COSMO-MEROS, THE Worldly Portion: OR, The best Portion of the Wicked, and their Misery in the Enjoyment of it, OPENED and APPLIED.  
Together with some Directions and Helps in order to a Heavenly and better Portion; enforced with many Useful and Divine Considerations.  
By SETH BUSHEL, D.D.  
Imaginaria in seculo & nihil veri, Tertul. de Coron. Mil. Cap. 3.  
Omnis mihi copia quae Deus meus non est, egestas est; Aug. Con●▪ lib. 13. cap. 8.  
LONDON, Printed for Will. Thackeray at the Angel in Duck-Lane, Anno Dom. 1682.   

TO THE Honourable and worthy Gentleman, Sir Charles Hoghton of Hoghton, in LANCASHIRE, Baronet; Grace and Peace.  
SIR,  
THE Price that Gregory Nazianzen, 
Orat. 1.  that famous Divine, did set upon all his Athenian ●earning (wherein he greatly excelled) was no other, but only ●his; That he had something of Worth to esteem as nothing, in comparison of Christ: Herein imitating the Example of St. Paul, ●ho, though he profited in the ●ewish Religion above many o●●ers, yet when the Son of God ●as Revealed in him, 
Gal. 1.14.16. Phil. 3.8.  laid it all ●de as Loss and dung, for the excellency of the knowledge of Christ Jesus his Lord. And it was the Devout Profession which St. Austin once made of himself, 
Confess. lib. 3. c. 4.  when speaking of the great delight which he took in Cicero's Hortensius (as containing a most liberal Exhortation to the love of Wisdom, without any bias or partiality towards Sects) he affirmeth, that the heat of this his Delight was by this only Reason abated, because there was not in that Book to be found the Name of Christ; without which Name, nothing (though otherwise never so polite and elaborate) could wholly possess those Affections which had been trained up to a nobler study. The consideration of which Sacred Affections in those holy men, and the like in all such, who are principled with the like precious Faith and Grace, (so as the Loadstone upon their Affections is (as Bucer used to say that) Aliquid Christi) is undoubtedly the strongest Motive and Encouragement, emboldening many Persons beyond their proper Inclination, and inviting them to the Publishing of those Papers, which otherwise might have been shut up and smothered in the confused rubbish of a private Closet. So much of Encouragement is contributed unto Christian Labours, from a faithful and ready acceptance of them. Who amongst men, but under a due reflection upon themselves, must needs be conscious of their insufficiency, especially in matters of such Import, for which the Apostle implies None to be suffificient? 
2 Cor. 2.16 & 2 Cor. 3.5.  The sense whereof could not but shut a man up in silence, did not the consideration of that Christian Candour, and Love to the least Glimpse of Truth, wherewith gracious Hearts are endued on the one part; and a desire to help in the building of the spiritual Temple on the other part, bear a man out beyond his proper temper and inclination, especially in an Age wherein Critical Censure holds an universal judgement.  

1 Tim. 3.16.  Great is the Mystery of Godliness; great also is that Natural Blindness that is upon the hearts of men; and those who are Enlightened, 
1 Cor. 13 9  they see but in part, and know but in part: and if but in part, then there is a part they do not know. In which respect, the best may truly take up the Apology of that good Father, Si nihil aliud profecerim, saltem Socraticum illud habeo, scio quod nescio.  
SIR,  
The many Experiences of your Abundant Favours, and of your Family, and free Expressions of Love towards me, have not only obliged, but emboldened me to Prefix your Honoured Name before these poor Pieces of my Labours in God's Church. Other Argument in these Papers there is none to procure either your Honour's View or Patronage, than this One (which that good Father could not find in all the Writings of Plato and Cicero) That they have for the Subject of them, the Discovery of the emptiness and insufficiency of all Creature Comforts, and Worldly Enjoyments, as to the true, satisfactory, and saving Enrichment of the Soul: and this in order to the advancement of the Kingdom, and good Things of that high and holy Person, the knowledge of whom is not only our Greatest Learning, but our Eternal Life.  
In this Confidence I have presumed to present these Papers to your Honour, as a Public Testimony of my most Humble Duty: And that I might with most Hearty Prayers Commend you and yours to the Good of God's Chosen; 
Psa. 106.5.  ●●d after a Plentiful Enjoyment of the Blessings of Life here, to the full Fruition of the Inheritance of the Saints in Light 
Col. 1.12.  hereafter. Now that God may be the Strength of your Heart, and your Portion for ever, is the unfeigned desire of  
Your Honour's Beneficiary In all humble Observance, SETH BUSHEL.   

TO THE READER.  
Courteous Reader,  
THe Ensuing Treatise is the Substance of several Sermons under some Abridgements, though not altered as to their Method. Our Lot is fallen, I must confess, into a forward age, wherein men are rash for, and ripe in censure: and usually those who are least able to judge, we find to be most free in passing sentence. I know, from what I daily see, that some will presently be ready, upon the first view, to spend a puff of breath, in some sudden and undigested Quaere; as, to what purpose is this? Why this Subject? Why in this Form? To such, and this Preposterous Frame I shall only say, That we live in an Age that's over Squeamish, whose Nauseous Frame, through sin and faction is so indisposed, that let Divine and Sound Truths (though in what Mould soever cast) be presented, they shall scarcely find acceptance. Sin has filled our Stomaches with bad Humours, and wholesome food will not be digested. We are loath to stay by Truth, till it take hold of us: only with Pilate, if we have any, they are some sudden flashing Quoeres about it, as, what is Truth? 
Joh. 18.38  And then we turn aside. Exceptions enough Treatises of this Nature shall meet withal from men of the World, as to matter, manner, words, form, method. This say some is too flat, others too sharp: This too high, that too low: This too plain, that too polite: Here is too short, there is too long: Here too concise, there it is tedious. Thus all men almost, as to the Books they meet with, pass a d fferent Censure, according to the several sense they have of things, and their various fancies. 
Jam. 4.10. Psal. 25.9.  All become Judges of the Law: but the meek humble-hearted learners, to whom the promise is made of being taught, are but a very few. As it was in our Saviour's time, so 'tis now, men are hardly gained. Though there is no net comparable to that of the Gospel, as ordered and fitted in all Respects to take; yet the men of this World have their cunning shifts to evade it, and cheat themselves by misconstructions into ruin. Let John come to them in the way of righteousness, in the most Austere, Abstemious, and Severest way of living, and they say, 
●at. 11.18, 19 & 21.32.  he hath a Devil. Let the Son of Man come eating and drinking, and they say! Behold, a man gluttonous, and a Wine-bibber, a friend of Publicans and Sinners. The Children of this World will neither be Piped into a Dancing Frame, 
Mat. 11.17.  nor Mourned into a Lamenting Temper. Oh, how wayward men are, and hard to be won! What subtle shifts have they found out, and thereby only to Gull their Souls into Eternal ruin? Let the Law be expounded, and the Sins therein forbidden, and Duties Commanded, urged home upon th● Conscience, than you shall have men start aside like broken bows. These (say they) are hard say, who can hear them? Oh, say they, here's nothing to be heard but Hell and Damnation, and a heavy Yoke, and grievous Burdens, which to take up, and bear, there's neither delight nor pleasure. You shall find them to be of the same Temper with those the Prophet mentions, for (after you have done all you can) they will hold fast their deceit, refusing to return. 
Jer. 8.5.  Let the Gospel in its excellency and beauty be presented to them, and the good things of the Kingdom of Heaven never so freely tendered thereby to win them over, and gain them to Christ, so as the Word seems to stream out Milk and Honey: yet they would rather die in their Sins, 
Joh. 8.24.  than believe and be saved. So true is that mournful complaint of our Saviour over a disobedient, and gainsaying people, 
Joh. 5.40. Luk. 13.34.  Ye will not come to me, that ye might have Life: for though I would have gathered you together, as a Hen doth gather her brood under her wings, yet ye would not.  
Hence it may well be said, that there can be but small Hopes of doing much good either by speaking or writing. What then? Shall any, who are entrusted with a talon, hid it in a Napkin? 
Luk. 19.20  Shall Mortal Man be more wise than God, or shall he confront the Wisdom of the Almighty? The Lord Commanded Ezekiel 
Ezek. 37.4 Mat. 3.9.  to Prophesy upon dry bones: and the same God is able of stones to raise up Children unto Abraham. How easy is it for him that made the Heart, to new mould it; and to take away the stony Heart, and to give an Heart of Flesh? 
Ezek. 36.26. Act. 17.26.  And since he hath determined the times before appointed, which are so ordered by his overruling Providence, as may be most Conducent to his own Glorious Ends: therefore 'tis an excellent Piece of Christian Prudence, as well as Duty, to employ ourselves, and la● out the Talents we are betrusted with, on a good design, and to acquiesce in his Dispensations, leaving the Issue to the Lord his blessing. This is, according to that of the Prophet to sow beside all Waters, Isa. 32.20. And, as the wiseman directs, to cast our bread upon the Waters. 
Eccles. 11.1.  Let's not dispute, neither curiously inquire, What this Man shall do? Or what the other? How this will take? Or how the other? What will become of this? Or what the other? But let us labour to acquaint ourselves with the Kingdom of God, and sincerely exercise ourselves in the Duties of that Kingdom, and this will be Peace in the end. We have a Word for it. Mark the perfect Man, and Behold the upright: for the end of that Man is Peace, Psal. 37.37.  
Briefly, Reader, from the Nature of this discourse, and plainness ●f its style (which I have endeavoured) agreeable thereunto, thou ●ayest perceive, that the design ●hereof is not, by a neat Couch of Words, either to feed an airy fan●y, or to blandish an itching hu●or: but its intent is to do thy ●oul good, and really to settle it up●n that better Portion; the good ●hings whereof are such, as shall never be taken away from thee.  
Thine in all Christian Duty and Service, Seth bushel.   

