour of God, Psal. 30.6, 7. In my prosperity I said, I shall never be mo­ved; Lord, by thy favour thou hast made my mountain to stand strong; thou didst hide thy face, and I was troubled: The Hebrew word Bahal signifies, And so this Hebrew word Bahal you have again in that Dan. 5.9. to expresse the greatnesse of Belshaz­zars trouble and terrour, when he saw the hand­writing upon the wall, & when none of his wise men could read the wri­ting, &c. to be greatly troubled, to be sorely terrified, as you may see in that 1 Sam. 28.21. And the woman came unto Saul, and saw that he was sore troubled: Here is the same Hebrew word Bahal. Saul was so terrified, affrighted, and dis-animated with that dreadful news that the Devil in Samuels likenesse told him, that [Page 326]his very vital spirits so failed him, that he fell into a fainting deadly swoon: And it was even so with David upon Gods hiding of his face; David was like a withered flower that had lost all its sap, life, and vigour, when God had wrapt up himself in a cloud. The life of some creatures lieth in the light and warmth of the Sun; and so doth the life of the Saints lie in the light and warmth of Gods countenance: And as in an E­clipse of the Sun there is a droop­ing in the whole frame of Na­ture; so when God hides his face, gracious souls cannot but droop and languish, & bow down them­selves before him. Many insensi­ble creatures (some by opening and shutting, as Marigolds and Tulips, others by bowing and inclining the head, as the Solsequy and Mallow-flowers) are so sensible of the presence and absence of the Sun, that there seems to be such a simpathy between the Sun and them, that if the Sun be gone or [Page 327]clouded, they wrap up themselves, or hang down their heads, as be­ing unwilling to be seen by any eye but his that fills them; and just thus it was with David, when God had hid his face in a cloud. And it is very observable, that Job did bear up very sweetly, bravely, pa­tiently, and nobly under all his great losses of children, estate, &c. but when the arrows of the Al­mighty were got within him, then he complains, Job. 6.1, 2, 3, 4, 5. that his grief was heavier than the sands of the sea: and when the face of God was hid­den from him, how sadly doth he lament and bewail the withdraw­ings of God; Behold, I go forward, but he is not there; and backward, Ch. 23.8, 9. but I cannot perceive him; on the left hand where he doth work, but I cannot be­hold him; he hideth himself on the right hand, that I cannot see him. You know there is no pain more grie­vous and tormenting, than that of breaking the bones: Now David again and again pitches upon this, to hint unto you that dreadful [Page 328]smart and pain that his soul was under, Psal. 38.8. Psa. 51.8. when he had lost his com­munion with God, and when his God was withdrawn from him, and had hid his face from him. And so the Church sadly laments the losse of her beloved in that Solomons song 5.6. I opened to my be­loved, but my beloved had withdrawn himself, and was gone; my soul failed when he spake; or he was gone, he was gone. Now this passionate dupli­cation speaks out her very great grief and trouble: Like a sad widdow she sits down and wrings her hands, and cries out, he is gone, he is gone. My soul failed me, or as the Hebrew hath it, Naphshi Jatsa, My soul went out of me, I was even as an astonished creature, I was even as a dead creature, to note how greatly and how deeply she was troubled and perplexed upon the account of his withdrawing from her. O the fear, the terrour the horrour, the dread, the grief, the sorrow that fell upon the Spouses heart, when her beloved had turn­ed [Page 329]his back upon her. And so it was with Mary, John 20.11, 12, 13. But Mary stood without at the Sepul­chre weeping, and as she wept she stoop­ed down and looked into the Sepulchre, and seeth two Angels in white, sitting, the one at the head, and the other at the feet, where the body of Jesus had lain: and they said unto her, Woman, why weepest thou? she saith unto them, Be­cause they have taken away my Lord, and I know not where they have laid him. Of all losses Mary was least able to bear the loss of her Lord, that losse was so great, and so heavy a losse, that she was not able to stand under it with dry eyes: Mary's mourning for the losse of her Lord was like that of Hadadrimmon in the Valley of Me­giddon. Zech. 12.11. There is no loss that comes so neer to a Christians heart, as the losse of his Lord: A Christian can a thousand times better bear the losse of his name (which next to his soul and his grace is the best Jewel that he hath in all the world) the losse of his estate, the [Page 330]losse of his liberty, the losse of his neerest and dearest relations, yea, the very losse of his life, than he can bear the losse of his God.

You see how sadly Micah takes on for the losse of his wooden gods, in that Judg. 18.23, 24. And they cried unto the children of Dan, and they turned their faces, and said unto Micah, what aileth thee, that thou co­mest with such a company? And he said, ye have taken away my gods which I made, and the Priest and ye are gone away, and what have I more? and what is this that ye say unto me, what aileth thee? Now if Micah was so affected and afflicted upon the loss of his Idol gods, his wooden gods, what cause then have Christians to be deeply affected and afflicted, when they come to lose their God, which is the true God, the living God, the onely God, and the God of Gods. You know, that when Sampsons locks were cut off, Judg. 16.19, 20, 21. his strength was gone; and therefore though he thought to go out, and [Page 331]do as great things as he had for­merly done, yet he found by wo­ful experience that he could not; for now he was become as another man: and it is just so with the choicest Saints, when their God is gone, their locks are cut, and their strength is gone, their doing strength, and their suffering strength, & their bearing strength, and their wrestling strength, and their prevailing strength, &c. is gone, when their God is gone; yea, when God goes, all goes: when the King removes, all his train followes; when God goes, Qui te non habet Do­mine Deus, totum per­didit. Bern. com­forts go; vvhen God goes, joyes go; vvhen God goes, peace goes; vvhen God goes, prosperity goes; vvhen God goes, friends go; vvhen God goes, all content and satisfaction goes; and therefore it is no vvonder to see a Christian better bear any losse than the losse of his God, for in losing of him he loses all at a clap. A Christian counts it his only happinesse to en­joy his God, and his onely unhap­pinesse [Page 332]to be deprived of him: the constant language of a Chri­stian is, None but God, none but God, as it vvas once the language of the Martyr, None but Christ, None but Christ.

Outvvard losses to some men have been unsufferably afflictive: one being turned out of his estate runs out of his vvits, another hangs himself vvith the same hands vvith vvhich he had for­merly told his portion. Menipus of Phenicia having lost his goods, strangled himself. Dinarcus Phi­don at a certain great losse cut his ovvn throat, to save the charge of a cord. When Henry the second had heard that his City Menze was taken, he let fall this blasphemous speech, I shall never (said he) love God any more, that hath suffered a City so dear to me to be taken a­way from me. Suotenius. And Augustus Cae­sar (in whose time Christ was born) was so troubled and asto­nished at the losse and overthrow [Page 333]that Varus gave him, that for cer­tain moneths together he let the hair of his head and beard grow without cutting, and sometimes he would run his head against the very doors, and cry out, Quintilius Varus, deliver up my Legions a­gain, Quintilius Varus, deliver up my Legions again, &c. I might give you many sad instances neerer home, but that I love not to harp upon so sad a string. But certain­ly no outward losses can lie so hea­vy upon the spirit of a worldling, Compare the 77. and the 88. Psalms to­gether. as the losse of God lies upon the spirit of a Saint. I have read of a religious woman, that having brought forth nine children, pro­fessed, that she had rather indure all the pains of those nine Tra­vails at once, than indure the mi­sery of the losse of Gods presence. A man can better bear any losse than the losse of his box of Jew­els, and than the losse of his Wri­tings and Evidences that he hath to shew for his estate; and there­fore when his house is on fire, he [Page 334]doth not cry out, O save that bed, or that chest, or that dish, or that stool, &c. but he cries out, O save my box of Jewels, O save my Writings, I care not though all be consumed, so my box of Jewels, and my Evidences be but saved. Now God is a Christians box of Jewels, he is a Christians grand e­vidence that he hath to shew for another world; and therefore his greatest fear is of losing his God, and his greatest care is of keeping his God; If his box of Jewels be safe, then all is safe; but if they are lost, all is lost; and how then is it possible for a Christian to bear up bravely under the losse of all? A man may bear up bravely un­der the losse of his Lumber, and and under the losse of his hous­hold-goods, so long as his Jewels are safe, and his Writings are safe; but if his box of Jewels should be lost, and his Writings should be burnit, why then he wrings his hands, and cries out, O I am un­done, I am undone, I am undone: [Page 335]So a Christian can bear up bravely under this worldly losse, and that worldly loss, and the other world­ly losse so long as he enjoyes his God, but when he hath lost his God, O then he cannot but wring his hands, and cry out, I am un­done, I am undone, I am undone, I have lost my God, and in losing of him I have lost my life, I have lost my love, I have lost my joy, I have lost my Crown, I have lost my heaven, I have lost my happi­nesse, I have lost my all. O Chri­stians, if God be your portion, it will be thus with you upon the loss of your God. But

Tenthly, 10 If God be thy porti­on, then thou wilt set the highest price, value, Psal. 16.3. Pro. 12.26. & ch. 28.6. & esteem upon those that have God for their portion. A man that hath God for his por­tion never values men by their arts; parts, gifts, gay cloaths, gold chains, no nor by their birth, bree­ding, high offices, or great pla­ces, no nor by their outward dig­nities, [Page 336]honours, or riches, &c. but by their interest and propriety in God. A man that hath God for his portion prizes a poor ragged Lazarus that hath God for his por­tion before a rich Dives that hath onely gold for his portion. If thou hast God for thy portion, then there is no man in Court, City, or Countrey to that man that hath God for his portion, then there is no man in a Parish, a County, a Kingdome to him that hath God for his portion; a man that hath God for his portion hath an high­er esteem and a greater respect for a Job, though stript of all, and sitting upon a dunghil, than he hath for a wicked Ahab, though sitting on his royal Throne. Paul set an higher price upon Onesimus, Phil. 10.12, 17. 2 Tim. 4.17 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. And King Ingo valued poor rag­ged Christians that had God for their portion, above all his glitter­ing [Page 337]Pagan Nobles that had onely 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 that had God for their portion should be his Con­sorts and fellow-Princes in heaven. Look, as men that have their portion in this world do value men according to their worldly portions; so that they that have most gold and silver, and they that have most Lordships and Lands, they are the best men, the happiest men, the only men in their eyes: So a Christian that hath God for his portion, he sets the highest va­lue upon those that have God for their portion, and there are no men in all the world that are so high in his books as they are. A man that hath an interest in God loves none, nor likes none, nor ho­nours none, nor delights in none, nor exalts none, nor values none to those that have God for their portion; though the men, the [Page 338]great men of this world may sit in the uppermost seats at his table, yet they that 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 that hath God for his portion is more worth than all the souls in the world that have only the world for their portion. A man that hath God for his por­tion, cannot but set a very high value upon all those that have God for their portion, though in disputable things they may differ from him. A man that hath God for his portion had rather live with those that have God for their portion in a prison, in a dungeon, than live with those that have on­ly the world for their portion in a royal Palace. As Algerius an I­talian Martyr was wont to say, that he had rather live in prison with Cato, than with Caesar in the [Page 339]Senate-house. And Doctor Taylor the Martyr rejoyced 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. Psa. 105.22 When Joseph was in Egypt the Scri­pture saith (according to the He­brew phrase) That he tied the Princes of Pharaohs Court about his heart; so a man that hath God for his portion, he doth as it were tie those that have God for their portion a­bout his heart; O he is alwayes best when they are most in his eye, and neerest to his heart; 'tis his happinesse on this side happinesse to enjoy communion with them, and 'tis the greatest unhappinesse in this world to be separated from them. Psa. 120.5, 6, 7. A man that hath God for his portion values the company of such that have God for their por­tion above all other company in the world, and he values the fa­vour of such above all other mens favour in the world, and he values the prayers of such [Page 340]above all other mens prayers in the world, and he values the coun­sel of such above all other mens counsel in the world, and he va­lues the experiences of such above all other mens experiences in the world, and he values the interest of such above all other mens in­terest in the world, and he values the hopes and expectations of such above all other mens 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 mens displeasure and an­ger in the world. But

Eleventhly, 11 If God be your por­tion, then you are his portion; if you have an interest in God, then God hath an interest in you; if you have a propriety in God; then God hath a propriety in you; if God be truly yours, then you are really his, Cant. 2.16. My beloved is mine, and I am his; Psal. 119.94. [Page 341] I am thine, save me; There are none that have that large interest and propriety in the Saints that God hath, Zech. 2.12 And the Lord shall inherit Judah his portion in the holy land, and shall chuse Jerusalem again. I am not mine own, I am not sins, I am not Satans, I am not the worlds, I am not friends, I am not re­lations, but I am thine, save me, I am really thine, I am to­tally thine, I am sole­ly thine, I am everlastingly thine, save me; Ezek. 16.8. I entered into covenant with thee, and thou becamest mine; Deut. 32.9. For the Lords por­tion is his people, Jacob is the lot of his inheritance: though Gods people are despised of the world, yet they are dear to God, for they are his portion. In those 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 Lords people are as dear to God, and as neer 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. [Page 342] Many Pastors have destroyed my Vine­yard, they have trodden my portion un­der foot, they have made my pleasant portion (or as the Hebrew hath it, my portion of desire, or of delight) a desolate wildernesse. Gods people are not onely his portion, but they are his pleasant portion, yea, they are his desireable portion, his de­lightful portion. If the Lord be your portion, then you are his in­heritance, Isa. 19.25. and his pe­culiar treasure, Exo. 19.5. and his glory, Isa. 46.13. and his orna­ment, Ezek. 7.20. and his throne, Jer. 4.21. and his Diadem, Isa. 62. [...]. and his jewels, Mal. 3.17. These Scriptures speaks out plainly and clearly that great propriety and in­terest that God hath in all those that have a propriety and interest in him. O Sirs, look that as in all God hath you have an interest, so in all that you have God hath 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 [Page 343]are sincerely for God; and as God is wholly for you, so you are whol­ly for God; and as God is onely for you, so you are onely for God; and as God is in all things for you, so you are in all things for God; and as God is at all times for you, so you are at all times for God. O Sirs, there are none under heaven that have that interest in you as God hath, if indeed he be your por­on. Look what interest the head hath in the members, the husband in the wife, the father in the child, the Lord in his servant, the Gene­ral in his souldier, and the Prince in his subject, that, all that, and more than that hath God in all those that have an interest in him. There is no man in the world that hath such an interest in himself, as God hath in him, if indeed God be his portion. Sinne cannot say to a man that hath God for his portion, Thou art mine; nor Satan cannot say to a man that hath God for his portion, Thou art mine; nor the World cannot [Page 344]say to a man that hath God for his portion, Thou art mine; nor the Creature cannot say to a man that hath God for his portion, Thou art mine; it is onely God that can say to such a man, Thou art mine. As in marriage, none can say, This woman is mine, but the husband; so none can say to a man that hath God for his porti­on, Thou art 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 wisdome, and my counsel, and my righteousnesse, and my consolation, and my sal­vation, and my portion, and my light, and my life, and my love, and my rock, Psa. 8.1, 2. and my fortresse, and my deliverer, & my strength, and my buckler, and my high tower, and my help, and my hap­piness, and my blessedness, and my all in all, but he that hath God for his portion; so none but God can look upon a gracious person, and say, This gracious person is mine, [Page 345]he is my bride, my child, my friend, my favourite, 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 joyes and delights are termina­ted in me. But

Twelfthly, 12 If God be your por­tion, then certainly the least of God is very dear and precious to you: O 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 con­cernment 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 [Page 346]precious; so the very least of God is very precious to that man that hath God for his portion. Look, as every little piece and parcel of a worldly mans 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 that hath God for his portion. The least glimpse and manifestations of the love and favour of God, the least taste of the mercies of God, the least anoint­ings of the Spirit of God, the least cōmunications of the grace of God, & the least drops of the consolati­ons of God, are exceeding sweet & precious to him that hath God for his portion: The least good look that a man hath 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 exceed­ing precious to that man that hath God for his portion: Psal. 84.10. One day in thy Courts is better than a thousand else­where: he doth not say, one year [Page 347]in thy Courts is better than a thou­sand elsewhere, but one day in thy Courts is better than a thousand els­where; nor he doth not say, one quarter of a year in thy Courts is better than a thousand elsewhere, but one day in thy Courts is better than a thousand elsewhere; nor he doth not say, one moneth in thy Courts is better than a thousand else­where, but one day in thy Courts is better than a thousand elsewhere; to shew, that the very least of God is exceeding precious to a gracious soul that hath God for his porti­on.