THE Worldly Portion.  LUKE 16.25. 
Son, remember that thou, in thy life-time, receivedst thy good things.  

CHAP. I. Containing the Drift and Scope of the Parable, with the Observations from the Words.  

Sect. I.  
THe Scope and Drift of our Saviour Christ in this Parable, begun Verse 19, is to be gathered, not from the precise con●●deration of any particular part ●hereof, but from a survey of the Series of the whole in general in the which yet we find the be● thereof chief and principals inclining towards, and so ma● be resolved into, these six particulars: which put together 〈◊〉 sum up the whole.  
First, To show the vanity 〈◊〉 confidence reposed in world● things, or the placing our fel● city in the enjoyment of th● things of this present life. Wh●● more of the good things he● below could the rich man ha●● desired, to have rendered h● condition happy? what mo● could he have wished to feli●tate his estate? who had his be●ly filled with the best, to an ove● flow; his body clothed in t● richest array: his Coffers stor● with a stock of rich Provision for the future: and a large Revenue to perpetuate the felici●● of his Posterity: and so mig●● say to his Soul in the language of the world, Soul, take thi● ease. And yet we see, he w● truly miserable in the midst of all: for ere long (if not that night) the fool's Soul was required of him. 
Luke 12.19, 20.   
Secondly, It is sometimes the lot of those that fear God to be miserable, and afflicted in this present World. Though no good thing is wanting to them, the which is not supplied some other way: yet many of those which are accounted the good things of this life, they may seem to stand in need of, and their worldly supplies are but mean and low. Yet under such despicable outsides there lies a treasure of more worth than all the world: And under such their contemptible appearances, there is a jewel and grain, which God will own, as his, in the day when he makes up his Jewels: 
Mat. 13.30 Mal. 3.17.  and gathers the wheat into his barn.  
Thirdly, That such as are in misery, and afflicted in this world are not to be contemned, but compassionately dealt withal. They, to whom God ha● given of the good things of this life to enjoy, 
Phil. 4.14. Isa. 58.7. Job 31.17.  are to communicate with their afflictions; and not t● hid themselves from their own flesh. They are not to eat their morsel alone, but (with Job) to impart it to the needy. For whos● hath this world's good, and seethe his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 1 John 3.17.  
Fourthly, That the Torments of hell are unsufferably grievous, extended to the uttermost height and pitch that a creature in Being, and without annihilation, can undergo: They are adequately suited to the uttermost of what an immortal soul can bear, or suffer. O! the howling, and orying, and gnashing of teeth there, where mercy is not to be found, in the grant of one drop of water on the finger's tip to cool the tongue. There the day of patience is no more, to wait upon the sinner, as here, with a when shall it once be? 
Jer. 13.27.  And How long? Jer. 31.22. But Justice is then let lose, and at large with the scourge of wrath, to revenge the quarrel of abused mercy, and to vindicate the glory of a despised Covenant.  
Fifthly, That out of Hell there is no delivery; no redemption from this grave. The condition, into which man enters, when launching out of this world into the depth of eternity, whether of weal, or woe, it is a fixed state; there is no change thereof. A delivery from torments (the portion of the damned) is not to be expected: neither is a plucking out of Abraham's bosom, or the Father's hand, (the inheritance of the faithful) to be feared, John 10.29.  
Sixthly, The Voice of God in the Scriptures, and by his Messengers is now to be harkened, and attended to in this present life, in order to the life to come: the which if it be neglected by us, there is no expecting Apparitions from the dead to call us to repentance: which (if yet they were to be had) would nevertheless prove ineffectual to that end; if the witness of God in his Word be not embraced by us. The Word of God is of more efficacy to work upon, and convert the heart, than if one should arise from the dead to Preach unto us. It is God's Ordinance, and hath the virtue of a Divine Institution for such an end going with it. Whereas for the dead to arise, and speak unto us, there is no such Institution; the which if it were miraculously granted upon trial, yet it would not avail; for expressly our Saviour tells us, That, if we hear not Moses, and the Prophets, neither would we be persuaded though one risen from the dead.  
There are divers other particulars that lie sententiously couched in, and which the parts of the Parable, under a precise and narrow consideration, may seem to offer: 
Parabolae non urgenda sunt verba, & circumstantiae, sed scopus.  But as similitudes are not to be stretched, beyond their proper intent: so in all Doctrines to be founded thereon, there is an especial respect to be had to the Analogy of Faith, and the general Rules of Scripture; according to which the true Exposition of all Parables is to be made: and what's otherwise is to be rejected as spurious, forced, or imposed. In things of this nature that Rule of the Schools is no less true, than ancient; In illis quae Metaphoricè dicuntur, non oportet accipere similitudinem secundum omnia. It is too evident how much the Church of God has been burdened, and the truth obscured by errors, through the fancies of men, working upon parables, and similitudes, and thence endeavouring to draw conclusions, whereon to bottom and found their unsound Opinions, or patronise their corrupted practices. How many (neglecting th● main drift of Parables, Allegories, and Metaphors, as if they did per omnia quadrare) have dared to found on them such Paradoxes, and thence such Heterodox Notions have proceeded, 
Theologia symbolica non est argumentativa.  as through custom in process of time, have had the reception as of Articles of Faith, and truths Canonical; when as the firmest bottom whereon they are built, have only been some parabolical Expressions, or from Allusions in some general Metaphors and Similitudes, which yet are not in the least of their properly intended scope and aim? 
In illis quae Metaphorice dicuntur, non oportet accipere similitudinem secundum omnia. Regula Scholasticorum.  Parables have their circumstantial accessaries interlarded in order to the carrying on their main design, and so to render their principal drift the more perspicuous. Of which sort in this Parable there are not a few to be found: any of which, if strained beyond ●he principal bend, will make the similitude bleed.   