Now by these twelve particulars you may all know whether God be your portion or no, except you are resolved before-hand to put a cheat upon your own immortal souls, and so to make your selves 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 [Page 348]your own spirits, that God is your portion, and that you have an un­doubted interest and propriety in God, O then I would upon the knee of my soul intreat, and be­seech you, (I might say, charge and command you) to evidence and declare to all the world your interest and propriety in God.

But you will say, how should we evidence and declare to the world our interest and propriety in God? we are willing to do it, if we did but know how we should do it. Why then thus:

First, 1 Evidence and declare your interest and propriety in God, Num. 11.29 John 1.39-49. Ch. 4.28, 29, 30. Acts 10.24, 25, 27. by your labouring and indeavouring with all your might to draw on o­thers to get an interest and propri­ety in God. O Sirs, have you been convinced of the necessity and excellency of interest and pro­priety in God? have you experi­enced the profit, the sweet, the comfort, and the happinesse of [Page 349]propriety and interest in God? and how then can you but strive, as for life, to perswade others to look af­ter their interest and propriety in Christ, as the one thing necessary? Judg. 14.8, 9. When Sampson had tasted honey, he gave his father and mother some with him. O my brethren, propriety and interest in God is so sweet a morsel, that I cannot see how it is possible for a man to tast of it, and not to commend it to o­thers; they that have tasted, that the Lord is gracious, cannot but cry out with the Psalmist, O tast and see that the Lord is good. Psal. 34.8. Propri­ety and interest in God will never make a man a churle, it will never work a man to make a monopoly of so rare a jewel as that is. O the servent prayers! O the burning desires! O the vehement wishes! O the strong indeavours of such that have an interest and propriety in God, to draw on others to seek af­ter an interest and propriety in God! All true propriety and in­terest in God is of a diffusive na­ture, [Page 350]it is like light that will spread it self over all, it is like leaven that will run through all, it is like Maries box of sweet ointment that filled all the house with the sweet scent thereof. If thou art a Mi­nister, Act. 26.29 evidence thy propriety in God, in doing all thou canst to provoke those that are under thy charge to secure their propriety in God; other things cannot be se­cured, but propriety in God may be secured. If thou art a Magi­strate that hast a propriety in God, Josh. 24.15 evidence it by doing all thou canst by thy commands, and by thy counsel, and by thy example, and by thy prayers, to perswade, and win others over to be restlesse, till they have secured their interest and propriety in God. If thou art a father that hast interest and propriety in God, O then let thy soul be still in travail for thy chil­dren, till Christ be formed in them, till they are new-born, and till they have experienced the pow­er and sweet of propriety and in­terest [Page 351]in God. But

Secondly, 2 Evidence your pro­priety and interest in God, by kee­ping far off from all such sinful courses, practises, and compliances that may any ways put your selves or others to question the truth of your propriety and interest in God. Thus did those worthies, of whom this world was not worthy, in that Heb. 11. Num. 4.5. to 13. 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 wayes soil them. O beloved, it highly concerns you that have an interest and propriety in God, to look narrowly to your hearts, words, works, and wayes, and to see that there be such a covering of grace and holinesse, such a co­vering of care, fear, wisdome, watchfulnesse, and circumspection over your whole man, that no scandalous sins, pollutions, or de­filements [Page 352]be found upon you, Rev. 14.3, 4, 5. Chap. 3.4. ac­cording to that exhortation of the Apostle, in that Phil. 2.15. That ye may be blamelesse, and harmlesse, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine (or shine ye) as lights in the world. 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 hath 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 a force and prevalency to keep your souls from all those enormities and wicked compliances that may in the least occasion you or others to question your propriety and interest? re­member Francis Spira, and trem­ble. You know a Scrivener may by one great blot at last spoil all [Page 353]that he hath done for many dayes before upon a large Pattent 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 vertuous life, and raze out all the visible golden characters of di­vine graces, that once seemed to be printed upon the soul. Look, as one drop of ink coloureth a whole glasse of clear water; so one gross sin, one shameful action, one hours compliance with any thing of An­tichrist will colour 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 colour all the good prayers that ever 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 sinne, and [Page 354]keep off from all sinful complian­ces, as you would keep off from hell it selt. But

Thirdly, 3 Declare and evidence your propriety and interest in God by maintaining and keeping up the sense of your interest and proprie­ty in God, in opposition to all o­ther interest whatsoever; main­tain your interest in God, in oppo­sition to sins interest, and in oppo­sition to Satans interest, Psal. 63.1. Rev. 14.1, 2, 3, 4. and in op­position to the worlds interest, and in opposition to Antichrists inte­rest, and in opposition to all carnal and superstitious interests; as Moses did, Num. 14. and as Joshuah 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, Psal. 69.9. Psa. 15.5. and his anger and indignation cannot but swell against every thing and every inte­rest that threatens to make a breach upon his interest and pro­priety [Page 355]in God. A man that hath an interest and propriety 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 are but whetstones to his fortitude; he incourages his soul in the face of all oppositions and dangers, as He­zekiah once did his souldiers in that 2 Chron. 32.7, 8. Be strong and coura­gious, be not dismayed for the King of Assyria, nor for all the multitude that is with him; for there be more with us, than with him: With him is an arm of flesh, but with us is the Lord our God, to help us, and to fight our battels. And the people rested themselves upon the words of Hezekiah, King of Ju­dah. 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 doubtlesse such fools as these have never experienced [Page 356]the sweet of propriety and interest in God. Without all peradventure there were many broad jests and many bitter scoffs broken upon Noah, whil'st he was a building of his Ark; the people laugh't at him, and derided him, and thought the poor old man doted and dreamed, not as we say of a dry Summer, but of a wet Winter: but yet Noahs propriety and interest in God being clear, Noah begins his work, and goes on his work, and never cea­ses till he had finished that work that God had set him about.

Alciat observes in one of his Em­blems, that a dog then barketh most, when the Moon is at fullest; (but whether it be by some special influence that it then worketh in the dog; or whether it be occasi­oned by the spots in the Moon re­presented unto him in the forme and shape of another dog, I shall not conclude:) but yet let the dog bark never so much, the Moon will run her course, she will walk her station securely through the [Page 357]Heavens, though all the dogs in the Town bark never so fiercely at her; so a man that hath an inte­rest and propriety in God (and knows it) he is like the Moon, he will hold on his course heaven-wards, and holinesse-wards, though all the lewd and debau­ched wicked wretches in City and Countrey should bark at him, and deride him, and oppose him, and speak all manner of evil against him. Propriety and interest in God will make a man set light by all such paper-shot, yea, it will carry him through the pikes, not onely 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

Fourthly, 4 Declare and evidence your propriety and interest in God by your sweet and noble carriage and deportment towards those that have an interest and propriety [Page 358]in God. Look, as a child carries it in a different way to his Father to what he doth to others, so you must carry it in a different way towards those that have an inte­rest and propriety in God, to what you do towards those that have no interest nor propriety at all in God. Though a wife be very kind and courteous to all comers and goers, yet she carries it in a ve­ry different way to her husband from what she doth to all others, she carries it with a great deal more kindnesse, and sweetnesse, and tendernesse, and familiarnesse, and noblenesse, &c. towards her husband, than she doth towards o­thers, whether they be friends or strangers: And just thus should you carry it towards those that have a propriety and interest in God. I have not faith enough to believe that such men have any in­terest and propriety in God, who carry it very strangely and proud­ly, and churlishly, and scornfully, and deridingly, and tyrannically, [Page 359]and disdainfully, and enviously, and maliciously, and rigorously, and sowrly, and bitterly, &c. to­wards those that have an interest and propriety in God, and yet car­ry it at the same time very fairly, and sweetly, and courteously, &c. towards such wretches that have no interest or propriety in God at all, yea, to such that blaspheme his Name, and that prophane his Sabbaths, and that pollute his Or­dinances, and that trample upon his mercies, and that despise his warnings, and that are given up to their own hearts lusts, and that live as if there were neither God, nor heaven, nor hell. But

Fifthly, 5 Evidence your interest and propriety 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 minde to do; evidence your interest in God, Matth. 5.44, 45, 46, 47, 48. by doing singular things for God, by doing such things for God that are above [Page 360]their reach that have no interest nor propriety in God at all; As by denying your selves, your sin­ful selves, your natural selves, and your religious selves; and by keeping a singular guard upon your owne hearts, words, and wayes; and by stepping over the Worlds Crown to take up Christs Crosse, Heb. 11. as Moses did; and by lessen­ing your selves to greaten Christ, as John did; Joh. 3.30, 31, 32. and by lifting up of Christ above your lusts, above your selves, above the world, a­bove outward priviledges, above your performances, above your arts, Phil. 3.7, 8, 9. parts, and gifts, as Paul did; and by blessing a taking God as well as a giving God, Job 1. as Job did; and by rejoycing and glorying in all the afflictions and sufferings that befalls you for Christs sake and the Gospels sake, as the Apo­stles and primitive Christians did; and by chusing to suffer rather than to sin, Heb. 11. as those Worthies did of whom this world was not wor­thy; and by keeping of your [Page 361]selves from the defilements, pol­lutions, and abominations of the times, as some in Sardis did; Rev. 3.4. and by following of the Lamb where­soever he goes, as those hundred fourty and four thousand did, who had their fathers name written in their foreheads. O Sirs, Chap. 14.1, 2, 3. 4, 5. it is infi­nitely better not to challenge any interest or propriety in God at all, then to pretend high as to interest and propriety in God, and yet to do no more for God (nay it may be not so much) than they that have no interest nor propriety in God at all. But

Sixthly and lastly, 6 Evidence your interest and propriety in God, by falling roundly in with the in­terest of God, in opposition to all carnal interests in the world. O Sirs, the interest of God will by degrees eat out and swallow up all other interests in the world. Look as Pharaohs lean kine eat up the sat, Gen. 41.4. Exod. 7.11, 12. and as Aarons rod swallowed up the Egyptians rods, so the in­terest [Page 362]of God will in time eat up and swallow up all that superstiti­ous carnal worldly Antichristian and Satanical interest that men la­bour now to uphold with all their might; Isa. 8 9, 10. Dan. 2.35. Then was the iron, the clay, the brasse, the silver, and the gold broken to pieces together, and became like the chaff of the Summer threshing-floors, and the wind carried them away, that no place was found for them; and the stone that smote the I­mage became a great mountain, and filled the whole earth. Verse 44. And in the dayes of these Kings shall the God of heaven set up a Kingdom, which shall never be destroyed; and the King­dome shall not be left to other people, but it shall break in pieces, and consume all these Kingdomes, and it shall stand for ever. And so, Chap. 7.27. And the Kingdom & dominion, & the greatness of the Kingdom under the whole Heaven shall be given to the people of the Saints of the most High, whose Kingdom is an ever lasting Kingdome, and all Domini­ons shall serve and obey him. Rev. 17.12, 13, 14. And the ten hornes which [Page 363]thou sawest, are ten Kings, which have received no Kingdome as yet; but re­ceive power as Kings one hour with the beast: these have one mind, and shall give their power and strength unto the beast: these shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of Lords, and King of Kings, and they that are with him, are called, and chosen, and faith­ful. 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, &c. And therefore all you that have an interest and propriety in God, e­vidence it by your ready and reso­lute falling in with the interest of God. Believe it, they that fall in with the interest of God, fall in with the strongest side, and will be [Page 364]sure to carry it against ten thou­sand worlds: What is the stubble to the flames? what is weaknesse to strength? what is impotency to omnipotency? what is folly to wisdome? what is emptinesse to fulnesse? no more are all the car­nal interests in the world to the in­terest of God; and therefore thrice happy is that man that falls time­ly and cordially in with the in­terest of God.

But now, if upon trial and exa­mination any of you shall finde 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 persons to labour with all their might, yea, to la­bour as for life, to get the Lord to be their portion. O Sirs, 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, till this be done there is no­thing done that will do you good [Page 365]in another world. O Sirs, your lives lies upon it, your souls lie up­on it, eternity lies upon it, your all lies upon it, and therefore you had need be restlesse, till you have gai­ned the Lord to be your 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 leave to propose these follow­ing Considerations.

First, Consider, 1 that thy present portion, thy present condition is but miserable and cursed: Levit. 26. Deut. 28. All the earth was curst upon mans fall, and till fallen man comes to be in­terested in God, all his earthly en­joyments are curst unto him, his honours are curst, and his riches are curst, and his preferments are curst, and his pleasures are curst; the whole portion of his cup is no­thing but a little cursed vanity, Job 20.23, 24, 25, 28, 29. When he is a­bout to fill his belly, God shall east the [Page 366]fury of his wrath upon him, and shall rain it upon him while he is eating. He shall flee from the iron weapon, and the bowe of steel shall strike him through. It is drawn, and cometh out of the body; yea, the glistering sword cometh out of his gall; terrours are upon him. The increase of his house shall depart, and his goods shall flow away in the day of his wrath. This is the portion of a wicked man from God, and the heritage appoin­ted unto him by God. And so Chap. 24.18. He is swift as the waters, their portion is cursed in the earth; he beholdeth not the way of the Vineyards. Prov. 3.33. The curse of the Lord is in the house of the wicked. Mal. 2.2. If ye will not hear, and if ye will not lay it to heart, to give glory unto my Name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings, yea, I have cursed them alrea­dy, because ye do not lay it to heart. There is a real curse, and a secret curse, an invisible curse, and an in­sensible curse that lies upon all their souls that have not God for their portion; Gal. 3.10. Cursed is [Page 367]every one that continueth 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, that enjoy not God for their portion; till a man comes to enjoy God for his portion, all his earthly portions are curst unto him, but when a man comes to enjoy God for his portion, then all his earthly portions are blest 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 be [Page 368]not your portion: and therefore, O how should this Consideration awaken every sinner to give God no rest till he hath given himself as a portion to him! But

Secondly, 2 Consider this, that there is yet a possibility of attain­ing God to be thy portion; Mark 14.36. Luk. 18.27. all the Angels in heaven, and all the men on earth do not know to the contrary, but that God may be thy portion, even thine. If thou art but heartily willing to be di­vorced from that wicked Trinity, the World, the Flesh, and the De­vil, there is no doubt but God will be thy portion. O Sirs, why hath God laid open so clearly and so fully the nature and incomparable excellency of this portion above all other portions before you, but to perswade your hearts, and to draw out your souls to look after this portion, and to make sure this portion, as that wherein all your happinesse and blessednesse lies? O that you were wise to consider, [Page 369]that now a prize, an opportunity is put into your hands that may make you for ever; you have all the wayes, 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 be not your portion, I shall be so bold to tell you, Hos. 13.9. that your destruction is from your selves. O Sirs, though God be a golden Myne, Pro. 2.2, 3, 4, 5, 6, 7. yet he is such a Myne that may be come at, if you will but dig, and sweat, and take pains to purpose; though he be a pearl of infinite price, yet Christ can pur­chase this Pearl for you; though he be a matchlesse and incompara­ble portion, yet he is such a porti­on as may be yours, as will be yours, if you are not wanting to your own souls. Why hath God sent his Ambassadours early and late? and why hath he, 2 Cor. 5.18, 19, 20. even to a miracle, continued them amongst you to this very day? but that they should acquaint you with his wonderful readinesse and willing­nesse [Page 370]to bestow himself as a porti­on upon you. Psa. 105.8. Ephes. 2.4. Psal. 86.15. 1 Pet. 11.3. Psa. 103.11. 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; yea, 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; and therefore there is no reason for any man to despair of obtaining of God for his portion. But

Thirdly, 3 Consider that God is a portion-sweetning 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 mans portion, and sorrow is another mans portion, and crosses and losses are a third mans portion, and reproaches and [Page 371]sufferings are a fourth mans por­tion, and sicknesse and diseases are a fifth mans portion, &c. But now 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, 24, 25. now this Tree was a type of Christ, who will certainly sweeten all our bitterest potions. The Church complained in that Lament. 3.15. That God had filled her with bitternesse (or as the Hebrew hath it, with bitternesses) and that he had made her drunken with wormwood; and yet this very Consideration, That the Lord was her portion, v. 24. sweetned all. If God be thy porti­on, there is no condition that can make thee miserable; if God be not thy portion, there is no condi­tion that can make thee happy: If God be not thy portion, in the midst of thy sufficiency thou wilt be in straits; Job. 20.22 if God be thy porti­on, in the midst of all thy straits thou shalt enjoy an all-sufficiency in an all-sufficient God. Till [Page 372]God be thy portion, O sinner, thou will never taste any thing but death and bitternesse in all thy comforts, and in all thy content­ments, and in all thy enjoy­ments. But

Fourthly, 4 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 meat that perisheth, John 6.27. Matt. 6.19. James 5.3. Eccles. 1. they are but moth-eaten and canker-eaten treasures, they are full of uncertainty, yea, they are all over vanity, they reach not beyond the line of this mortal life; they can neither fuit the soul, nor fill the soul, nor satisfie 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 'tis in [Page 373]straits, nor relieve the conscience when 'tis 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 likenesse 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 sons of men, to the souls of men. O 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 [Page 374]he should, till God be his portion; no man is secure from temporal, spiritual, or eternal judgments, till God be his portion: no man can be happy in this world, or blessed in another world, till God be his portion. O Sirs, it is not abso­lutely necessary that you should have this or that earthly portion, but 'tis absolutely necessary that you should have God for your por­tion; for if God be not your por­tion, all the Angels in heaven, nor all the men on earth cannot pre­vent your being miserable to all e­ternity.

Fifthly, 5 Consider, that till a man comes to have God for his portion he never comes to be temptation-proof: A man that hath God for his portion is temptation-proof, he will say when tempted, as Themi­stocles did, Give those bracelets to slaves; and as Basil did, who (when he was offered temporary honour, glory, and wealth, &c.) answered, Give me glory which [Page 375]abides for ever, and give me ri­ches which will indure for ever: And as he did, who being tempted with offers of mo­ney to desert his Re­ligion, When Phyrrhus tempted Fabricius the first day with an Elephant, so huge and monstrous a Beast, as be­fore he had not seen, and the next day with money and promises of honour, he answered, I fear not thy force, and I am too wise for thy fraud. If nature could do this, grace can do more. gave this ex­cellent answer, Let not any think, that he will imbrace o­ther mens goods to forsake Christ, who hath forsaken his own proper goods to follow Christ: And as that Martyr did, who when he had riches and ho­nours offered him, if he would re­cant, answered, Do but offer me somewhat that is better than my Lord Jesus Christ, and you shall see what I will say to you: And as Hormisda, a noble man in the King of Persia's Court did, who because he would not deny Christ, he was put into ragged clothes, deprived of his honours, and set to keep the camels; after a long time, the King seeing him in that [Page 376]base condition, and remembring his former Fortunes, he pitied him, and caused him to be brought into the Palace, and to be cloathed a­gain like a noble man, and then perswades and tempts him a­fresh to deny Christ, whereupon this noble Spirit presently rended his Silken Clothes, saying, If for these you think to have me deny my Faith, take them again, and so he was cast out with scorn the se­cond time: And what was that that made the Apostles temptati­on-proof, and that made those Worthies temptation-proof, Heb. 11. and that made the primitive Christians temptation-proof, and that made the Martyrs in Queen Maries dayes 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 til you come to enjoy God for your [Page 377]portion. Every blast & every wind of temptation will overset & over­turn that man that hath 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 doth abundantly evi­dence; whereas a man that hath God for his portion will stand fast like a rock in all storms, yea, in the face of all temptations he will be like Mount Zion that cannot be removed. Luther in Gen. Luther counsels every Christian to answer all temptati­ons with this short saying, Christia­nus sum, 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 thee with ho­nours, answer, The Lord is my por­tion; when they shall tempt thee with riches, answer, The Lord is my portion; when they shall tempt thee with preferments, answer, The [Page 378]Lord is my portion; and when they shall tempt thee with the favours of great ones, answer, The Lord is my portion; yea, and when this per­secuting world shall threaten thee with the losse of thy estate, an­swer, The Lord is my portion; and when they shall threaten thee with the losse of thy liberty, answer, The Lord is my portion; and when they shall threaten thee with the losse of friends, answer, The Lord is my portion; and when they shall threaten thee with the losse of life, answer, The Lord is my portion. O Sirs, if Satan should come to you with an apple, as once he did to Eve, tell him that The Lord is your portion; or with a grape, as once he did to Noah, tell him, that The Lord is your portion; or with a change of raiment, as once he did to Gehe­zi, tell him, that The Lord is your portion; or with a wedge of gold, as once he did to Achan, tell him that The Lord is your portion; or with a bag of money, as once he did to Judas, tell him that The Lord [Page 379]is your portion; or with a Crown, a Kingdome, as once he did to Moses, tell him, that The Lord is your portion. But,

Sixthly and lastly, 6 If God be not your portion, you will be mi­serable to all eternity; Psal. 11.6. Psal. 9.17. Isa. 33.14. Mat. 24. ult 2 Thes. 1.7, 8, 9, 10. Heb. 12.22, 23, 24. if God be 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 for ever from the glorious presence of God, Christ, Angels, and the spirits of just men made perfect must be your portion; as you may clearly see by comparing the Scriptures in the Margin toge­ther. If God be not your porti­on in this life, you shall never have him for your portion in another life; if God be not your portion here, he will never be your porti­on hereafter. O Sirs, if death should surprize you before God is your portion, you will as certain­ly go to hell, as God is in heaven; and therefore it infinitely concerns [Page 380]you to get God for your portion. There is no way in the world to make the King of terrours to be a King of desires to thy soul, O man, but by gaining God for thy portion. Or all terribles death will be most terrible and formida­ble to that man that hath not God for his portion. If thou shouldest live and die, O man, without ha­ving God for thy portion, it had been good for thee that thou hadst never been born; and if the day of thy birth had been the day of thy death, thy hell would not have been so hot as now thou wilt cer­tainly find it.

But now, methinks, I hear some crying out, O Sir, what shall we do that we may have God for our portion? O had we as ma­ny worlds at our dispose as there be stars in heaven, we would give them all that we might have God for our portion; O we now see that we can never be happy except God be our portion, yea, we now see that we shall be miserable to [Page 381]all eternity, except God be our por­tion; and 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.

First, 1 Labour to be very sensible that by nature you are without God, yea, at enmity with God, and alienated from the life and love of God, Ephe. 2.12 Rom. 8.7. Ephe. 2. [...] & ch. 4.18. and that by nature you are children of wrath and dis­obedience, and in actual armes and rebellion against the great God. O Sirs, never talk of having of God for your portion, till you come to see your selves without God, and till you come to judge your selves unworthy of God. Acts 2.39. Every man in his natural estate is afar off from God three manner of wayes:

First, In point of opinion and apprehension.

Secondly, In point of fellowship and communion.

Thirdly, In point of grace and conversion.

And till a man comes to be sen­sible of this, he will never desire God to be his portion. But

Secondly, 2 If you would have God for your portion, then you must trample upon all other por­tions, in comparison of God. Austin prayes, Lord (saith he) whatever thou hast gi­ven, take it all away, on­ly give me thy self. Luther pro­tested, that God should not put him off with the poor things of this world. O, go to God, and say, Lord, thou hast given me a portion in money, but this money is not thy self; thou hast given me a portion in lands, but these lands are not thy self; thou hast given me a portion in goods, but these goods are not thy self; thou hast given me a portion in jewels, but these jewels are not thy self; and therefore give me thy self, and I shall say, I have e­nough: Lord, had I all the world for my portion, yet I should be miserable for ever in that other world, except thou bestowest thy self as a portion upon my soul. [Page 383]O Lord, give me but thy self, and take away what thou pleasest; O give me but thy self, and take a­way all, strip me of all, and I shall with Job sit down and blesse a taking God, as well as a giving God. O go to God, and tell him with an humble boldnesse, that though he hath given thee many good things, yet all those good things will do thee no good, ex­cept he bestow himself upon thee, as the only good. O 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 thou canst not tell how to live one day without him, yea, that thou knowest not how to be happy one hour without him. But

Thirdly, 3 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 beleeving­ly, plead it out resolutely, plead it out incessantly. O Sirs, this choice promise is an hive full of heaven­ly honey, 'tis a paradise full of sweet flowers, 'tis a breast that is full of the milk of consolation; Isa. 66.11. and 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, Luk. 18.1. to the 9. v. follow him with this pro­mise as the importunate Widow followed the unjust Judge, and give [Page 385]him no rest, till he hath 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: O 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; O 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 any thing without God, with any thing below God, with any thing on this side God, with any thing but God; and therefore humbly in­treat him, and earnestly beseech him to be your God, and to be your portion. But

Fourthly, 4 If you would have God for your portion, Deut. 32.9 Jer. 12.10. Zech. 2.12. then you must be willing to be his portion; God is resolved upon this, that he will be no mans portion that is not willing to be his; you must make a resignation of your selves [Page 386]to God, if ever you would enjoy an 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 Gods dispose, as earthly portions are at your dispose, or else there will be no enjoying of God to be your God; God will ingage him­self to none that are not willing to ingage themselves to him; he that will not give his hand & 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 your selves to God with highest estimations, and with most vigorous affections, and with ut­most indeavours; according to that precious promise, Isa. 44.5. One shall say, I am the Lords, and another shall call himself by the name of Jacob, and another shall subscribe with his hand to the Lord, and sirname him­self by the name of Israel. God stands upon nothing so much as the giving up of your selves to [Page 387]him, nor he is taken with nothing so much as the giving up of your selves to him. Seneca do Benesic. l. 1. I have read of Aes­chines, who seeing his fellow-scho­lars give great gifts, viz. gold, sil­ver, and jewels to his Master So­crates, and he being poor, and ha­ving nothing else to bestow, he gave him himself, which the Phi­losopher most kindly accepted, e­steeming this present above all those rich and costly presents that his other Scholars had presented to him, and accordingly in love and sweetnesse he carried it to­wards him: So there is nothing that God accepts, loves, likes, and esteems like the giving up of a mans 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 thine, as they are to say, Lord, thou art ours, such shall never have God for their portion. But