Sect. II.  
But to the Words, and the subject Matter principally designed in the reading of them; with their genuine scope and purport: Son, remember that thou, in thy life-time, receivedst thy good things.  
The words are part of Abraham's return to the desire of the rich man in torments. Who, in his life-time, had of Drinks choice, and sorts of Wines; but now could not get a drop of Water to cool his tongue. Whose days were then spent in pleasure, but now all's night, and darkness, and utter torment with him. Who then did but ask, and had it; the comforts of the creature were at his beck: but now he may earnestly beg and crave, and yet the least of comforts is denied. The time of hi● good things is over, and so Abraham tells him, Son, remember, &c▪  
He calls him [Son,] a sweet compellation sometimes, but here of a general import. A Son, but how? not a Son of believing Abraham, who died in impenitency and unbelief; nor a Son of God, who had not the seed of God in him, as born of him, or as united to his Son; nor a Son of the Church, which he never owned as Mother, nor the Members thereof as Brethren; for than he would have been more kind to Lazarus: But a Son in general, or of wickedness, as David has it, Psal. 89.22. or a foolish Son, as Solomon does express it, Prov. 17.25. or an unwise Son, Hos. 13.13. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Son of perdition, as our Saviour speaks of Judas, John 17.12. But the term may seem rather to note the sweet and heavenly temper of the Speaker, than any way to express the condition of ●he person, to whom it is applied.  
Remember] i. e. call to mind the days of old, and what formerly thou hast enjoyed, and ●●t not the present sense of just pain and torment take away the remembrance of that delight and pleasure which sometimes thou didst enjoy. Think of the plea●ant sweet that's bypast, which ●n a sort was as full and large, as now thy pain and sufferings. Thou hast had thy good things already.  
Thy good things.] What were ●hey? Even what was desirable ●o satisfy fleshly lusts; so as neither the heart was withheld from any joy, but the reins at large given to it, to run its course with a full career, nor any pleasant object wanting. Lust ran which way it would without restraint, and enjoyed at large what it did desire without abatement. And this in  
Thy life-time.] i. e. whilst thou wast in the other world, which was the time of living. The world wherein thou now art, it is thy time of dying; but so, that it's ever a doing, but never done, sigh the death thereof it is eternal. Whilst thou wert alive in the other world, all thy life-time there thou receivedst thy good things, which were confined to the time of that life. But now that life being ended, there's an end so put unto all those good things, and all other good things too, as thou art never to expect them any more.  
The Words under this explication clearly present their proper drift and purport. And also from them may be collected divers particular Observations, which as so many several Heads of Fruit do arise and grow out of the particular Branches of the Text. And they are such as these.— As,  
1st. From that Term or Appellation [Son] we may Note, The sweet temper, and blessed frame Obs. I of the Saints in Heaven, in whom there is no bitterness, no reproachful or invective Speech or Carriage, no railing Accusations, but their whole frame and course made up, and carried on in a way of love, Judas 9 1 John 4.7, 8.  
2ly. From the title given to the things of this present life, the blessings and comforts thereof are called [good things.] Hence Note, That the Mercies and Blessings of Obs. TWO this present life they are [good things.] Though they are often, through the corruption of man's heart, abused; yet in themselves considered, they are good things, Josh. 23.14. Job 22.18.  
3ly. In that these good things are said to be [received] hence Note, That all the Blessings and Enjoyments Obs. III of this present life are [received] as given to us. They are not merely gotten by us, as of our own work; but chief dispensed unto us, as of God's mercy, Deut. 8.17, 18.  
4ly. In that it is said [thy good things:] the which he called so, and did appropriate to himself, as his own. Hence we may Note, Obs. IV That the good things of this present life which for a while are but committed to the wicked, they do espouse them, as their own; they hug themselves in the enjoyment of them, as their own: they can look upon nothing as theirs, but what they have here in this present world, and this they c●ll their own, Hos. 12.8. It's the Tempter's language of old, whereby he prevails to captivate and ensnare the wicked, [The world and the glory of it is mine, and if thou wilt worship me, all shall be thine, Luke 4.6, 7.  
5ly. In that it is said [in thy life-time] hence Note, That the good things of this present Obs. V world, in the reception and enjoyment of them, are confined to this present life. So as when this life is ended they are to be enjoyed no more, Eccles. 11.7, 8.  
6ly. From the word [remember] thence we may observe, That the wicked, though now they Obs. VI overlook, and inconsiderately let slip the Mercies they do enjoy, yet there shall a time come, wherein they shall be brought to their remembrance. Not a Mercy shall be lost or buried, though out of their remembrance, but shall be recalled, quickened, and brought back to mind: to the justification of God's goodness, the aggravation of their misery, and the increase of endless torment, Rev. 20.12, 13.  
7ly. Lastly from the Words under an entire consideration, yet with some reference had to some of the peculiar Notes foregoing, this general Observation may be offered, and which, in a genuine and proper manner also from the whole contexture, does arise, Obs. VII That there are a generation of men to whom God grants the enjoyment of some good things only in this present life, which ended after that they shall have no more. Here's their all of good that ever they are like to enjoy.  
This Seventh and last Point is laid as the Subject and Foundation of this ensuing Treatise: and the main that is intended to be insisted on. But before we enter upon it, there lie some Queries in the way, which seem to start out of this Scripture, and require a word at least in transcourse.    

CHAP. II. Containing an Answer to some Queries which are briefly touched, as offering themselves on the by.  

Sect. I.  
Quer. Quer. 1 WHether there be any Society or Intercourse of communion betwixt the Celestial and infernal Inhabitants, or the Blessed and Damned Spirits, which ●his Parable may seem to hold forth, ●nd accordingly has been alleged ●s a choice Pillar for the upholding such a Tenent?  
Answ. Thereto it's answered, Answer. ●hat there is no intercourse of communion at all betwixt the Spirits of Just Men made perfect, and the Damned Reprobates. The great Gulf interposed (verse 26.) quashes the force of ●uch a fancy. 
Isa. 63.16.  If Abraham be ignorant of his Seed here upon earth, and Israel do not acknowledge them, as the Prophet tel● us, then much less do the ble●sed Saints and Patriarches converse or treat with the Damne● Souls, so as to acquaint the● either with their conditions i● bliss and happiness: or to receive a report from them o● their wretched state in woe an● torment. Therefore we are t● look upon the Parable in i● main drift and scope, and i● what it aims at, and not to endeavour an establishing of Doctrines thereupon, not only t● the perversion of a part thereo● from its genuine purport, bu● the subversion of the Doctrine and Analogy of the true Christian Faith, and the Souls tha● are builded thereupon, as b● many Arguments might be evinced in Scriptures and in th● Writings of the Fathers at larg● laid down.   

Sect. II.  
Quere, How are the good things which the wicked in this present li●● 〈◊〉 enjoy, said to be their own? ●here they are called [thy good ings.]  
Answ. We are not to look ●on the men of the world as ●er usurpers for what they ●fully get in the world, as if ●●ey were to answer merely for ●●eir using what they have, as ●t having a right to use. True ●s, they shall answer for their ●t right using; but they shall ●t answer for their right to use ●●at which they have lawfully ●tten in the World. There is ●right unto things upon divers ●counts, by which they may be ●d to be our own.  
1. A right from justice, when ●e can lay claim to things upon ●e account of justice, and say ●●at's mine own, upon the accounted of justice, it's due unto ●e by the rules of justice. Thus ●e good things of this life not ●an of himself can lay claim ●to as his own.  
2. There's a right from Creation; God gave to man a rig●● to things at his first Creation▪ He gave him to be Lord over a● the Creatures by Sea and Land He set him over the works of h●● hands, and put them in subjecti●● under his feet. He made hi● Vicegerent under him through out the whole Universe. Th● by Creation he had a right to a● the good things of this prese life. But this is lost by sin, an● with a fiery flaming Sword, Ma● (being expelled and driven out is hindered from returning to h● Paradise of Pleasure, his fo●mer Sovereignty under Go● over the Creatures. And th● his right by Creation's gone.  

Psal. 8.6.  3. There is a right by promise. God has now promise to give good things unto h● people; and those who are interested in the promises have 〈◊〉 right to these good things. No● this right the wicked canno● plead, they have no interest i● Christ, in whom All the promise● 〈◊〉 God are Yea and Amen, 2 Cor. 〈◊〉 20. and so can have no inter●t in the promises, and therefore not a right by virtue of the promise's to the good things of ●is life. This is the peculiar privilege and plea of true believers.  
But 4ly. There is a right from ●onation. God is pleased to ●●ve to wicked men: his boun●y is extended towards them in ●he large distribution and dole ●f outward things. 
Cum quis propter nullam aliam causam donat, quam ut libertatem & munificentiam exerceat; haec proprie Donatio appellatur. Julian. D. de Donation. lib. 1.  But ●heir right to hold is but 〈◊〉 this manner; even as a ●an that is condemned to ●ye for some notorious Crime, and there being a ●●ttle reprieving for two ●r three days before his execution, the Prince, out of his indulgence and grace, gives order to have provision made for ●im according to his quality, ●hat if he be a Gentleman, he ●hall have such provision; if a Knight, a Nobleman, a Peer of the Realm, he shall have pr●sion according to his qua● till his execution. Now no 〈◊〉 can say, this man usurps, tho● he hath forfeited all his righ● his land and estate, yet if King will give him this refr●ment, he is no usurper. Bu● is a poor right he hath, it's a ri● from donation. And thus 〈◊〉 gives to the ungodly men in 〈◊〉 world: they have a right outward comforts, but thi● all the right they have. 〈◊〉 have your good things, but 〈◊〉 see how you hold them, and 〈◊〉 on what account they are cal● your own.  
Or otherwise, but more 〈◊〉 properly the good things the wi●ed do enjoy in this present 〈◊〉 may be said to be their own, fr● the endeared affection and lo● they bear unto them; th● souls are bound up in them, 〈◊〉 in the bundle of life, and th● know no other, no better goo● for in them is lodged their A● Moreover they look upon themselves as having the first, and ●rime interest in them, and that ●n the highest manner of right ●hey belong unto them, as if ●here were none above them, ●or Lord over them, from whom ●hey hold, Psal. 12.4. And thus ●hey entitle themselves to the good things of this present life, and hold and account of them as their own.   