Fifthly, 5 If you would have God [Page 388]for your portion, then you must take up Christ in your arms, and treat with God upon the credit of Christ; there is no acquaintance with God, Ephe. 2.16. Heb. 2.17. Col. 1.20, 21. Ephes. 1.6, 7. there is no reconcilia­tion to God, there is no union nor communion with God, there is no re-admission into the presence and favour of God without a Media­tor. God out of Christ is incom­prehensible, God out of Christ is exceeding terrible, Heb. 12.9. an absolute God is a consuming fire; and there­fore, sayes Luther, Nolo Deum abso­lutum, Let me have nothing to do with God himself. The blood of Christ, the blood of the Covenant is that and onely that that can ce­ment, re-unite, and knit God and man together. Themistocles un­derstanding that King Admittus was highly displeased with him, took up his young son into his armes, Plutarch in Vita. and treated with the father, holding that his Darling in his bo­some, and thereby appeased the Kings wrath. O Sirs, the King of Kings is offended with you, and [Page 389]upon the account of your sins he hath a very great controversie with you; Now there is no way under heaven to pacifie his wrath, and turn away his displeasure from you, but by taking up Christ in your armes, and by presenting all your suits in his name. There is no Angel in heaven, nor no Saint on earth, that can, or that dares to interpose between an an­gry God, and poor sinners; 'tis only Christ, Isa. 9.6. the Prince of peace that can make up a sinners peace with God, John 14.6. Jesus saith unto him, I am the way, the truth, and the life; no man cometh unto the Father but by me. There is no way to the Father, but by the meritorious blood of the Son; Isa. 33.14. there are none that can stand between everlasting burnings and us, but Christ. You shall not see my face, except you bring your brother Benjamin with you, said Joseph to his brethren; so sayes God, Sinners, sinners, you shall not see my face, Gen. 43.3, 6. except you bring Jesus with you; except you [Page 390]bring Christ in your armes, 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 poor sinners; and except Christ stops in, they will certainly fall under an eter­nal arrest, and be thrown into everlasting perdition and destru­ction. But

Sixthly, 6 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 proprie­ty to be had in God, except your hearts rise against that which first dis-united and dis-joynted you from God; sin and you must part, or God and you can never meet. You shall as soon make an accommodation between light and darknesse, 2 C [...]. 6.14 ult. heaven and hell, noon and midnight, as ever you shall [Page 391]be able to make an accommoda­tion between God and sinne. So long as sin remains ours, God will be none of ours: No Prince will be one with that Subject that lives in the practice of Treason and Rebel­lion against him. Pharnaces sent a Crown to Caesar at the same time that he rebelled against him, but he returned the Crown, and this message back, Fa­ceret imperata prius, Let him return to his obedi­ence first. No Prince will be one with him that hath kill'd his onely son and heir, and that da­ringly continues to hold up those bloody weapons in his hands wherewith he hath committed that horrid fact. There is no Adulteress that can be so shamelesly impudent, or so vainly confident, as to desire pardon of her jealous husband, or to expect an onenesse and a sweet­nesse with him, whil'st 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 that will never admit of peace or union with you, [Page 392]till you cease practising of Trea­son against him, and till you come to lay down your weapons of Re­bellion at his feet; he is that jea­lous husband that will never take you into an onenesse, into a neer­nesse and dearnesse with himself, till you come to abandon all your wanton lovers, and throughly 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 jealousie 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

Seventhly and lastly, 7 If you would have God for your portion, then you must wait upon him in the use of all holy means; In my for­mer Trea­tises I have spoken very largely about the use of holy means, e­specially in my last on Holi­nesse, and therefore a touch here must suffice. in the use of holy meanes God makes the clearest, the fullest, and the choicest discoveries of himself; in the use of holy means poor sin­ners [Page 393]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 fulnesse of God, the goodnesse of God, the gracious­nesse of God, the sweetnesse of God, and the wonderful freenesse, readinesse, and willingnesse of God to give himself as a portion to all such as see their need of him, and that are heartily willing to re­ceive him as their God and porti­on; and in the use of holy means God works in poor sinners a readi­nesse, a forwardnesse, and a blessed willingnesse to choose God for their portion, to close with God for their portion, to imbrace 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, viz. How God came to be their portion? they would all answer, by waiting upon him in the use of all those holy wayes [Page 394]and means that he had appointed for that purpose; and if the same question were put to all the Saints on earth that 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 that is in the use of holy means is in the way of obtaining God for his por­tion: But he that 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 onely mean such means that God himself hath appointed, comman­ded, instituted, and ordained. As for those means that are of mens inventing, devising, prescribing, commanding, and ordaining, a [Page 395]man may wait till dooms-day in the use of them before ever he will gain God for his portion; & there­fore they are rather to be declined, yea, detested and abhorred, than any way to be owned, minded, or used by any that would have God for their portion. Look, as all the worshippers of Baal got no­thing by all their wailing and cry­ing out from morning to night, 1 Kings 18. O Baal, hear us, O Baal, hear us; So they that wait upon God in inven­ted and devised worship will never get any thing by all their waiting; no, though they should wait from morning to evening, and from e­vening to morning, and cut and launce themselves till the blood gush out, as those foolish worship­pers of Baal did. And therefore as ever you would have God for your portion, be sure that you wait upon him onely in his own wayes, and in the use of his own means. And thus I have 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 that 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 Positions that may be of singular use to all such that have God for their portion. I shall begin with the Objections.

Methinks I hear some poor sin­ners ready to object and say, Object. O Sir, you have prest 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 infamous sinners as we are?

Now to this Objection I shall return these answers.

First, God is a free agent, 1 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,

Secondly, I answer, 2 that the Lord hath bestowed himself as a portion upon as great and as grie­vous sinners as you are. Psal. 68.18. Gen. 3.15. 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: 2 Kings 21. And Manasseh was a sinner of the greatest magnitude, his sins were of a skarlet dye, they reach't [Page 398]as high as heaven, 2 Chron. 33. and they made his soul as black as hell; for Witchcraft, Sorcery, Cruelty, I­dolatry, and Blood, he was a none­such; he sold himself to work all manner of wickednesse with gree­dinesse; he did more wickedly than the very heathen, whom the Lord abhorred; in all his actings he seemed to be the first-born of Satans strength; and yet the Lord freely bestowed himself as a por­tion upon him: and so, Ezek. 16.6, 8. When I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood live, yea, I said unto thee when thou wast in thy blood live. Now when I passed by thee, and looked upon thee, be­hold thy time was a time of love, and I spread my skirt over thee, and covered thy nakednesse, yea, I swore unto thee, and entered into a Covenant with thee, saith the Lord God, and thou becamest mine. And so, Isa 46.12, 13. Hear­ken unto me, ye stout-hearted, that are far from righteousnesse; I bring neer my righteousnesse, it shall not be far off, [Page 399]and my salvation shall not tarry; and I will place salvation in Zion for Israel my glory. Solomon, Mary Magdalen, Mathew, Zacheus, the Gaoler, 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, 10, 11. whose souls were red with guilt, and as black as hell with filth. God hath been ve­ry good to those that have been very bad, and therefore do not de­spair, O sinner, though thy sins are very great.

I have read a Story concerning a great Rebel that had made a great party against one of the Ro­man Emperours, Joh. Bodin. Com. weal. and Proclama­tion being sent abroad, that who­ever could bring in the Rebel dead or alive, he should have a great summe of money for his reward; the Rebel hearing of it, comes, and presenting himself before the [Page 400]Emperour, demands the sum of money proposed; the Emperour 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 Lanthorn, 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 whilst the white Flag of grace and mer­cy is held forth, they shall finde a marvcilous readinesse and for­wardnesse in God, not onely to pardon them, but also to bestow (not onely money, but) himself as a portion upon them. The great­est sinners should do well to make that great Scripture their greatest [Page 401]companion, Psal. 68.18. Thou hast ascended on high (speaking of Christ) thou hast led captivity captive, thou hast received gifts for men, yea, for the re­bellious also, (but to what purpose hath Christ received gifts, spiritual gifts, gracious gifts, glorious gifts, for men, for the rebellious? why 'tis) that the Lord God may dwell a­mongst them. But,

Thirdly, I answer, 3 that God hath given out an expresse pro­mise, that he will make such to be his people which were not his people, Hos. 2.23. I will have mercy upon her that had not obtained mercy, and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. In this precious promise God hath in­gaged himself to have a most sweet harmony, and a most inti­mate conjunction and communion with such a people as were not his people. But

Fourthly, I answer, 4 that God [Page 402]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 goodnesse, and for the honour of infinite fulnsse, as Gods bestowing of himself up­on the greatest of sinners. O Sirs, grace appears never so rich, nor never so excellent, nor never so glorious, as when it triumphs over the greatest sins, and when it falls upon the greatest sinners: Grace never shines, nor never sparkles, nor never becomes so exceeding glorious, as it doth when it lights upon the hearts of the greatest sin­ners. The greatest sinnes do most and best set off the freenesse and the riches of Gods grace; there is nothing that makes heaven and earth to ring and to sound out his praises so much as the fixing of his love upon those that are most un­lovely and uncomely, and as the bestowing of himself upon them [Page 403]that have given away themselves from him.

And 'tis further observable, that the greatest sinners, when once they are converted, do commonly prove the choicest Saints, and the rarest Instruments of promoting the honour and glory of God in the world. The Canaanites were a wicked and a cursed generation, They were of the race of cursed Cain. they were given over to all whore­dome, 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 Matth. 15.21-29. till 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 wisdome, zeal, humility, self-de­nial, love, courage, patience, faith, &c. And so Mary Magdalen was a notorious Strumpet, a common [Page 404]whore, among all the harlots none to Mary Magdalen, Mark 16 9 and she was one out of whom Christ cast seven Devils; and yet when she was changed and converted, Luke 7. O 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! Joh. 20. Some report, that after our Saviours resurrecti­on she spent thirty years in weep­ing for her sins in Galba. And Paul, you know, was a very grie­vous sinner, but after his conversi­on, O what a rare, what an emi­nent, what a glorious instrument was he in bringing of souls to Christ, and in building up of souls in Christ! 2 Cor. 11. O what a noble drudge was he for Christ! O how fre­quent! O how fervent! O how abundant was he in the work of the Lord, &c. And indeed in all ages, the greatest sinners when once they have been converted, [Page 405]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,

Fifthly, I answer, 5 that of all sin­ners the greatest sinners do un­doubtedly stand in the greatest need of having of God for their portion. Look, as they that are most wounded stand in most need of a Surgeon, and as they that are most sick stand in most need of a Physician, and as they that are in most danger of robbing, stand in most need of assistance; and as they that are in most peril of drowning stand in most need of a boat, and as they that are most impoverished stand in most need of relief, so they that are the greatest sinners stand in most need of having of God for their portion, for no tongue can ex­presse, 2 Thess. 1, 7, 8, 9, 10. nor no heart can conceive the greatnesse of that wrath, of [Page 406]that indignation, of that desolati­on, of that destruction, and of that damnation that attends and waits upon those great sinners that have not God for their portion; and therefore the greater sinner thou art, the greater obligation lies up­on thee to get God to be thy God and portion; for till that be done, all thy sins in their full number, weight, guilt, and aggravating circumstances will abide upon thy soul. But

Sixthly and lastly, 6 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 that 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 [Page 407]work for God to dissolve the world, and to raise the dead; and yet doubtlesse 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; and therefore there is ground for the greatest sinners to hope that the Lord may bestow himself as a por­tion upon them. But

Secondly, Object. 2 Others may object and say, hereafter we will look after this portion; for the present we are for living in the world, we are for a portion in hand, we are for laying up portions for our selves, and providing portions for our posterity; we are first for lay­ing up of earthly treasures, and when we have done that work to purpose, then we will do what we can to obtain this excellent and glorious portion that you have [Page 408]been so long a discoursing on, &c. Now to this Objection, I shall thus answer:

First, 1 Thus to act is to run counter-crosse to Christs express commands, Mat. 6.33. But seek ye first the Kingdome of God, and his righteousnesse, and all these things shall be ad­ded unto you: The Greek word [...] signifies a cast­ing in as an overplus, as some over-weight, mea­sure, or number. And so ver. 19, 20. Lay not up for your selves treasures upon earth, where moth and rust doth corrupt, and where theeves break through, and steal; But lay up for your selves treasures in hea­ven, where neither moth nor rust doth corrupt, and where theeves do not break through nor steal. And so in that Joh. 6.27. Labour not for the meat that perisheth, but for the meat which endureth to everlasting life. O Sirs, to act or run crosse to Gods ex­presse command (though under pretence of Revelation from God) is as much as a mans life is worth, as you may see in that sad story, [Page 409]1 Kings 13.24. O Sirs, 'tis a dan­gerous thing to neglect one of his commands, who by another is a­ble to command your bodies into the grave, and your souls into hell at his pleasure: Shall the wife make conscience of obeying the commands of her husband? and shall the child make conscience of obeying the commands of his fa­ther? and shall the servant make conscience of obeying the com­mands of his Lord? and shall the souldier make conscience of obey­ing the commands of his Gene­ral? and shall the subject make conscience of obeying the com­mands of his Prince (though he be none of his Council?) and will not you make conscience of obey­ing his commands that is the Prince of the Kings of the earth, 1 Rev. 5. But

Secondly, Who but children, 2 mad men, and fools in Folio, will pitch upon a lesse good, when a greater good is offered to them? [Page 410]what madnesse and folly is it for men to pitch upon bags of coun­ters, Children, mad men, and fools will part with a pearl for a pippin. when bags of gold are laid before them? or for men to chuse an hundred pounds per annum for life, when rich inheritances and great Lordships are freely offered to be made over to them for ever? What were this but Esau-like to prefer a messe of pottage before the birth-right? and yet this is the present case of these Objectors. God is that rich, that great, that glorious, and that matchlesse por­tion that is held out, and freely of­fered and tendered in the Gospel to poor sinners, and they neglect, slight, and reject this blessed offer, and fix their choice, their love, their hearts, their affections upon the perishing vanities of this world. O the folly of such, that at a Feast feed upon kickshawes, and never taste of those substantial dishes that are for nourishment! O the madnesse of such that pre­fer the flesh-pots of Egypt before the dainties of Canaan! Would [Page 411]not such a Merchant, such a Tradesman be pointed at as he goes along the streets for a fool, or a mad man, that should neglect such a season, such an opportuni­ty, such an advantage, wherein he may be made for ever (as to the world) and all because he is resol­ved first to secure such a bargain of rags, or such a bargain of old shooes, which will turn but little to his advantage when he hath bought them? Surely yes: now this is the very case of the Objectors, for they neglect the present seasons, the present oppor­tunities of grace and mercy, and of being made happy for ever, by enjoying of God for their portion, and all because they are resolved first to secure the Treasures, the Rags of this World. Certainly, in the great day of account these will be found the greatest fools that have fool'd away such golden opportunities that were more worth than all the world, and all to secure the rags of the world. But

Thirdly and lastly, 3 How many thousands are now in hell? Matth. 7.22, 26, 27. how many thousands have now their part and their portion in that bur­ning lake, which burnes with fire and brimstone for ever and ever? Rev. 21.8. who thought when they were on earth that after they had laid up goods for many years with the fool in the Gospel, that then they would look after heavenly trea­sures, and secure God for their portion; but before they could find time or hearts to set about so noble work, divine vengeance hath overtaken them, and justice hath cut the threed of their lives, and given them their portion among hypocrites. Ah, how many be there that have died in the time of their earthly projects and designs, Luk. 12.15. to 22. before ever they have set about that great work of securing God for their portion; and how many thousands be there, that God in his just judgment hath gi­ven up to insatiable desires of earthly things, Phil. 3.18, 19. and to a cursed [Page 413]endlesse covetousnesse all their dayes? Some write of the Cro­codil, that it alwayes growes, that it hath never done growing; and just so 'tis with the desires of worldly men, they alwayes grow, they have never done growing; now they are for one thousand, then for ten, then for twenty, then for fourty, then for an hundred thousand; now they are for this Lordship, and then they are for that; now they are for this good bargain, and then they are for that; their hearts grow every day fuller and fuller with new desires of further and greater measures of earthly things; they please themselves with golden dreams, till they awake with everlasting flames about their ears, and then they fall a cursing themselves that they have made gold their confi­dence, and that they have neglect­ed those golden seasons and op­portunities wherein they might have secured God for their porti­on. But

Thirdly, Object. 3 Others may object and say, we would fain have God for our portion, and we would willingly apply our selves to all those wayes and means whereby we might obtain the Lord to be our portion; but we are poor un­worthy wretches, surely the Lord will never bestow himself as a portion upon such miserable un­worthy ones as we are; we are worthy of death, we are worthy of wrath, we are worthy of hell, we are worthy of damnation, but we are no wayes worthy of ha­ving God for our portion. Did ever the Lord cast an eye of love upon such unlovely, and such unworthy sinners, Lepers, as we are? &c.

Now to this Objection I shall return these answers:

First, 1 Though you have no me­rits, 2 Cor. 4.15. 1 Tim. 1.14. 1 Pet. 1.3. yet God is rich, and abundant in mercy; your sins, your unwor­thinesse can but reach as high as heaven, but the mercies of God [Page 415]reach above the heavens, Psal. 103.11. For as the Heaven is high above the earth, so great is his mercy toward them that fear him: Psal. 108.4. For thy mercy is great above the heavens, and thy truth reacheth unto the clouds: The highest comparisons which the world will afford are not suffi­cient to expresse the greatnesse of Gods mercy to poor sinners: Though the heavens are exceeding high above the earth, yet the mer­cies of God to his poor people are above the heavens. But

Secondly, I answer, 2 that the Lord hath never bestowed himself as a portion upon any yet, but un­worthy ones; David was as un­worthy as Saul, and Job as Joab, and Peter as Judas, and Paul as Simon Magus, Mat. 21.31, 32. and the Publicans and Har­lots that entered into the King­dome of heaven were as unwor­thy as the Publicans and Harlots that were shut out of the King­dome of heaven; and the thief that went to paradise was as un­worthy [Page 416]as the thief that went to hell: All the Saints in heaven, and all the Saints on earth are ready with one joynt consent to declare, that they were as unworthy as the most unworthiest, when God first bestowed himself as a portion upon them. This Objection, I am unworthy, is a very unworthy Objection, and therefore away with it. But

Thirdly, 3 I answer, that God hath no where in all the Scripture required any personal worthinesse to be in the creature, before he will bestow himself upon the creature. O Sirs, it never came into the thoughts of God, it never entered into the heart of God to require of men, that they should be first worthy of his love, before they should enjoy his love; and that they should be first worthy of his mercy, before they should tast of his mercy; and that they should be first worthy of his goodnesse, before they should be partakers of [Page 417]his goodnesse; and that they should be first worthy of himself, before he would bestow himself as a portion upon them. If we should never enjoy God for our portion till we are worthy to enjoy him for our portion, we should never enjoy him. If a man had as ma­ny eyes as Argus to search into the Scripture, and as many hands as Briareus to turn over the leaves of Scripture, yet he would never be able to find out one Text, one line, yea, one word, wherein God requires a personal worthinesse in the creature, before he gives away himself to the creature: Should God stand upon a personal wor­thinesse to be in the creature, be­fore he would look upon the crea­ture, or before he would let out his love to the creature, or before he would extend mercy or pity to the creature, or before he would in a Covenant of free grace give him­self to the creature, no sinner could be saved, man would be for e­ver undone, and it had been good [Page 418]for him that he had never been born. But,

Fourthly, 4 I answer, 'tis not mens unworthinesse, but mens un­willingnesse that hinders them from having God to be their por­tion; though most men pretend their unworthinesse, yet there is in them a secret unwillingnesse to have God for their God. When they look upon God, as a gracious God, then they are willing to have him to be their God; but when they look upon God as an holy God, then their hearts fly back: when they look upon God as a merciful God, and as a bountiful God, O then they wish that he were their God; but when they look upon God as a commanding God, and as a ruling and an over­ruling God, O then their hearts do secretly rise against God; there is a real unwillingnesse in the hearts of sinners, in all respects, to close with God, and to have God to be their God. Isa. 53.1. Who hath beleeved our re­port? [Page 419]and to whom is the arme of the Lord revealed? Ch. 65.2, 3. I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts. A people that provoke me to anger continu­ally to my face. How long, Prov. 1.22, 23, 24, 25, 26. ye simple ones, will ye love simplicity? and the scorners delight in scorning, and fools hate knowledge? Turn you at my re­proof: behold, I will pour out my Spirit upon you, I will make known my words unto you. Because I have called, and ye refused, I have stretched out my hand, and no man regarded: But ye have set at nought all my counsel, and would none of my reproof. I also will laugh at your calamity, I will mock when your fear cometh, &c. For thus saith the Lord God, the holy One of Israel, Isa. 30.15. in re­turning and rest shall ye be saved, in qui­etnesse and in confidence shall be your strength, and ye would not. O Sirs, Matth. 23 37. Luk. 13.34. men shall be damn'd at last, not for cannots, but for will nots; no man shall be damned because he could not do better, but because he would not do better; if there [Page 420]were no will, John 40. there would be no hell: At last sinners will finde this to be their greatest hell, that they have wilfully destroyed themselves; this is that which will damn with a witnesse, and this will be that never dying worm; I might have had Christ and grace, but I would not; I might have been sanctified and sa­ved, but I would not; I might have been holy and happy, but I would not; Deut. 30.15, 19. life and death hath been often set before me, and I have chosen death rather than life; heaven and hell hath been often set before me, and I have chosen hell rather than heaven; glory and misery hath been often set before me, and I have chosen misery rather than glory; and therefore 'tis but just that I should be miserable to all eternity. No man, no Devil, can undo thee, O sinner, without thy self; no man can be undone in both worlds, but by himself: No man shall be damned for his unworthinesse, but [Page 421]for his unwillingnesse; and there­fore never plead this Objection more. But,

Fifthly and lastly, I answer, that if you will not seek after the Lord to be your portion, 5 till you are worthy to enjoy him as your por­tion, then you will never seek af­ter him, then you will never en­joy him for your God and porti­on: personal worthinesse is no flower that growes in Natures gar­den, no man is born with a wor­thinesse in his heart, as he is born with a tongue in his mouth; 'tis not the full, but the empty, 'tis not the rich, but the poor in spirit; 'tis not the righteous, but the sinner; 'tis not the worthy, but the un­worthy soul that is the proper ob­ject of mercy and pity: The poor Publican that cried out, Lord, be merciful to me a sinner, Luk. 18.10-15. went home justified, when the thank-God Pharisee returned as proud as he came. The Centurion when he came to Christ, sped well, Matth. 8. notwithstan­ding his personal unworthiness. [Page 422]And the prodigal son sped well when he returned to his Father, Luk. 15.11—ult. notwithstanding his personal un­worthiness; for he was readily ac­cepted, greatly pitied, sweetly im­braced, courteously received, & ve­ry joyfully and nobly entertained, witnesse the best robe that was put upon his back, and the gold ring that was put on his finger, and the shoes that were put on his feet, and the fatted calfe that was killed to make the company merry. O Sirs, if in the face of all your un­worthinesse you will go to God, and tell him that you are sinners, that you are vile sinners, that you are wretched sinners, that you are very great sinners, yea, that you are the greatest of sinners, and that you have deserved a thousand deaths, a thousand hells, a thou­sand destructions, and a thousand damnations, and earnestly beseech him to look upon you, and to be­stow himself on you (though not for your worthinesse sake, yet) for his Names sake, for his mercies [Page 423]sake, for his promise sake, for his Covenants sake, for his Oath sake, and for his Sons sake; Certain­ly, if you shall thus plead with God, all the Angels in heaven, and all the men on earth cannot tell to the contrary, but that you may speed as well as ever the Cen­turion, or the Prodigal did. I have taken the more pains to answer this Objection, that so it may ne­ver have a resurrection more in a­ny of your hearts, into whose hands this Treatise may fall.

I know other Objections might be raised, but because I have spo­ken largely to such in my former writings. I shall pass on to the last thing proposed, and that is to lay down some Positions that may (by the blessing of God) be of sin­gular use to the Christian Reader.

As first, That 'tis one thing for a man to have God for his portion, First Posi­tion. Moses his face did shine, and yet he did not see it. and 'tis another thing for a man to have an assurance in his own soul that God is his portion; there are many that have God for their por­tion, [Page 424]who yetare full of fears and doubts, that God is not their porti­on: Thus it was with Asaph in that 77 Psalm; & thus it was with Heman in that 88 Psalm; and thus it is with very many Christians in these dayes. Sometimes God exercises his children with such changeable and such terrible dispensations as raises many fears and doubts in them about their interest and pro­priety in; God and sometimes their secret indulging of some bo­some Idol, their entertainment of some predominant lust, raises strange fears and jealousies in their souls about their interest in God; and sometimes their not closing with the Lord so closely, so fully, so faithfully, so universally, and so sincerely as they should, with­out any secret reservation, raises many doubts and questions in them, whether God be their por­tion, or no. The graces of many Christians are so weak, and their corruptions are so strong, and Sa­tan is so busie with them, and their [Page 425]duties and performances are so weak, so flat, so dull, so saplesse, so livelesse, so fruitlesse, and so in­constant, that they are ready at e­very turn to say, if God be our God, why is it thus with us? if God be our portion, why are our hearts in no better a frame? why have our duties no more spirit, life, and fire in them. Look, as the Sun may shine, and yet I not see it; and as the husband may be in the house, and yet the wife not know it; and as the child may have a very great portion, a very fair e­state setled upon him, and yet he not understand it; so a Christian may have God for his portion, and yet for the present he may not see it, nor know it, nor understand it, 1 John 5.13. These things have I writ­ten unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the Name of the Son of God. These precious souls had God and Christ for their portion, and they did believe, and they had [Page 426]eternal life in the seeds and begin­nings of it, and in the promise, and in Christ their Head, Ephe. 2.6. who as a publick person had taken possessi­on of it in their steads, and yet they had not the assurance of these things in their own souls. Look, as the babe that hath past the pangs of the first birth, doth not presently cry out, my father, my father; so the babe of grace, the new-born Christian doth not pre­sently cry out, my God, my God; 'tis one mercy for God to be my God, and 'tis another mercy for God to tell me, that he is my God; 'tis one act of grace for God to be my portion, and 'tis another act of grace for God to tell me, that he is my portion. Look, as fire may be hid under ashes for a time, and as bits of gold may be hid in an heap of dust for a time, and as stars may be hid in a dark night for a time, and as a pearl may be hid in a puddle for a time; so God may be a mans portion, and yet this may be hid from him for a time.

The second Position is this, Second Position. That it is one thing for a man to have God for his portion, and another thing for a man clearly and con­vincingly to make it out to himself or others, that God is his portion: Doubtlesse there are many thousands that have God for their portion, who yet, God sometimes layes such a Law of restraint upon the noble faculties of men and women, that they can­not use them at sometimes as they do at others, as you may clearly see by com­paring of these Scriptures together, Luke 24.14, 15, 16, &c. Acts 22.9. Gen. 21.16, 19. John 20.14, 15, &c. if you would give them a thousand worlds, are not able to make it out to their own or others satisfaction, that God is their portion. Most Christians attain to but small measures of grace, but little mea­sures of grace: Now small things, little things are hardly discerned, they are hardly made out. A lit­tle faith is next to no faith, and a little love is next to no love, and a little repentance is next to no re­pentance, and a little zeal is next to no zeal, and a little hope is next to no hope, and a little holinesse is [Page 428]next to no holinesse, and a little communion with God is next to no communion with God, and a little conformity to God is next to no conformity to God. Now where there is but a little grace, there it is very difficult for a man to make out the truth of his grace, and so by consequence to make out the truth of his interest and pro­priety in the God of grace: 'Tis not grace in truth, but grace in strength that will inable a man to make it out to himself, and to make it out to others, that God is his portion: It is not grace in its sincerity, but grace in its sublimi­ty, in its high and eminent actings, that will inable a man to make it out to himself and others, that God is indeed his God. Besides, many precious hearts have such weak heads, and such bad Logick, and such shallow natural parts, that they are not able rationally nor divinely to argue the case with their own souls, nor to make an improvement of those rules, helps, [Page 429]wayes, and means, whereby they might be inabled to make it out to themselves and others, that God is their portion. Look, as many persons have often a good title to such and such lands, and to such and such estates and inheritances, though they are not able for the present to clear up their title either to themselves or others; so many of the dear children of God have a good title to God, and a real inte­rest and propriety in God, and yet for the present they are not able to clear up their title to God, nor to clear up their interest and propri­ety in God, either to themselves or others. And this is so great a truth, that all the faithful Ministers of Jesus Christ that deal with poor souls, & that are conversant about souls, are ready from their daily experience to avouch it before all the world. He that shall say, that such have not God for their por­tion, that cannot make out God to be their portion, will certainly condemn the generation of the just.