Sect. III.  
Quer. Whether in another world there be any remembrance of the things that have passed in this: or that all whatever was done, had, or suffered in this present life, be then forgotten?  
Answ. Though the joys of Heaven be infinitely great and glorious, and the spirits of just men made perfect be swallowed up in the beatifical vision of the Almighty, yet the powers and faculties of the Soul which are essential thereunto, are so far by that glory from being destroyed, that they are thereby heightne● and quickened, and made mor● spiritually active and vigoro●● in a blessed way. The understanding perfectly clear; the w● freely and perfectly obediential; the memory purged fro● that dross and corruption whic● rendered it too oblivious and i● retentive of good things, frequently keeping in the dros● but letting go the purer metal But now all this good is brought to remembrance, and the contemplation thereof with no littl● joy affecting the soul. What ca● we say, but that in glory all th● powers of the soul are perfecte● in an holy way? The work o● grace in holiness here begun, i● there in glory full completed wherein all the faculties of th● soul are concerned. And as fo● the torments of the damned though they be great, even t● perfection, and such wherein the smallest mercy (even the lea●● drop of water to cool the tongue) cannot be granted, yet the Essence and Being of the soul is not destroyed therein, and therefore neither are the powers and faculties thereof (which are essential thereto) taken away. Well were it for those damned ●pirits if those torments would ●tterly consume their substance, ●nd, through some annihilating ●ower, reduce them to none enti●●es back again; for so their tor●ents would come to an end, 〈◊〉 the making an end of them. ●ut that cannot be, for their immortal substance runs parallel ●ith eternity, and so is capable ●f eternal torments. And fur●er, that which adds to the grievousness of their torments, is ●●e remembrance they have of ●rmer things, and those passed 〈◊〉 their life-time in this present ●orld. As whatever may tend 〈◊〉 make the condition of the ●essed more happy, is remem●ed by them; so whatever may aggravate the misery of the damned comes up upon the●● minds in a fresh return. O● the sad aggravations they ly● under! when they remember th● Mercies they have enjoyed; th● blessed means they have neglected; the precious time they hav● misspent; the opportunities the● have lost; the patience the● have abused; the motions a●● waitings of grace they ha●● slighted; the precious bloo● they have trampled under foot the Covenants they have broken; the resolutions they hav● altered from; the many Sermon calls to repentance they ha●● stopped their ears against; th● sin they have chosen; the goo● Master they deserted; the b● Lord they sold themselves unt● the happiness they have los● which once was offered to them and the torments they have no● cast themselves into, to all eternity, which in time they mig●● have avoided. Surely the r●membrance of these and t● like must needs so aggravate the ●orments of the damned, and cruciate their minds with such exquisitely-vexatious torture, as shall equalise, if not exceed, their other torment. Now this way ●o glorify itself upon them, justice would be deprived of, were their memories in Hell extinguished. And therefore, Son, ●saith he) Remember that thou, in ●hy life-time, receivedst thy good ●hings.  
Thus having done with the Queries that are obvious from ●he Words, the subject Matter ●f our Discourse, and Observation principally aimed at, (unto which what is said, is but premised, as making way,) now ●ollows, to be more largely (ut ●x proposito) insisted on.    

CHAP. III. The Subject Matter of the ensui● Treatise laid down, and offere● in several parts, in order to methodical procedure therein.  
THe Subject now lying befo●● us, and which is the principal Scope of the Discourse ensuing, we laid down and offere● in the Seventh Observation b●fore mentioned, in these words viz.  That there are a Generation 〈◊〉 Men to whom God grants t● enjoyment of some good thin●● only in this present life, whi●● ended, after that they shall ha● no more. Here's their All good that ever they are like enjoy. 
In the handling of this Poin● that we may more fully sift o● the Matter in it, and more o● ●erly step from one part thereof ●nto another: and in that the ●nvailing of a Method; and ●eering the course designed in ●he entreating on a Subject from ●●l corrupt and self-reserved-pro●edure, has always been judged ● more advantageous way; therefore, that we may more readily ●old on our course, not letted ●y the bar of intricacy in the ●anner of the discourse, we shall consider the whole under these particulars: 
1. View some Examples recorded in Scripture of such men, who have had all their good in this present life. From whence the truth of the Assertion is in general evinced to us. Chap. IU.  
2. We shall inquire into the Reasons, Why God will give good things to the wicked in this present life? Why there is such a large dole of outward Mercies sometimes given to them? Chapter V.  
3. Show that all the good thing they do enjoy are confined to thi● present life; so as when thei● life ends, all their good is a● an end, if it end not before Chap. VI  
4. We shall examine what the condition of such men is, who hav● all their good in this present life▪ with respect to the nature of th● good things that they do here enjoy, Chap. VII.  
5. Endeavour to mark out, so fa● as we can, (being guided by th● Notes of Holy Scripture) wh● that man or woman is, that, i● such a condition, is like to hav● all their good in this present life Chap. VIII.  
6. Conclude the whole in som●Vses, and Improvements, in order to a Spiritual Advantage, from the premised Considerations; with divers proper Help● to a better Portion, Chap. IX, X, XI, XII.   
The Argument that now lies before us, calls for a most serious consideration from us, for therein is matter of chief concernment to examine ourselves about. As St. Hierom sometimes spoke of that saying, Arise ye dead, and come to judgement, that it was a dreadful Scripture that sounded continually in his Ears; he thought he heard a Voice night and day, ever and anon, proclaiming the same. So may this Scripture (duly considered) strike a trembling into the heart, and amuse the stoutest spirit; Son, in your life-time, you had your good things: Here you have your reward, and after this you are never like to have any more. Let none separate themselves, or put off this Scripture, as if they were out of its reach, or that it did not concern them. For before we have done, you shall find, that (though (true it is) this Scripture may be of nearer concernment to some, than others, yet) it is of exceeding great usefulness in th● several Notes therefrom, an● practical Improvements thereabout, unto us all.   

CHAP. IU. Containing several Examples recorded in Scripture, of suc● men who had all their good thing in this present life.  
AS to the first particular proposed in the handling o● the Point laid down, we are to take a view of some Examples recorded in Scripture of such persons, who had all their good in this present life. They did enjoy their felicity here in this present world. 
Gen. 27.39.  Had not Esau a goodly portion of outward things? what an ample blessing was conferred upon him? His Cup did even overflow; His dwelling was the fatness of the earth, and of the dew of Heaven from above; The Heavens did (as't were) conspire together ●o distil down a blessing upon Esau, and to make his soil fat and plenteous. Nay Esau had so much, that he said, He had enough. When his brother Jacob did present him with a drove of , to find grace in his sight, ●ays he, I have enough, my brother, keep that thou hast to thyself. 
Prov. 30.15.  Gen. 33.9. 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Polit. l. 1. c. 9  How far ●oth Esau outstrip all the Worldlings of our days, who are as the daughters of the Horseleech, crying, [Give, ●ive,] and never say it is enough. Brother, says he, I have enough: most rich men are complaining; they go not so far as Esau; they have their Portion, and yet complain: Now Esau hath his Por●ion, and thought he had enough.  
What a Portion had Nabal of the good things of this life? 
1 Sam. 25.2.  He was very great upon the account of his possessions; and blessed himself in his abundance and yet this man, void of humane courtesy, for he was churlish; 
ver. 14, 21.  and of Piety, for he wa● evil in his do; and of Pity for he had no commiseration o● David in his distress; and o● Moral ingenuity, for he did no● know to requite good to them that had done good to him, bu● railed on David and his men who had been his benefactors and requited evil for good unt● them. And yet we see this ma● flourished in all abundance, ha● his belly full of worldly treasure but this was all the good tha● ever he was to enjoy, for he wa● a man of Belial, 
verse 25.  Nabal was hi● name, and folly was with him and before death utterly smote him, his heart died as a ston● within him, 1 Sam. 25.37, 38.  
The Rich man spoken o● Luke 12. whose grounds brought forth so plentifully, that he ha● no room where to bestow hi● fruits, but might ampliate his Granaries, and enlarge his Buildings, that so he might house ●is plentiful Crop; surely he had a large portion of these outward things: and they were good things somewhat adequate ●o his hearts desire too, otherwise he would never have cheered up his soul in the enjoyment of them, thus saying, Soul, soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry: (other than which what could he have said, if he had had the soul of a swine?) Yet these were all the good things that ever he was like to enjoy, for the Fool's Soul that night was required of him. And that put an end to all his present hopes of future comfort, Luke 12.20.  
You read of a generation of men, Job 22.17, 18. who were so drowned in sensuality, that they did not only utterly departed from God themselves, but bid God himself departed from them too and despighted the Almighty, a● if there were nothing of goo● that he could do unto them They said unto God, departed from us, and what can the Almighty do for them? And ye● (such were the overflowings o● God's bounty towards them that) he filled their houses wit● good things: They had a ful● portion for a time, but presently they were cut down, out of time and their foundation was overflow● with a flood: and so all their good came to an end, Job 22.16.  
Some of Christ's hearers, in Luke 6.24. they had their good things in this life, Woe unto you for here is your consolation, saith our Lord Christ unto them. Oh▪ dreadful Speech! woe to thi● man, woe to these; here is their consolation. They have, and may take some comfort in sensual delights here for a time, but these once ended, they are never to expect any more.  
The Psalmist tells us of some ●en who have their portion in his life, and whose belly God ●lls with his hid treasure, Psalm ●7. 14. and they leave the rest of their substance to their Babes. They have their bellies filled with outward good things, and ●he surplus thereof they store up ●s a substance for their Babes. Now all's but a bellyful; it is but as meat for their belly, and the belly for it, both which God will destroy: 
1 Cor. 6.13.  And the men to whom this falls in portion, they are but men of the world, and so cannot long enjoy these delicious dainties: They are mortals, and so must yield to the stroke of death, which will put an end both to their life and portion, after which they shall never enjoy good any more.  
God's mercy it is his own, and he will extend the line of it as he pleaseth. God so disposeth of his mercy, that there are some that shall have Heaven and Earth to be their portion; an● their portion is indeed a blesse● portion. There are some tha● shall have earth, but not heave● and their portion is poor, an● mean, and sad. There are others that shall have heaven, bu● not earth, and their portion 〈◊〉 good: And there are other that shall neither have heave● nor earth, and their portion (you'll say) is miserable indeed God's mercy is his own to dispose of as he will, and to le● out as he pleaseth, It is your Father's pleasure to give you a kingdo● Luke 12.32. We read of Jehosaphat, 2 Chron. 21.3. That he gav● to his other sons gifts, but th● kingdom he gave to Jehoram So Abraham calls for Ishmael an● Hagar, and he gives them ● piece of Bread and a bottle o● Water, and sends them away There's an end of them, the● may go and wander in the wilderness of Beer-sheba, Gen. 21.14 So God hath people to whom h● gives pieces of bread, and bottles ●f water, yea, some to whom he ●ives great gifts in this world: ●ut he keeps the inheritance for ●is Isaac, and the kingdom for ●ehoram. As for the other who ●ave their good in this present ●●fe, they are as sent away, and may take their portion with ●hem, for there's their All.   