The third Position is this, Third Po­sition. That where there is an hearty willing­nesse in any man to accept of God to be his God, Isa. 55.1, 2. Joh. 7.37, 38. to own God for his God, and to close with God as his God, there God is certainly that mans God. If there be a cor­dial willingnesse in you to take God to be your God, then with­out all peradventure God is your God. A sincere willingnesse to accept of God to be your God is accepted of God, and is sufficient to enter into a gracious Covenant with God. O Sirs, a sincere wil­lingnesse to accept of God to be your God flowes from nothing below the good will and pleasure of God; no power below that glorious power that made the world, and that raised Christ from the grave, is able to raise a sincere, an hearty willingnesse in man to accept of God to be his God, and to take God for his God, Psal. 110.3. Thy people shall be willing (or wil­lingnesses in the abstract, and in the plural number,) in the day of thy [Page 431]power, in the beauties of holinesse. There is no power below the power of the Lord of Hosts that can raise up a willingnesse in the hearts of sinners: 'tis not in the power of all the Angels in heaven, nor of all the men on earth to be­get a sincere willingnesse in the heart of man to accept of God to be his God; this is work that can only be effected by an omnipotent hand. Though an Emperour may force a woman to marry him that is his slave, because she is his pur­chase, yet he cannot by all his power force her will; he may force her body to the action, but he can­not force her will to the action. The will is alwayes free, and can­not be forced, but God is that great Emperour that hath not onely a power to marry the soul (which he hath redeemed from being Sa­tans bond-slave) but also a power to make the soul that is unready ready, and that is unwilling wil­ling to marry him, and to bestow it self freely upon him. If there [Page 432]be in thee, O man, O woman, a sincere willingnesse to take God upon his own terms to be thy God (that is, to take him as an holy God, and as a ruling God, and as a commanding God in one thing as well as another) then he is cer­tainly thy God, Rev. 22.17. And the Spirit and the Bride say, Come; and let him that heareth say, come; and let him that is athirst, come; and whoso­ever will let him take the water of life freely.

The fourth Position is this, Fourth Position. That it may so fall out, that such a Christian that hath God for his portion, that hath an interest and a propriety in God, may lose the sight, the sense, the feeling and the evidence of his interest and propri­ety in God; and this is evident by comparing the Scriptures in the Margin together. Psal. 30.6, 7. Psal. 51.13. Joh. 24. Ch. 16.9. & Ch. 19.10, 11. Doubtlesse it is very rare to find a Christian that hath had the knowledge, and ex­perience, and evidence of his inte­rest and propriety in God, but that [Page 433]that Christian also hath experien­ced what it is to have his interest and propriety in God clouded and darkned. And Ch. 30.20. Psal. 77. Psal. 88. Isa. 8.17. Lam. 3.18. Such Christians that have experienced what the warm beams of the Sun of Righteous­nesse means, have likewise experi­enced what it is to have their Sun set in a Cloud; and this truth I might make good, by producing of a cloud of witnesses both from among the Martyrs, and from a­mong the Saints in all Ages. But what do I talk of a cloud of wit­nesses, when the tears that daily drop from many of your eyes, and the sad complaints, and sighs, and groans of many of your souls do sufficiently evidence this sad truth. And therefore let no man con­clude, that God is not his God, be­cause he hath lost the sight and sense of his interest and propriety in God; let no man say, that God is not his portion, because he hath lost those evidences (at the pre­sent) by which he hath formerly proved God to be his portion. [Page 434]Though a man should lose his Writings and Evidences that he hath to shew for such or such an Estate, yet his Writings and Evi­dences being inrolled in a Court of Record, his Estate remains good, and his Title is still good in law; and therefore there is no reason why such a man should sit down, and wring his hands, and cry out, I am undone, I am undone: so though a Christian should lose his Writings, his Evidences that once he had to shew, that once he had to prove God to be his God and portion, and that he had a real in­terest and propriety in God, yet his Writings, his Evidences being in­rolled in the Court of Heaven, his title to God, his interest in God re­mains good; and therefore there is no reason why such a person should sit down dejected, and wring his hands, and cry out, O I am undone, I am for ever undone.

The fifth Position is this, Fifth Posi­tion. That such that have not (for the pre­sent) [Page 435]God for their portion, ought not peremptorily to conclude, that they shall never have God for their portion; such a person that cannot yet truly say, that the Lord is his portion ought not to despair of ever having of God for his portion. The time of a mans life is but a day, and God may bestow himself as a portion upon man in what hour of that day he pleases. In the Parable he bestowed him­self as a portion upon some at the first hour, Matth. 20.1-17. upon others at the third hour, upon others at the sixth hour, upon others at the ninth hour, and upon others at the ele­venth hour: God is a free Agent, and may bestow himself upon whom he pleases, and as he plea­ses, and when he pleases. There is no sinner, We ex­cept such that hath commit­ted the sin against the Holy Ghost no not the greatest sinner living under the Gospel, that can infallibly determine, that God will never be his God; no sin­ner can conclude that God hath peremptorily and absolutely ex­cluded him from mercy, and shut [Page 436]him out among those that he is re­solved never to bestow himself up­on. For,

1. God never made any sinner one of his Privy Councel.

2. In the Gospel of grace God hath revealed no such thing.

3. Secret things belong only to the Lord, Deut. 29.29.

4. God hath bestowed himself as a portion upon as great sinners as any they are that yet have not God for their portion.

5. All the Angels in heaven, and all the men on earth cannot tell to the contrary, but that God may have thoughts of mercy to­wards thee, and that thy lot may fall within the purpose of his grace, and that he may bestow himself as a portion upon thee be­fore thou art cut off from the land of the living. Although a sinner may certainly know at the pre­sent that God is not his God, that God is not his portion, yet he doth not certainly know that God will never be his God, that God will [Page 437]never be his portion; and there­fore no sinner may peremptorily conclude, that God will never be his God, because for the present he cannot, he dares not say, he is his God.

God gave himself as a portion to Abraham when he was old, Gen. 12.4. when he was a white-headed sin­ner. 2 Chron. 33.1, 12, 13, 14. And Manasseh was old when he was converted and changed, and when God bestowed himself upon him. And Zacheus and Nicodemus were called and converted in their old age, when there were but a few steps between them and the grave, between them & eternity, between them and everlasting burnings, then the Lord graciously revealed himself, and bestowed himself as a portion upon them. And if we believe Tertullian, Paul wanted not a prediction of the Holy Ghost in that Prophetick blessing of dying Jacob to his youngest son, Gen. 49.27. Adu. Mar­cion. l. 5. Benjamin shall ravine as a wolf; in the morning he shall devour the prey, [Page 438]and at night he shall divide the spoil. See my Apples of Gold, page 352.353, 354. two more fa­mous Sto­ries of such that were con­verted in their old age. Paul was of the Tribe of Benjamin, in the morning, the fore-part of his age, worrying and devouring the flock of Christ, persecuting of the Church; and in the evening, the declension of his life, dividing the Word, a Doctor of the Nati­ons. And Dionysius tells us, that Mary Magdalen that was so loose and dissolute in her youth, being converted in her old age, she se­questred her self from all worldly pleasures, and lived a most solita­ry life in the mountains of Balma, where she spent full thirty years in meditation, fasting, and prayer. And old godly Similes said, that he had been in the world sixty years, but had lived but seven, counting his life, not from his first birth, but from his new birth. Soliloq. c. 33. And Au­gustine repented that he had began to seek, serve, and love God no sooner. By all these instances 'tis most evident, that God may be­stow himself as a portion upon sinners, upon very great sinners, [Page 439]yea, upon the greatest of sinners, and that at last cast, when they are stricken in years, and when they are even ready to go out of this world; and therefore let no man despair of having of God for his portion, though for the present his soul cannot say, the Lord is my portion.

O Sirs, Despair is a sin, a very hainous sin, yea, 'tis that sin that damns with a witness; despairing Judas perished, and was damned, Acts 2. when as the very murderers of Christ believing on Christ were sa­ved. Roger Bi­shop of Salubury in King Stephens dayes was so trou­bled, that he could not live, and durst not die, &c. Despair thrusts God from his mercy-seat, it throws disgrace upon the throne of grace, it gives the lye to all the precious promi­ses, it casts reproach upon the na­ture of God, it tramples under feet the blood of the Covenant, it cuts the throat of faith, hope, and re­pentance, it renders all the means of grace uselesse and fruitlesse, it imbitters all a mans comforts, it gives a sting to all a mans troubles, [Page 440]it proclaims Satan a Conquerour, it raises a hell in the conscience, it makes a man a Magor-missabib, a terrour to himself, and an astonish­ment to others. In that 7 of Da­niel there is mention made of four Beasts; the first a Lion, the se­cond a Bear, the third a Leopard, but the fourth without distinction either of kind, or sex, or name, is said to be very fearful, and terrible, and strong; and such a thing as this fourth beast was is Desperation, as all have found that ever have been under it; desperation is a compli­cated sin, 'tis a mother-sin, 'tis a breeding sin, 'tis the complement of all sins; and therefore above all take heed of this sin. O Sirs, as you love your souls, and as you would be happy to all eternity, do not despair, nor do not be perem­ptory in your conclusions, that God will never be your portion, because for the present he is not your portion: remember the gra­cious invitations of God, and re­member the glorious riches of [Page 441]mercy, and remember the over­flowings of infinite grace, and then despond and despair if thou canst.

The sixt and last Position is this, Sixth Po­sition. that such is the love, care, goodnesse & kindness of God to his people, that few or none of them die without some assurance that God is their portion, & that they have an interest & propriety in him. That here and there a particular Chri­stian (in cases not ordinary) may die doubting, and ascend to heaven in a cloud, as Christ did, will, Acts 1.9. I suppose, be readily granted; and that the generality of Christians shall first or last, more or less, me­diately or immediately, have some comfortable assurance, that God is their God, and that he is their por­tion, and that they have a real in­terest and propriety in him, may I suppose be thus evinced.

First, 1 Several precious promises that are scattered up and down in the Scripture seems to speak out [Page 442]such a thing as this is; take these for a taste, Psal. 9.18. For the needy shall not alwayes be forgotten: the ex­pectation of the poor shall not perish for e­ver. Psal. 22.26. The meek shall eat and be satisfied, they shall praise the Lord that seek him, your heart shall live for ever. Psal. 84.11. For the Lord God is a Sun and a Shield, the Lord will give grace and glory, and no good thing will he with-hold from them that walk uprightly. Hos. 2.23. And I will have mercy upon her that had not obtained mercy, Ponder upon that of Ezek 34 30, 31. and I will say to them which were not my people, thou art my people; and they shall say, Thou art my God. Psal. 5.12. For thou, Lord, wilt bless the righteous, with fa­vour wilt thou compasse him, as a shield, John 14.21, 23. He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my father, and I will love him, and will manifest my self to him. If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him.

Secondly, 2 The common expe­riences of the Saints both in the Old and New Testament doth e­vidence as much, Solomons Song 2.16. My beloved is mine, and I am his. Chap. 6.3. I am my beloveds, and my beloved is mine: And Chap. 7.10. I am my beloveds, and his desire is to­wards me. Isa. 63.16. Doubtlesse thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not; thou, O Lord, art our Father, our Redeemer, thy Name is from ever­lasting. Isa. 64.8, 9. But now, O Lord, thou art our Father, behold, see, we be­seech thee, we are all thy people. Jer. 3.22, 23. Behold, we come unto thee, for thou art the Lord our God. Truly in the Lord our God is the salvation of Is­rael. Isa. 25.9. And it shall be said in that day, Lo, this is our God, we have waited for him, and he will save us. I might produce a cloud of witnesses from among the Patriarchs and Prophets, further to evince this truth; but enough is as good as a Feast.

And as the Church of God in the Old Testament, so the Church of God in the New Testament at­tained to the same assurance. The believers in Corinth were sealed, and had the earnest of the Spirit in their hearts, 2 Cor. 1.22. Who hath also sealed us, and given the earnest of the Spirit in our hearts. And Chap. 5.1, 5. For we know, that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the hea­vens. Now he that hath wrought us for the self-same thing is God, who also hath given us the earnest of the Spirit. And so the believing Ephesians had the like, Ephes. 1.13. In whom, after ye believed ye were sealed with the holy Spirit of Promise, which is the earnest of our inheritance. And so, Chap. 4.30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. And the believing Thessalonians had the same, 1 Thess. 1.4, 5. Knowing, brethren beloved, your election of God. For our Gospel came not unto you in word onely, but also in [Page 445]power, and in the Holy Ghost, and in much assurance. I might give you many particular instances out of the New Testament to confirm this truth, but these general In­stances are more convincing and satisfying.

Thirdly, 3 If God should not first or last, sooner or later, mediately or immediately give his people some comfortable assurance, that he is their portion, and that they have a real interest and propriety in him, the spirits, the souls of his people would certainly faint and fail; but this God will never suf­fer, this God by promise hath en­gaged himself to prevent, as you may see in that Isa. 57. 16, 18, 19. For I will not contend for ever, neither will I be alwayes wrath; for the Spi­rit should fail before me, and the souls which I have made. I have seen his wayes, and will heal him: I will lead him also, and restore comforts unto him, and to his mourners: I create the fruit of the lips, peace, peace to him that is [Page 446]afar off, and to him that is neer, saith the Lord, and I will heal him. Now seeing that God hath so graciously undertaken for his people, that their spirits shall not faint nor fail, there is no doubt but that sooner or later, more or lesse, God will assure his people that he is their portion, and that they have a real interest and propriety in him.

Fourthly, 4 The Lords Supper is a sealing Ordinance, and was or­dained, Matth. 26.26, 27, 28. 1 Cor. 11.23, 24. Rom. 4.11. instituted, and appointed for that very purpose and to that very end, viz. to seal up the belie­vers propriety in God, and to assure him of his interest in God, in Christ, in the everlasting Cove­nant, and in all the benefits of Christs death, to wit, the favour of God, reconciliation, redempti­on, and the remission of sins. Now how can it possibly be ima­gined, that so glorious an Ordi­nance should be instituted to so great and so glorious an end as to assure believers of their interest [Page 447]and propriety in God, and yet this end should never be effected in them all their dayes, for whose sake the Ordinance was instituted and appointed. Certainly God never appointed any Ordinance to accomplish any end, Isa. 55.10, 11. Ch. 45.23. but first or last that Ordinance did accom­plish that end, for which it was appointed and instituted. Cy. l. 4. Ep. 6. The same Augustine reports, Aug. in Joh Tract. 27. Cyprian shews how the Martyrs in the pri­mitive Church when they were to appear before the cruel persecuting Tyrants, were wont to receive the Lords Supper, and thereby they were so assured of their interest and propriety in God, and so fired with zeal and fervour, and fill'd with faith and fortitude, &c. that they made nothing of the greatest torments that those bloody Ty­rants could inflict upon them. And saith Chrysostome, by the Sa­crament of the Lords Supper we are so armed against Satans tem­ptations, that he fleeth from us, as if we were so many Lions that spet fire.

The Jews in the celebration of the Passeover did sing the 113. Psalm, with the five following Psalms, which they called the great Hallelujah, and it was always after that cup of wine which they called, The cup of praise; and thus it should be with the Saints; at all times, upon all occasions, in all places they should sing Hallelujahs to God: O but when they are at the Lords Supper, then they should sing the great Hallelujah; but how they will be ever able to sing this great Hallelujah, except first or last, more or lesse, God gives them some assurance of their interest and propriety in himself, I cannot for my life discern. But

Fifthly, 5 There is in all believers the choice and precious springs of assurance, as

1. Union and communion with the Father and the Son, 1 John 1.3. That which we have seen and heard, de­clare we unto you, that ye also may have fellowship with us, and truly our fellow­ship [Page 449]is with the Father, and with his Son Jesus Christ. Now that union that is between the foundation and the building, the head and the members, the husband and the wife, the father and the child, the subject and the Prince, the body and the soul, is nothing so neer an union as that which is between a believer and God. Besides, 1 Cor. 6.16, 17. that union that a Christian hath with God is an honourable union, and it is an inseparable union, it is an in­vincible union, and it is an everla­sting union. Now how it is possi­ble for a man to have such a neer and such a glorious union and fel­lowship with God from the day of his conversion to the day of his de­solution, and yet never come to any assurance of his interest and propriety in God, is a thing not ea­sily imaginable.

2. Precious faith is another spring of assurance, 1 Pet. 1.8. Whom having not seen ye love, in whom though now ye see him not, yet believing, ye re­joyce [Page 450]with joy unspeakable, and full of glory. Now this spring is in all the Saints, 2 Pet. 1.1. The faith of ex­pectance will in time rise up into a faith of reliance, and the faith of reliance will in time advance it self into a faith of assurance.

3. Hope is another spring of as­surance, Coloss. 1.27. Christ in you, the hope of glory. Heb. 6.19. Which hope we have as an anchor of the soul both sure and stedfast, and which entreth in­to that within the vail.

4. A good conscience is another spring of assurance, 2 Cor. 1.12.

5. Real love to the Saints is a­nother spring of assurance, 1 Joh. 3.14.

6. And lastly, the Spirit of God is another spring of assurance, Rom. 8. Now that a Christian should have all these choice springs of as­surance in his soul, from his new birth, to the day of his death, and yet in all that time never come to assurance of his interest and pro­priety in God, is a thing, I had [Page 451]almost said, beyond all belief. But

Sixthly, 6 There is nothing in all the world, that the hearts of the Saints are more frequently, more fervently, and more abundantly carried out after in all their pray­ers and supplications, than this, Psa. 4.6, 7. That God would tell them that he is their portion, and that he would clear up their interest and propriety in himself; the constant language of their souls is this, Lord, do but tell us that thou art our portion, and then bestow earthly portions upon whom thou pleasest; do but clear up our in­terest and propriety in thy self, Psal. 16.5, 6. and then we shall say, Our lot is fallen in a pleasant place, and verily we have a goodly heritage. Believers know, that assurance that God is their portion, and that they have an interest and propriety in him, will ease them of all their sinful cares, fears, terrours, horrours, jealousies, suspitions, and sad ap­prehensions, [Page 452]which makes their lives a very hell; They know that assurance of their interest and propriety in God, will make every bitter sweet, and every sweet more sweet, it will turn a Wildernesse into a Paradise, an Egypt into a Ca­naan; They know that assurance that God is theirs will raise the truest comforts, the purest com­forts, the greatest comforts, the surest comforts, Isa. 40.1, 2. the strongest com­forts, the rarest comforts, the swee­test comforts, and the most lasting comforts in their souls. They know that assurance of their in­terest in God will fit them for the highest duties in Christianity, and for the hardest duties in Christia­nity, and for the costliest duties in Christianity, & for the most neg­lected, scorned, and despised duties in Christianity; They know that assurance of their propriety in God will most quicken their graces, and act their graces, and raise their graces, and strengthen their graces, and brighten their graces, and put [Page 453]a lustre and a beauty upon their graces; They know that assu­rance of their interest in God will wonderfully weaken sin, and ef­fectually crucifie their hearts to the world, and sweetly moderate their affections to their neerest and dearest relations, and powerfully arm them both against the worlds oppositions, & Satans temptations.

To conclude, They know that assurance of their propriety in God will make death more desirable than terrible, yea, it will make the thoughts of death sweet, and the approaches of death easie, and all the warnings of death pleasant to their souls, and therefore they follow God hard day and night, with strong cries, prayers, tears, sighs, and groans, that he would make it evident to them, that he is their portion, and that he would clear up their interest and proprie­ty in him. Now how can any man that is in his wits imagine, that God should alwayes turn a deaf ear to the prayers of his peo­ple [Page 454]in this thing especially, consi­dering that their prayers, Rom: 8.26, 27. cries, tears, sighs, and groans are but the products of his own Spirit in them; and considering likewise the several promises, whereby he hath ingaged himself to answer to the prayers of his people. I might tire both you and my self in turn­ing to those particular promises, but that I am resolved against, and therefore take that for all, Joh. 16.23, 24. Verily, verily, I say unto you, whatsoever ye shall ask the Father in my Name, he will give it you. Ask and ye shall receive, that your joy may be full. This double asseveration Verily, verily, is never used, but in matters of greatest weight and importance; and this gemination Verily, verily, is a vehement confir­mation of the truth of what Christ speaks. Now from this gracious promise I may safely and clearly infer, That if God the Fa­ther will give to believers whatso­ever they ask in the name of Christ, then certainly, at first or [Page 455]last, sooner or later, he will give them assurance that he is their portion, and that they have an un­doubted interest and propriety in him; for this is one of the grand requests, that they are still a put­ting up in the name of Christ, and upon the grant of this request de­pends the fulnesse of a Christians joy. But

Seventhly and lastly, If God should not sooner or later, more or lesse, assure his people that he is their portion, & that they have an interest & a propriety in him then, he would be a very great loser (if I may so speak) he would lose many praises, and many thanksgivings, he would lose much of that love, of that honour, and of that de­light, and of that admiration, which otherwise he might have from among his children. And it is very observable, that of all the duties of Religion there are none that are prest so closely, so fre­quently, and so strongly upon [Page 456]Christians, as those of praising of God, I might produce above a hundred Scriptures to evi­dence this. and rejoycing in God, &c. as all know that know any thing of the Scripture. Now how it will stand with the holinesse of God, and with the wisdome of God, and with the care of God to be so great a loser in the very things which he hath so roundly and earnestly prest upon his people, when as by one sweet word of his mouth he might so easily and so happily pre­vent it, I cannot easily discern. All believers know, that there is no such ready, no such effectual way under heaven to draw out their love, their joy, their delight, their praises, and their thanksgi­vings to God, as Gods assuring of them that he is their portion, and that they have an unquestionable interest and propriety in him. Cer­tainly, that God that loves the praises of his people, and that dis­lights in the rejoycings of his peo­ple, and that is so infinitely plea­sed with the thanksgivings of his people, that God will not alwayes [Page 457]hide himself from his people, that God will sooner or later so mani­fest himself to his people, that they shall be able to see their interest and propriety in God, and rejoy­cingly to say, The Lord is our por­tion.

Now, O you that are the people of the Lord, and that to this very day do lie under many fears and doubts about your interest and propriety in God, be not discoura­ged, do not hang down the head, do not despond, do not despair, for certainly sooner or later God will assure you, that he is your portion, and that you have an in­terest and a propriety in him.

FINIS.

THE TABLE.

A
  • OF All. If God be the Saints portion, then all is theirs. Page 203. to Page 206.
  • Of Assurance. Such as have God for their portion, should use all diligence to get an assurance in their own souls that God is their portion, and that upon seven grounds. p. 232. to p. 259.
  • 'Tis one thing for a man to have God for his portion, and 'tis another thing for a man to have an assurance in his own soul that God is his portion. p. 423, 424, 425, 426.
  • [Page]That few Saints dye without some As­surance that God is their portion, is made good by divers Arguments. from p. 441. to the end of the Book.
C
  • Of inordinate Cares. Such as have God for their portion, must away with all inordinate Cares for the things of this life, and that upon six grounds. p. 190. to p. 203.
  • Of Christ. A man that would have God for his portion must take up Christ in his arms, and treat with God upon the credit of Christ. p. 387, 338, 389, 390.
  • In Comparison of God all things are nothing. A man that would have God for his portion, must trample up­on all other portions in comparison of God. p. 382, 383, 384.
  • Of Contentation. Saints that have God for their portion, ought to be content with their present outward condition; and that upon severall grounds. p. 136. to p. 153.
D
  • Of Death and Dying. Such as have God for their portion should never be afraid to dye. p. 228. to p. 232.
  • The Doctrine. That the Lord is the Saints portion, the Lord is the Belie­vers portion. p. 7.
E
  • Of Esteeming of God above all. A man that hath God for his portion sets the highest esteem, the highest price, the highest value upon God imagina­ble. p. 311. to p. 315.
  • Five wayes whereby a man may know whether God be highest in his estima­tion or no. p. 315. to 324.
F
  • Against Fretings. Saints that have God for their portion should not fret nor vex themselves because of those earthly portions that God commonly bestowes upon the worst of men; and [Page]that upon several Grounds. p. 114. to p. 136.
G
  • What Saints should Glory in. Such as have God for their portion, must glory in their portion. p. 178. to p. 182.
  • The Grounds upon which Believers Title unto God as their portion is founded and bottomed are these; First, The free favour and love of God. p. 107. to p. 109.
  • Secondly, Gods free and voluntary do­nation of himself to them in the Cove­nant of Grace. p. 109. to p. 111.
  • Thirdly, That marriage-union that is between God and his people. p. 111. to p. 114.
H
  • Of the Happy and unhappy man. Saints that have God for their portion, are the happiest men in all the world, [Page]though this blind besotted world thinks otherwise. p. 153. to p. 162.
  • Of the Heart. Such as have God for their portions should never set their hearts upon earthly portions. p. 162. to p. 167.
  • If God be thy portion, then he carries thy heart from all other things; the porti­on alwayes carries the heart with it. p. 291. to p. 297.
  • Of Holding fast. A man that hath God for his portion, will hold fast his portion, and rather part with any thing, than with his God. p. 279. to p. 287.
I
  • Of Interest. If you have an Interest in God, then God hath an interest in you. p. 340. to p. 345.
  • Such as have an Interest and a propri­ety in God, should evidence and de­clare their interest and propriety in God six special wayes. p. 348. to p. 365.
L
  • If God be your portion, then the least of God will be precious to you. p. 345, 346, 347.
  • Of Light. The properties of Light, for which God is often in Scripture resembled to Light, are seaven. p. 33. to p. 40.
  • Of a Little. A Saints Little is bet­ter than the vast estate of a wicked worldling; proved at large. p. 136. to p. 153.
  • Of Livings. A man that hath God for his portion, lives upon God as his portion. p. 287. to p. 391.
  • Of Losses. Saints that have God for their portion, should be very cheerful and comfortable under all their worldly losses and crosses. p. 167. to p. 174.
  • If God be thy portion, then there are no Losses in all the world that will lye so hard and heavy upon thes as the Losse of thy God. p. 324. to p. 335.
M
  • Motives to perswade such Persons to get the Lord to be their portion, who yet have not God for their portion.
  • First, Consider that your present porti­on, your present condition is but mi­serable and cursed. p. 365. to p. 368.
  • Secondly, Consider this, That there is yet a possibility of attaining of God to be your portion. p. 368. to p. 370.
  • Thirdly, Consider that God is a portion sweetning portion. He is such a por­tion as will sweeten all other portions. p. 370. to p. 372.
  • Fourthly, Consider that all earthly por­tions are not of that infinite conse­quence and concernment to you as this portion is. p. 372, 373, 374.
  • Fifthly, Consider that till a man comes to have God for his portion, he ne­ver comes to be temptation-proof. p. 374. to p. 379.
  • Sixthly and Lastly consider, That if God be not your portion, you will be miserable to all eternity. p. 379. to p. 381.
N
  • Of men in their Natural Estate. A man in his Natural Estate, is with­out God in the world. p. 381, 382.
O
  • Of Objections. Severall Objections answered, from p. 396. to p. 423.
  • Of Owning of God. A man that has God for his portion will own his God, and stand up stoutly and resolutely for his God. Every man will own his earthly portion, and stand up stoutly and resolutely for his earthly portion, and so will every Christian do for his God. p. 297. to p. 305.
P
  • The excellency of the Saints portion is discovered by an induction of par­ticulars thus;
  • First, God is a present portion, he is a portion in hand, he is a portion in possession. p. 8. to p. 11.
  • Secondly, God is an immense portion, he is a vast, large portion, he is the [Page]greatest portion of all portions. p. 11. to p. 19.
  • Thirdly, God is an All-sufficient por­tion. p. 19. to p. 25.
  • Fourthly, God is a most absolute, need­ful, and necessary portion, and that in three respects. p. 25. to p. 31.
  • Fifthly, God is a pure and unmixed por­tion, God is an unmixed good, he hath nothing in him but goodness. p. 31. to p. 40.
  • Sixthly, God is a glorious, a happy, and a blessed portion; he is so in himself, and he makes them so too, who enjoy him for their portion. p. 40. to p. 44.
  • Seventhly, God is a peculiar portion, he is a portion peculiar to his people. p. 44. to p. 50.
  • Eighthly, God is a universal portion, he is a portion that includes all other portions. p. 50. to p. 59.
  • Ninthly, God is a safe portion, a se­cure portion, a portion that none can rob or wrong a Believer of. p. 59. to p. 63.
  • Tenthly, God is a suitable portion. No object is so suitable and adequate to the heart as he is. p. 63. to p. 67.
  • [Page]Eleventhly, God is an incomprehensible portion. p. 67. to p. 72.
  • Twelfthly, God is an inexhaustible por­tion, a portion that can never be spent, a spring that can never be drawn dry. p. 72. to p. 80.
  • Thirteenthly, God is a soul-satisfying portion, he is a portion that gives the soul full satisfaction and content. p. 80. to p. 91.
  • Fourteenthly, God is a permanent por­tion, an indeficient portion, a never­failing portion, a lasting, yea, an everlasting portion. p. 91. to p. 101.
  • Fifteenthly and lastly, God is an in­comparable portion, and this follows cleerly and roundly upon what hath been said. p. 101. to p. 107.
  • Six special Positions.
    • First, 'Tis one thing for a man to have God for his portion, and 'tis another thing for a man to have an Assu­rance in his own soul that God is his portion. p. 423. to p. 427.
    • Secondly, 'Tis one thing for a man to have God for his portion, and 'tis another thing for a man cleerly and convincingly to make it out to him­self [Page]or others that God is his portion. p. 427. to p. 430.
    • Thirdly, Where there is in any man a hearty willingnesse to accept of God to be his God, to own God for his God, and to close with God as his God, there God is certainly that mans God. p. 430, 431, 432.
    • Fourthly, That it may so fall out that such a Christian that hath God for his portion, that hath an interest and propriety in God, may lose the sight, the sence, the feeling and the evidence of his propriety and interest in God. p. 432, 433, 434.
    • Fifthly, That such as have not (for the present) God for their portion, ought not peremptorily to conclude that they shall never have God for their porti­on. Such a person that cannot yet truly say, That the Lord is his por­tion, ought not to despair of ever ha­ving of God to be his portion. p. 434. to p. 441.
    • Sixthly and lastly, Such is the love, care, goodness, and kindnesse of God to his people, that few or none of them dye without some assurance that God [Page]is their portion, and that they have an interest & a propriety in him &c. This is proved by divers Arguments from p. 441. to the end of the Book.
  • If God be such a portion, then God is no injurious portion, no mischievous portion, &c. p. 206. to p. 222.
  • Of the Promises. He that would have God for his portion, of all precious promises, he must plead one most. p. 384, 385.
  • Of Prosperity. A prosperous estate of all estates is the most dangerous, proved at large from p. 114. to p. 136.
R
  • Of earthly Riches. The dangerous and pernicious nature of earthly Riches of earthly portions, set forth in nine particulars. p. 210. to p. 222.
  • Object: We are first for laying up earthly Riches, and when we have done that work to purpose, then we will do what we can to get God for our portion. This Objection is an­swered three wayes. p. 407. to p. 414.
S
  • Of Signes. Twelve Signes whereby men may know whether God be their por­tion or no. p. 260. to p. 347.
  • Of Sin and Sinfull shifts. Eight great Sins prosperity layes Persons open to. p. 118, 119, 120.
  • Such as have God for their portion, must away with all sinfull shifts, wayes, courses, and compliances to gain earthly portions. p. 174. to p. 178.
  • A man that would have God for his por­tion must break his League with Sin, he must fall out with Sin, if ever he fall in with God. p. 390, 391, 392.
  • Of great Sinners. Object: But will God ever bestow himself as a por­tion upon such great, such grievous and such notorious Sinners as we are? Six Answers to this Objection. p. 596. to p. 407.
T
  • The Text opened. p. 1. to p. 7.
  • [Page]Of Thinking. Such as have God for their Portion should be still a thinking of God under that sweet and comfor­table notion. p. 222. to p. 228.
  • Of Thoughts. If God be thy portion, then thou hast very sweet, precious, high and honourable thoughts of God. p. 260. to p. 269.
  • Of Trouble. Such as have God for their portion in all their troubles, they run to God as to a City of Refuge. p. 269. to p. 279.
V
  • Of Valuing of others. A. man that hath God for his portion sets the high­est Value upon those that have God for their portion. p. 335. to p. 340.
  • About Unworthinesse. Object. We would fain have God for our porti­on, but we are such poor unworthy wretches that we very much que­stion whether ever God will be­stow himself upon such miserable unworthy ones as we are? &c.
  • This Objection is answered five wayes. p. 414, to p. 423.
W
  • Of Waiting. A man that would have God for his portion must wait upon him in the use of all holy means. p. 392, 393, 394, 395, 396.
  • Of Want. Such as have God for their portion shall never want. p. 182. to p. 190.
  • Of Wants. Such as have God for their portion, in all their wants, troubles, and tryals will run to their God, they will flye to the Lord as their only Ci­ty of Refuge. p. 269. to p. 279.
  • Of Willingness. Such as would have God for their portion, must then be willing to be his portion. p. 385, 386, 387.
  • God without all peradventure is that mans God, that is cordially willing to have him for his God. p. 430, 431, 432.
  • Of the World. A man that hath God for his portion, looks upon the world as a poor low contemptible thing. p. 305. to p. 311.
FINIS.