CHAP. V Containing some Reasons why there is such a large Dole of outward Mercies given to the Wicked in this present world. And why the Lord is oftentimes so bountiful towards them.  
ALL the Works of God are rationally carried on, I mean there is a spiritual reason in them; though, because of that darkness that is naturally upon man's understanding, and so has clouded the discursive faculty of the soul through sin, he canno● so fully apprehend them, as the● are truly in themselves. No● whereas it is the good pleasure of the Almighty to give sometimes unto the wicked a larg● Dole of the good things of th● present life, so as they flouri● in all wealth and store: doubt less the work of God therein ● right, and done in truth, an● there is ground of such his bounty towards them. Therefore w● will inquire into the Reason that are more obvious: W● God will give good things to th● Wicked in this present life? Wh● there is such a large Dole of outward Mercies oftentimes shared out 〈◊〉 those who are Enemies unto Him who is the Author of every goo● and perfect Gift? which is th● second thing offered to enquir● in the handling the Point we a● upon.  

Sect. I.  
And first, they are all God's creatures, though sin have depraved and corrupted their nature's, and rendered them trai●urs and rebels to their Crea●●r, yet they are God's crea●●res still, though rebellious, ●●ey are the workmanship of his ●nds, though Satan bear sway 〈◊〉 their hearts. And upon that ●ry account, as being his workmanship, God has some respect ●r them, 
Luk. 6.35.  He is kind to the unthankful, and to the evil. Though ●●ey have cast him off, yet he ●es not utterly cast them out ●om all the good things of this ●●esent life. He owns them as ●s creatures still, who disown ●m as their Lord and Sovereign. ●hough they will not have him 〈◊〉 rule over them; yet he cannot forget the workmanship of ●s hands. Saith Jehu, concerning Jezabel, Go, 
2 Kings 9.34.  take away this arsed woman, though she be ●nder the execution of the just ●●ntence of God upon her, and 〈◊〉 liable to the uttermost of reproach that can be inflicted, yet show some respect unto her, her not lie there in the stree● but take her away: For she i● king's daughter. So saith Go● Well, though these be curs● and fuel only fit for the everlasting burn, yet they 〈◊〉 my creatures, I cannot utter (here as yet) forsake the wo● of mine own hands; some ●spect they shall have from m● some good I'll communicate them: they are men of the wor● and therefore they shall hav● bellyful of worldly treasur● Whose belly thou fillest with th● hide treasure, Psal. 17.14. T●● deep vein of silver, and the h●●den place of gold, those sec● (but rich) recesses shall pow● out abundantly into their ●●soms: and I'll give them th● portion here, and that became (though but men of the wor● yet) they are my creatures. B● it is not an argument strong ●nough, that because you a● God's creatures, therefore y● sh●ll have eternal mercies: that ●●cause God is your Creator, herefore he will be your Saviour. a people's title to eternal mer●●es be no more than this, than 〈◊〉 to them: For he th●t made ●m will have no mercy on them, ●d he that form them, will show ●em no favour, Isa. 27.11.   

Sect. II.  
Secondly, The time of this ●e is the time of God's pa●●ence, and the day of his long-sufferance: Now God waits, 
Isa. 30.18.  that 〈◊〉 may be gracious, and his pa●●ence bears long, suspending ●●dgment. 
Rom. 2.4.  Now the goodness of ●od is leading men to repentance, ●●m. 2.4. And though the riches ●his goodness, and forbearance, ●●d long-suffering be despised ●y the wicked, yet the time of ●●is life is the day of his good●ess and patience still: And herefore the wicked have their ●ercies here. In their life-time ●●ey have their good things. God ●nows (Oh that they would consider it) that there is ●●ternity before them, where to pay them home fully for their sins; 
Deut. 32.42.  when there shall be 〈◊〉 time of revenges upon the enem● whereof there shall be a beginning, but never end. So as t●● time of this life being the d● of God's patience and lon● suffering, therefore he deals o● such a bountiful dole unto ma● of the wicked. Says God, 〈◊〉 him take his fill, and measure 〈◊〉 his sin; let him be filthy sti●● since it is his wilful choice 〈◊〉 wallow in his own vomit, a●● to defile himself in the mire 〈◊〉 his lusts; I shall not envy hi● any the good things of this present life: 
psal. 37.35. Job 21.11, 12, 13.  Let him spread himse● as a green bay-tree. Let him se●● forth his little ones like a flock, a●● let his children dance; let the● take the timbrel and harp, and rejoice at the sound of the organ● Let them spend their days in wealth for this is the time of my long-sufferance: but in a moment they sha● 〈◊〉 down to the grave. God's pa●●●nce bears with the wicked ●w, and lets them take this ●orld, and their portion here, 〈◊〉 as some grow great by oppres●●n, some rich by rapine, some ●l by fraud, some big by bribes, ●hers drunk with pleasures, ●d some swilled with the puffs 〈◊〉 honour: They wax fat, 
Jer. 5.28. psal. 50.21.  they ●ne, yea they overpass the deeds 〈◊〉 the wicked, they judge not the use, the cause of the fatherless, ●t they prosper. Thus God in patience (as't were) overlooks ●●em; and they think that he is altogether such a one, as they are themselves: that he never will ●ll them to account, as they ●ever call to account themselves. ●nt when the time of this long-sufferance is over, than the va●●ty of these worldly good ●●ings wherein they did so wantonly bless themselves will ●ore than sufficiently appear ●nto them.   

Sect. III.  
Thirdly, the time of this l● is the season of God's providential dispensations, which (though guided and ordered by an innite wisdom, yet) promiscuo●ly fall amongst the children 〈◊〉 men: so as oftentimes the Go●ly here they have their cup fill● with wormwood, 
Jer. 8.14. psal. 73.14. psal. 66.11, 12.  and the wa● of gall given them to drink, T●●● are plagued all the day long, a● chastened every morning. They 〈◊〉 brought into the nest, and afflicti●● is laid upon their loins: men r● over their heads, they go throu●● fire and water. All these a● many more hardships they endure, and yet none of the come to pass without God's providence: which so order th● they shall be fully tried in th● present life, 
Luk. 22.31 Amos 9.9.  and sifted like as co● is sifted in a sieve. They ha● their full dose and share of gre● and sore afflictions in this present life: for here's the time all the misery, pain, and sorrow ●hat ever they shall endure, and ●fter this life all their grief shall ●e at an end. For God shall ●ipe away all tears from their eyes, 
Rev. 21.4.  ●●d there shall be no more death: ●either sorrow, nor crying, neither ●all there be any more pain; for ●●e former things are passed away. ●nd as povidence measures out ●●ch a share of this life oftentimes unto the godly; so it yields 〈◊〉 contrary portion unto the ●icked; the good things of this present life fall into their bosom's, as if the windows of hea●en were opened to shower down ● blessing on them; and the slu●es of hidden (yet but worldly) ●●easure, being opened, did concur by a joint confluence, to ●ake them happy. Their eyes ●●●and out with fatness: they have ●ore than heart could wish, Psal. ●3. 7. And why? This is the ●ime for an infinitely wise and ●idden providence to exert it ●elf in various dispensations; ●o as no man may know either love or hatred by all that is before hi● Eccles. 9.1. The wicked ca● not hereupon argue that G●● loves them, because they 〈◊〉 warm in the Sun of a prosperous Estate: neither may t●● faithful say that God ha● them, because his deal see● to be so harsh with them. 〈◊〉 is no arguing from outwa●● providential Dispensations 〈◊〉 things that are of an eternal nature, as God's love and hatred are. We should look u●on the way of providence he● to be more occult, and myst●cal, than that the sense a●● meaning thereof should so easily be discerned; and so kno● this, that because now is th● time for providence to car● on its hidden works, therefore the wicked have such ● large Dole of outward goo● things given to them.   

Sect. IU.  
Fourthly, Wicked men may ●o somewhat for God here, they ●ay be serviceable in some respect, at least do something that materially is a service, and God ●ill not be indebted to them. He ●nows they are a mercenary and ●amorous generation, and that 〈◊〉 he should not give them wa●es for any service they are employed in for him, they would presently clamour on him. Now ●od will not have them exclaim ●●ainst him, but if possible stop ●●eir mouths, and will give to ●ery one something for what ●●ey do for him, though it be ●●ver so little, here in this world. ●e have a notable place for this Ezek. 29.18, 19, 20. Nebuchad●●●zar King of Babylon caused 〈◊〉 Army to serve a great service ●●●inst Tyrus [every head was ●de bald, and every shoulder was ●ed;] this great service God 〈◊〉 him upon, and it seems he 〈◊〉 not as yet given him wages; well, God he requires abo●● this, and seems to complain that when Nabuchadnezzar a●● his Army had done him such service, yet he should not have received his wages, but be, as were, forgotten all this whil● Therefore, saith God, Beh● I will give the land of Egypt 〈◊〉 Nabuchadnezzar king of Babyl●● and he shall take her multitude, 
Ezek. 29.18.  〈◊〉 take her spoil, and take her pr● and it shall be the wages for 〈◊〉 army. I have given him the l● of Egypt for his labour where he served against it, because 〈◊〉 wrought for me, saith the l● God. The Lord will not be 〈◊〉 debted in the least to any wic● man for the least service tha● shall do for him; nay he is 〈◊〉 a bountiful Master, that he 〈◊〉 pay those whom he does imp● not only according to the m● of their service, the pains 〈◊〉 have endured, the difficult the work, the success that ensued, nay, take in all the ●cumstantial attendants, and accessories of their employment, 〈◊〉 will not only pay them accordingly, not abating an Ace, ●s usually said; but, as a bountiful Lord, he will give more, 〈◊〉 cause his wages to overflow. ●d therefore well may the ●cked, who are employed in ●d's service, or at least in such ●rks which materially are a ●vice, have sometimes a large ●le of outward Mercies. 'Tis ●e, the wicked in Scripture, 〈◊〉 compared to thorns and bri●: now we know that a thorn ●y serve to stop a gap, though ●e but a thornbush, and if it ●●e to stop a gap, and be of 〈◊〉 use, it hath that benefit by 〈◊〉 that all that while the Sun ●es upon it, and it is kept ●m the fire; whereas were it 〈◊〉 for use, it might presently brought to the fire. An Ar●ent, by the way, to provoke men to be of as much use to 〈◊〉 Church of God as possibly they can, to stop those gap whereby there might be an in to their harm, or an occasion their prejudice. It may be t● is the very thing, for which, yet, thou art in the sun-shi● and which keeps thee from fire; but if thou once comel● be unuseful, the fire is the 〈◊〉 thing thou shalt hear of. M● wicked men God doth make of in divers services; and m● refreshing and good his Chur●● shall have from them: The L● causes the very earth to help woman, and to swallow up the 〈◊〉 cast out of the Dragon's m● to carry her away: Earthly 〈◊〉 (not only as to their frame Being, but as to their mind motions too) are sometime made use of for the good of Church: and God will no● beholding to them for t● work. 
2 King. 10.30.  Is Jehu employed in G● service against the house of ●hab? It was a work which 〈◊〉 had to do, and he put Jehu o● t●en his children of the fourth ge●●●ation shall sit on the throne of ●●●ael. If the Kenites show kind●●ss unto Israel when they come ●t of Egypt, this shall not be ●●●gotten, but shall be remembered, whilst there is a Kenite. ●nd though Saul be sent to de●oy the Amalekites, 
1 Sam. 15.6.  and the ●nite live amongst them, yet ●ey shall be severed from them, ● Sam. 15.6. And Saul said unto ●e Kenites, Go, depart, get you ●wn from among the Amalekites, 〈◊〉 I destroy you with them: for 〈◊〉 shown kindness to all the children of Israel, when they came 〈◊〉 out of Egypt. Austin, 
De Civitat. Dei, lib. 5. cap. 12.  speaking of the Romans that had such 〈◊〉 flourishing condition for a ●hile, gives this for one reason, ●hey were Men of Heroic Spi●s, and had excellent Moralities, ●d were delivered from that base●ss of spirit, that other People had, ●d therefore God shown some kind 〈◊〉 respect unto them. Many Instan●s of the like kind might be gi●●n.   

Sect. V.  
Fifthly, God gives outw● things to the wicked in th● life; to let the world see w● little good there is in all 〈◊〉 things that are here in 〈◊〉 world. The things of this 〈◊〉 have no great worth in the● otherwise they would never so promiscuously cast up a down in the world: It is a gr● argument against their wort● because the wicked have th● in such abundance. Certain if there were much good them, they should never ha● them. It is an argument t● strength of body hath no gr● excellency in it; for an O● hath it more than man. An ●●gument, there is no great excellency in agility of body, f● a dog hath it more than ma● nor in gay clothes, for a Peacock hath them more than yo● nor in gold and silver, for t● Indians, that know not God, enjoy of that worldly treasu●● more than you. And the like ●ay be said of Natural Excellency's which are common to ●an with sensibles, and of all worldly enjoyments; that surely ●here cannot be any great good 〈◊〉 them, because creatures of a ●ower worth have such a fullness ●f them. This might be enough ●o convince us of their worth●esness, had we no other arguments. So likewise on the contrary we may argue, that surely ●here is no great evil in afflictions in this world, because the ●earest children of God are oftentimes very sore afflicted, ●hich would not be, if there ●ere any such great evil in afflictions, as the world accounts of. The low esteem that the people ●f God have had of the great ●hings of this world, argues, ●hat there is little true good in ●hem. What said Luther of the Turkish Empire, as great as it is? ●ven thus, Turcicum imperium ●uantum quantum est, mica est quam pater-familias canibus projicit: 〈◊〉 is no more but as a crumb whic● the householder throws unto ● dog. The Almighty sees th● things of this world as worthley things comparatively to tho● of a better life; and therefore he'll venture them amongst th● wicked, though he sees they wi● abuse them, and not give unt● him the glory that's due unt● his great Name from them Though the wicked corrupt themselves in them, and be sacrilegious in the enjoyment o● them, robbing God of his glo●ry; yet however they are things of no great worth, and therefore no matter if they hav● them for a season. As suppos● you see a man gathering o● Crabs under the tree, though the Swine come grunting about and take them up, yet he care● not much to drive them away▪ they are but Crabs, let them have them: But if he were gathering any choice and precious fruit, if the Swine should come within the compass, than he presently drives them away. ●o for choice Mercies in Christ ●hen these are dispensed, Oh ●hese are precious Fruit! as ●earls they are not cast amongst ●wine: 
Matt. 7.6.  Here God makes a di●inction, he expects to have ●ory to his great Name issuing ●om them; and therefore he regards whether men be prepared to give him the glory of ●hem, yea or no; and because ●e will not lose his glory in this ●espect, therefore their hearts ●●all be prepared. But for the ●ommon blessings of this world, ●hich are but as Crabs, the ●ord suffers the Swine of this ●orld to come grunting, and ●o take them up. A Blacksmith that works upon Iron, ●●ough a great many Cinders, ●nd little bits of Iron fly up and ●own, he regards them not: ●ut a Goldsmith that is working upon Gold, he preserves every ray, every ramentum, a● dust of gold; he'll not lose t● very filings. A Carpenter th● is only hewing of Timber, 〈◊〉 regards it not much if Chips 〈◊〉 up and down; but a Lapida● that is working upon precious stones, every little bit there he's careful to preserve. The● outward things they are but 〈◊〉 Chips and Cinders, or such li● worthless things, and therefore God lets the wicked of t● world sometimes of them to enjoy so great a share.   