Books Printed and are to be sold by John Hancock, at the first shop in Popes-head-Alley next to Corn-hill.

A Book of Short-writing, the most ca­sie, exact, lineal, and speedy method, fitted to the meanest capacity, composed by Master Theophilus Metcalf, Professor, of the said Art.

Also a School-Master, explaining the Rules of the said book, with many new Additions very useful.

Another Book of new Short-hand, by Tho. Cross.

A Copy-book of the newest and most useful hands, with Rules, whereby those that can read, may quickly learn to write: To which is added, Brief directions for true spelling and Cyphering, and making divers sorts of Ink.

Seven Books lately published by Mr. Tho­mas [Page]Brooks, late Preacher of the Gospel at Margarets New-Fish-street.

1 Precious Remedies against Satans Devices. Or,

Salve for Believers and Unbelievers sores, being a companion for those that are in Christ, or out of Christ, that slight or neg­lect Ordinances, under a pretence of living above them; that are growing in spirituals, or decaying; that are tempted, or deser­ted; afflicted, or opposed; that have assu­rance, or want it; on 2 Cor. 2.11.

2 Heaven on Earth: Or,

A serious Discourse touching a wel­grounded Assurance of mans everlasting happiness and blessedness; discovering the nature of Assurance, the possibility of attaining it, the Causes, Springs and De­grees of it, with the resolution of several weighty Questions, on the 8. of the Romans 32, 33, 34. verses.

3 The Ʋnsearchable Riches of Christ: Or,

Meat for strong Men and Milk for Babes, held forth in two and twenty Sermons, from Ephes. 3.8. Preached on his Lecture­nights at Fish-street-hill.

4 His Apples of Gold for young Men and Women: And

A Crown of Glory for Old Men and Women: Or, the Happiness of being Good betimes, and the Honour of being an Old eiple, cleerly and fully discovered, and closely and faithfully applyed.

5. A String of Pearls: Or,

The best things reserved till last; delive­red in a Sermon preached in London, June 8. 1657. at the Funeral of (that Triumphant Saint) Mrs. Mary Blake, [...]at: Wife to his worthy friend Mr. Nicholas Blake, Merchant.

6 The Silent Soul, with Soveraign Antidotes against the most mi­serable Exigents: Or,

A Christian with an Olive-leaf in his mouth, when he is under the greatest affli­ctions, the sharpest and sorest trials and troubles, the saddest and darkest providen­ces and changes, with Answers to divers Questions and Objections that are of great­est importance, all tending to win and work souls to be still, quiet, calm, and silent under all changes, that have, or that may passe upon them in this world, &c. Lately prin­ted, and dedicated to all afflicted, distres­sed, dissatisfied, disquieted, and discompo­sed Christians throughout the world.

7 An Ark for all Gods Noah's in a stormy day.

Wherein is shewed the transcendent ex­cellency of a Believers portion; on Lament: 3.24.

The Godly Mans Ark: Or,

City of Resuge, in the day of his distress, discovered in divers Sermons. The first of which was Preached at the Funeral of Mris. Elizabeth Moor.

Whereunto are annexed Mris. Moors Evi­dences for Heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness. By Edmund Calamy, B. D. and Pastor of the Church at Aldermanbury.

Helps to improve the holy Scriptures

For our Spiritual Profit, Comfort, and Stability.

Viz. Scripture

  • Prophesies.
  • Promises.
  • Precepts.
  • Threatnings.

By Robert Perrot, Minister of Gods Word.

The Expert Physitian,

Learnedly treating of all Agues and Fea­vers essential, whether simple or compound, consused, Erratick, and Malignant, shewing their different Nature, Cause, Sign, and Cure; written Originally by that famous Doctor in Physick, Bricius Bauderon, and translated into English by Dr. Wells, Licen­tiate in Physick, by the University of Oxford.

Seven Treatises lately published by Mr. Ralph Venning.

  • 1. A Warning to backsliders, with means for the recovery of fallen ones; on Rev: 2.5.
  • 2. The way to Happiness, or way to Heaven opened; on Matth. 7.21.
  • 3. Mercies memorial, or a thankful Re­membrance for Gods merciful Deliverance on the 5. of November, 1605. on Ps. 136.23.
  • 4. Canaans Flowings, or Milk and Honey, being a Collation of many Christian Expe­riences, Sayings and Sentences, printed in an Alphabetical order, to which is added 125 Heathen Speeches, Spiritually improved.
  • 5. His 543 Orthodox and Miscellanious Paradoxes concerning God, Christ, the Spi­rit, Election, the Scriptures, the Creation, Angels, Man, Sin, the Law, Grace, the Sacra­ments, the Resurrection, Heaven and Hell.
  • 6. The New Command renewed, or love one another.
  • 7. Mysteries and Revelations, or the Ex­plication of several Allusions and Meta­phors, in the Scriptures.

Several useful Treatises published by Mr, Nicholas Lockyer and others.

  • 1. Christs Communion with his Church Militant; on John 14. vers. 18.
  • [Page]2. His Divine Discovery of Sincerity, on 2 Cor. 1.12.
  • 3. His seasonable Instructions for Suffe­ring-Christians; on Col. 2.11.
  • 4. His Olive-leaf, or bud of the Spring, on Acts 3.26.

Dr. Thomas Taylor, his Treatise of Cir­cumspect Walking; on Ephes. 5.15.

Mr. VVilliam Fenners Treatises on the Affe­ctions & wilful Impenitency; on Ez: 18.31. Mr. Tho. Shepherds Treatise of Subjection to Christ in Ordinances, and on the Sabbath. Mr. Turners brest-plate. Culverwels white-stone.

Spiritual Experiences of sundry Beleevers, recommended to the Christian Reader, by Vavasor Powel.

The wise Virgin, a Narration of Mris. Mar­tha Hatfield, a child of 11 years old, how God inabled her to utter many glorious truths concerning Christ, Faith, and other Subjects.

The story of Gods mercifull deliverance of this Nati­on in 88. from the Spanish Invasion, and from that hel­lish Powder treason Nov: 5. 1605. very useful for all families, published by Mr. Sam: Clark.

The Diligent School-Boys Directory: Being certain plain, and profitable Rules and Directions for the better understanding of the English Orthography; by Thomas Hunt, Master of Art, School master in Tower-street.

Books printed, and are to be sold by Henry Cripps at the first shop in Popes-head-Alley, next Lombard-street.

  • Books in Folio.
    • BƲrtons Anatomy of Melan­choly, with its Causes and Cures.
    • Dr. Sibbs Saints Cordials, be­ing severall Sermons on divers subjects.
    • Pareus Exposition on the Reve­lations.
    • Mr. John Goodwins Redemption redeemed.
    • Pintoes Travels.
  • Quarto.
    • Goodwins Roman Antiquities, [Page]wherein is shewed the affinity of the English with the Roman Offices and Customes, very useful for Schools.
    • Mr. Burroughs Exposition on the three first Chapters of Hosea.
    • Mr. Cradocks Gospel-holinesse.
    • His Gospel-liberty.
    • Mr. John Goodwin his Expositi­on on the 9. of the Romans.
    • His Treatise of Baptisme.
    • His Treatise of the Divine Au­thority of the Scriptures.
    • Bishop Reynolds his Exposition on the 14. Chapter of Hosea.
    • Tichburns Cluster of Canaans Grapes.
    • Mr. Huit his Exposition upon Daniels prophesie.
    • Mr. Cotton on the seven Vials, being an Exposition of some part of the Revelations.
    • Mr. Norton his Orthodox Evan­gelist.
    • Mr. Dells works.
    • Mr. Allens Retraction of Sepe­ration.
    • His Baptismall abuses.
    • [Page]Mr. Brooks his Crown of Chrisstianity, or Holinesse the way to Happinesse.
    • A Conviction for the Jews.
    • Mr. Lye his Sermon at the Funeral of Mris. Nichols.
    • Mr. Douglasses Mystery of God­iness, in several Sermons.
    • Mr. Woodwards Treatise of prayer.
    • His Treatise of the Lords Table.
  • Large Octavo.
    • Mr. Reyners Government of the Tongue.
    • Mr. Armitages Son of God, walking in the fire with the ser­vants of God, in several Sermons on the 3. of Daniel.
    • His Tryall of Faith, or the Woman of Canaan, in severall Sermons.
    • Mr. Vaughans Silex Scintillans.
  • Small Octavo.
    • Mr. Baxters three Treatises, Viz:
      • 1. A Sermon of Judgement.
      • 2. Danger of slighting Christ.
      • [Page]3. True Christianity; or Christ absolute Dominion, and mans ne­cessary self-resignation to him.
    • Mr. Eaton on the God-head of Christ.
    • Mris. Sarah Wight, or Grace ad­vanced in a nothing creature.
    • Mr. Dingleys Vox Coeli, or a Discourse of Thunder.
    • His Divine Opticks, or a Trea­tise of the Eye.
    • Mr. Arndt on the Scriptures.
    • Mr. Young his Whole Duty of a Christian.
    • Mr. Trenchfields Christian Chymistry, or History improved.
    • Mr. Riches Poems, Sacred and Satyrical.
    • Mr. Hubberts Pill to purge for­mallity.
    • Lumen de lumine, or a new Ma­gical light discovered and com­municated to the world.
    • Sheltons Short-hands, first and second.
    • Palatinate Catechisme in Eng­lish.
    • [Page]Mr. Brooks An Ark for all Gods Noahs in a stormy day.
    • Mr. Lyes method of using the Assemblies Catechisme.
    • Mr. Cottons Milk for Babes in Christ. A Catechisme.
    • An Epitomie of History, con­taining the lives of the Roman Emperours, wherein is also con­tained an Epitomie of English Chronicle.
  • Twelves.
    • Dr. Thomas Goodwins Child of Light walking in darkness.
    • Mr. VVards Nature and Grace.
    • Dr. Cornelius Purgess Treatise of zeal.
    • Mr. Byfields Signes of a Godly man.
    • His Touch-stone of Assurance.
    • The Mirrour of Martyrs.
    • Mr. Baxters Doctrine of Self­posing.
    • Mr. Wells Anchor of hope.
    • Mr. Warner Gain of Loss, or temporal losses spiritually impro­ved.
    • Mr. Batchelers Golden Sands.
    • [Page]Every ones Duty.
    • Mr. John Goodwins Saints interest in God.
    • His Return of mercies.
    • God a good Master.
    • Mr. Huits Anatomy of Consci­ence.
    • Dr. Sibbs Bruised Reed.
    • Mr. Sarrocolds Supplications of Saints, a Book of Prayers and Praises.
    • Mr. Hookers Souls preparation for Christ.
    • Mr. Dikes right receiving Christ.
    • Mr. Sam: Clarks Saints Nose­gay, or 741 Scripture Flowers or Meditations.
    • Mr. Powels Experiences.
FINIS.

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