Sect. VI.  
Sixthly, The wicked enj● such fullness of outward thin● in this life, that thereby t● Lord may show what great go● things he hath reserved for 〈◊〉 own children. Surely if t● slaves and vassals far so we● it shall go well with the children: if the Master be so go● and kind to those that are b● in his family of Creation, he w● abundantly express his love and ●odness to those that are in his ●mily of Adoption. Such shall, ●th the Psalmist, be rapped up ●to admiration, 
Psal. 31.18, 19  O how great is ●y goodness, which thou hast laid 〈◊〉 for them that fear thee. If ●ose that fear thee not are so ●eat and mighty in the world, ●at they can and do speak grie●us things, proudly and contemp●usly against the righteous: If ●ch are so high, and have their ●p so full, then surely the good●●ss that's laid up for them that ●ar thee must needs be to all ●miration. True believers may ●ise their hopes about the great ●od things that are in store for ●em, from the consideration of ●at abundant confluence of outward Mercies which meet upon ●e wicked. And God would ●●ve them to make this, as one ●e of it: and so we see David ●d, Psal. 73.24, 25, 26. 
Psal. 73.24.  The ●rmer part of the Psalm chief ●ns upon this Argument, i. e. an Expostulation with deep reasoning about the prosperity 〈◊〉 the wicked, which was very obvious unto David's eye, and 〈◊〉 part startling unto his thought● but when as he become bett●● informed, and understood som● what of this mysterious cour● and hidden way of God's dea●ing with them, amongst oth●● useful Inferences therefrom, th● is one, 
ver. 25, 26.  laid down Verse 24. Th● shalt guide me with thy counsel and afterwards receive me to glor● If the wicked have such a lar● measure of worldly wisdom surely I shall not want thy counsel, says David unto God. they be glorious with their go●den chains, so as pride compass● them about as a chain, ver. 6. surly the glory reserved for t●● children is exceeding great which after a while they sh● be received to. 
Fugiendum est ad clarissimam patriam, ibi pater, ibi omnia. Aug. de Civit. Dei.  Thus David infers and applies to himself 〈◊〉 particular, Thou shalt guide 〈◊〉 with thy counsel, and afterwards receive me to glory. And mark ●ow the Psalmist pursues this inference in a glorious acclamation, Whom have I in heaven but ●hee? and there is none upon earth ●hat I desire besides thee: My flesh ●nd my heart faileth; but God is ●he strength of my heart, and my ●ortion for ever. The wicked ●hey have their portion here, and the lines do often fall to them in pleasant places: Surely then it shall go well with them ●hat fear God, which fear before him, Eccles. 8.12. The Lord himself he will be their portion. ●f the Dogs far so well, the father keeps a good house. If the hangs-by may have such Doles, certainly there is good provision for the children within. As by the afflictions that lie upon the Godly in this world, God doth declare to wicked men what fearful Judgements do abode them; and would have them from thence to argue to their future dreadful state, and the great evils that are like to befall them; For if judgement begin at the house of God, what sha●● the end be of them th●t obey n●● the Gospel of God? 1 Pet. 4.17. So by the prosperity of the wicked in this world, God dot● declare to his children, wha● choice things are reserved fo● them, and would have them from thence, to argue to their future happy estate, and the great good things they shall enjoy.   

Sect. VII.  
Seventhly, The Lord knows that he hath time enough to manifest his Justice upon the wicked hereafter; 
Magna Dei ira est, quando peccantibus non irascatur Deus. Hier. Epist. 33. ad Castrat.  and therefore he will let them enjoy somewhat here. The Lord has an eternity hereafter for the punishment of the wicked. Their sweet bits shall cost them dear enough, and their pleasant morsels go down with a sufficiently bitter sauce. Saith God, I have an Eternity for the declaration of my ●ustice in heaven, and therefore let ●hem have somewhat for a while. As you know it is natural in all, when they see a man going to Execution, that is not like to ●ive above an hour or two, every one is ready to pity him, and to be any way officious to him: Oh, 
Aeternitas ●on est pe● s●d ratime paenae, sed decidit propter aeternitatem personae punitae, & culpae remanentis. Scot in quart. Sentent. distinct. 46. qu. 4.  (saith every one) the Man shall not have comfort long, we cannot do much for him, he shall have pain enough e'er long, and misery enough e'er long; and so every one pities him, and that because his mis●ry is near, and before him. Even so the misery of the wicked is not far off, it is before them, even a misery that shall run parallel with Eternity, And therefore, saith God, let them rejoice a while, and let their hearts cheer them in this their day, they have not long to be merry in, let them walk in the wa●s of their heart, and in the sight of their eyes; after a while, I will bring them into judgement. 
Eccles. 11.9. Dan. 5.5, 6.  Surely this Consideration should be like Belshazzar's hand-writing upon th● Plaster of the Wall to all wicked and ungodly ones, in th● midst of their worldly fullness causing their countenances t● change, and their thoughts t● be troubled in them; and th● joints of their loins to be loo●ed, and their knees to smite on● against another, to think (O● could they but lay it to heart! ● that this pleasant life will endure but for a while, these day● will quickly be at an end, an● than they launch out into th● miserable gulf of all Eternity when their torment does begin but shall never end: and tha● all the good things of this present life they do enjoy are bu● indulged them for a season; an● this, because there is time enough for their misery in Eternal Confinement, yet behind, to sei● upon them.   

Sect. VIII.  
Eighthly, God gives a large ●●rtion of outward Mercies unto ●e wicked in this life, because 〈◊〉 takes occasion from hence to ●●ch a great deal of glory to his ●●n Name. In this way and ●urse of dealing with the wick●, he gains great glory to himself, in bringing about his own ●ds. As sometimes he doth it, ●●at they might stumble, and ●rden their hearts; How many ●cked men stumble upon the ●ock of their own enjoyments? ●heir table becomes a snare before ●●m: 
Psal. 69.22.  and that which should have ●n for their welfare does become ●rap. 
Psal. 9.16.  They are snared in the ●rk of their own hands. And ●w are their hearts hardened ●●rough their fullness, even to ●ch a pitch of hardness, that ●ey are even as a piece of the ●her millstone? 
Isa. 8.15.  Though at last ●ey shall be broken by judgement, yet by mercies they can●t be melted. Thus their mercy's cause them to stumble and 〈◊〉 and be broken, and snared, 〈◊〉 taken. Their mercies frequently work to ripen them in th● sins; and from the pleasant r● of worldly enjoyments, th● grows in them the bitter f●● of [gall and wormwood. 
Deut. 29.18. ] 〈◊〉 wicked suck, as't were, a ju● from their worldly fullness, wh● feeds and ripens them in th● sin: Like the Spider, turn● what she extracts from sweetest flower into deadly p●●son. 
Tit. 1.15.  Unto them that are des● and unbelieved, is nothing pr● saith the Apostle, but even th● mind and conscience is defile Hence the Lord lets wicked 〈◊〉 go on a long time, till their be fully ripe, and then to glo●●fie his great Name in a way 〈◊〉 justice on them, he puts in 〈◊〉 sickle. So Isa. 33.1. 
Isa. 33.1.  woe to t● that spoilest, and thou wast not sp●ed, and dealest treacherously, 〈◊〉 they dealt not treacherously w● thee; when thou shalt cease to sp● t●ou shalt be spoiled. Thou mayst on a while, and spoil as thou ●lt, but when thou hast done ●oiling, thou shalt be spoiled. ●he King of Assyria may grow, ●ell, and wax great; he may ●ise himself upon the ruins of ●od's people, but his heart is ●eed up thereby to his destruction: For it shall come to pass, ●en the Lord hath performed his ●ole work upon mount Zion, 
Isa. 10.12, 16.  and 〈◊〉 Jerusalem, that he will punish ●●e fruit of the stout heart of the ●ng of Assyria, and the glory of ●s high looks. The Lord of hosts ●ll send among his fat ones lean●ss, and under his glory he will ●ndle a burning, like the burning 〈◊〉 a fire, Isa. 10.12, 16. As the assyrian glorified himself in the desolations of Israel, so will the ●ord bring about his own ends, ●d glorify his great Name on ●oud Assyria: As he got himself glory upon the imperious egyptians before (when ripe for ●in) at the red Sea. 
Z●char. 11.8.  Thus the pride of Assyria is brought don● and the sceptre of Egypt departed away: and the Lord alone is 〈◊〉 alted in that day, Isa. 2.17. 
Isa. 2.17.    

Sect. IX.  
Ninthly, Sometimes the wicked prosper in this world, become great, and are mighty 〈◊〉 power, that so by them Go● may chastise and correct his ow● people: And thus the flourishing rod of the wicked is la● upon the lot of the righteous; 
Psal. 125.3.  an● wicked men are advanced, th● they may be as thorns and br●●ers unto God's People. By the he scourgeth his own inheritance. He gives a king in his a●ger, and after takes him away 〈◊〉 his wrath, Hos. 13.11. 
Hos. 13.11.  T●● Canaanites were left in the lan● that by them the Lord mig●● prove Israel, and they were ● thorns to prick and grieve the● Probably many of these wh● were thus bitter enemy's unt● Israel were mighty, and prosperous in the world, not b●cause God loves them, but that ●o they might be the more able, ●nd fitted, and so employed for scourges unto his People. God ●ives the wicked such a large Dole of outward Mercies, not ●ut of his love to them (though ●hey are ready to gather that Argument) but out of his displeasure towards others. The Lord makes use of them only ●s a Rod to whip others, where●n when they have served his design, than the Rod shall be ●ast into the fire, and so burned. Thus the Prophet speaks of the ●ofty Assyrian, and calls him the Rod of God's anger: and saith, 
Isa. 10.5.  that when the Lord shall have performed his whole work upon amount Zion, then, under his glory, 
ver. 12, 16.  he will kindle a burning, like the burning of a fire, and so the rod of Assyria shall be consumed. The Lord gives his Israel into the hands of the Egyptians, under sore servitude, for many years, on the side of their oppressors there 
Eccles. 4.1.  is power, but they had no comforter: they are afflicted, and strangers serve under hard bo●dage, they are in a land that not theirs, and hardly entreated; all this comes to pass, n● because the Lord loved the egyptians, and hated the Israelite▪ No, the Egyptians are only scourge, and as a pricking brie● and grieving thorn unto Isra●● to preserve them in God's fea● and quicken their graces, a●● spiritually raise their hearts, t● the time appointed, and th● that nation whom they shall serum will I judge, (saith the Lor● Gen. 15.13, 14.) and afterwards shall they come out with great s●stance. The like might be sa● of the great men of Babylon whereof the Prophet Isaiah, ch● 47.6, 7. and many others in● whose hands God has give● great things, that so they mig●● thereby be fit instruments to carry on his design in the scourge and chastisement of his people.   

Sect. X.  
Tenthly, The Lord gives a ●ge Dole of outward mercies to the wicked in this life, to ●ch us who profess the know●ge of God, and an interest him (as our God) to be and 〈◊〉 like unto him. Is God kind to his enemies? so should we also unto our enemies. Is so bountiful in his gifts? then ●nce we should learn to prance those Divine Lessons left on record, and exemplified our Saviour Christ, 
Luk. 6.27, 28, 35, 36.  to love our enemy's, to do good to them that ●te us; to bless them that curse 〈◊〉; to pray for them, which delightfully use us: and to be merciful, as our heavenly Father is also ●●rciful. Thus shall we be the ●●ildren of the highest, for he is ●nd unto the unthankful, and to ●●e evil, Luke 6.36. What bet●●r pattern can be set before us, ●an a pattern from our heaven●● Father? Whence can we ●●ke an Exemplar whereon unerringly to build our pract● but from the God of truth, 〈◊〉 whose ways are judgement What more effectual mean● the impressing and setting ho● of practical truths can there 〈◊〉 than Example upon Precept, 〈◊〉 both these given by God h●●self? In that God is thus bountifully good and liberal to ● wicked, hence we are to le●● kindness to our enemies, and do good, not only humanity (as they say) but homini; 〈◊〉 only to humane nature, but 〈◊〉 men, though they act contr● to us, and be against us. W● more against, and enemy's un● God, than the wicked of t● world, who are dead in sins, ● trespasses? and yet we see ho● bountiful the Lord is unto the● in dealing them out such lar● Doles of outward mercies. O● let us learn hence to be like o● heavenly Father in doing goo● May not we argue our selves from hence into such a frame Surely the design of God herein to teach us to lay aside all ma●e and envy, and all revenges, 
1 Pet. 2.1. Rom. 12.19.  ●d to overpower our passions ● a spirit of meekness, and to 〈◊〉 like God himself, (whose ●age we bear) in heaping coals 〈◊〉 fire upon the head of our foes, 〈◊〉 being overcome of evil, but ●●ercomeing evil with good, Rom. ●. 20, 21.   

Sect. XI.  
Again, The Lord gives such ●arge Dole of outward good ings to the wicked in this life, 'cause he would have no argument for love or hatred drawn ●m these outward things ●●e nature of man is prone to ●her an Argument of love or ●red from the dispensations 〈◊〉 providence in this world: ●d herein judgeth after the ●h, as if what's pleasing to 〈◊〉 flesh, and sensual appetite ●uld argue God's love; and ●at's grievous and burdensome 〈◊〉 the carnal part should be an argument of his displeasure How frequent are the concl●sions of men in Scripture-R●cord, according to this hypothesis? Thus Rabshakeh argu● for his Master Sennacherib again Hezekiah. His Master had be very prosperous and success in his Martial Undertaking (saith he) Hath any of the G● of the nations delivered his l● out of the hand of the king of ●syria? 
Isa. 36.10, 18, 19, 20.  Where are the Gods of h● math and Arphad? Where are 〈◊〉 Gods of Sepharvaim? And h● they delivered Samaria out of 〈◊〉 hand? Who are they amongst the Gods of these lands, that h● delivered their land out of my ha● that the Lord should deliver Je●●salem out of my hand? Am I 〈◊〉 come up without the Lord aga●● this land to destroy it? Isa. 36. ● Rabshakeh bolsters up himself a confidence that God was w● him: and why? forsooth t●● had all along been so prosper● and successful. Am I now 〈◊〉 ● (saith he) without the Lord ●gainst this land to destroy it? ●he successes we have had are arguments sufficient to inform ●s, that he is with us, and that ●e will succeed them to us. How ●any wicked men are there, ●●at upon this bottom stay themselves, and yet fall so, as to rise ●o no more? They are but set 〈◊〉 slippery places, (as the Psalmist ●eaks) and then cast down into ●●struction, and brought into de●●lation, as in a moment, they are ●terly consumed with terrors, ●sal. 73.18, 19 
Psal. 73.18, 19  Thus they flat●●r themselves in their own ●●es, until their iniquity be ●●und to be hateful. They say ●●ey shall die in their nest, and multiply their days as the sand. ●his was the ground upon which ●ob's friends argued so strongly ●gainst him, That surely God ●d not love him, because it ●ent so ill with him: There●re they did not speak of God ●e thing that was right, measuring his thoughts by outward providences in this world, a● modelling all their Argument according to this Rule. Now th● is too low a way to measure th● mind of God, who is infinite in knowledge, and of who● understanding there is no rea● It is as high as heaven, what ca● thou do? deeper than hell, wh● dost thou know? the measure the● of is longer than the earth, a● deeper than the sea, Job 11. 8, ● 
Job 11.8, 9  The Lord would teach his people from the plenty of outwa●● Mercies the wicked do enjoy to look for other evidences 〈◊〉 his love; evidences of another nature than these things are, 〈◊〉 which the love of God may cleared up unto them. T●● seems to be the carriage of t● Almighty in these his works Providence unto his people You see how the draff and s● of this world is cast bef●●● them; and how they wall therein, and fill their bellies: ●ot you look upon these things ●s arguments of my love to ●hose persons who enjoy them; ●or you see what kind of crea●ures they are sometimes cast ●mong, even amongst my most ●itter and cruel enemies, such ●s are, and will be so, and who abuse these good things to a further hardening them in their enmity: but do not you regard 〈◊〉, envy not their Portion, nei●her judge their Condition ●herefore happy; measure not ●ny Love by outward Mercies; ●or I thus promiscuously cast ●hem abroad into the world, to ●ive check to such thoughts as ●ould argue either love or ha●red from them, Eccles. 9.1.   

Sect. XII.  
Lastly, The Lord gives such 〈◊〉 large Dole of outward Mer●ies unto the wicked in this pre●ent world, because this is all ●hat ever they are like to have. They are never to expect any ●ore. The Lord deals with them as Abraham did with t●● Sons of the Concubine's whi● he had, he gave them gifts, a● sent them away from Isaac his s● eastward into the east-country but he gave all that he had un● Isaac, Gen. 25.5, 6. So t●● Lord gives worldly gifts un● the wicked, and, as it wer● packs them far away, they m● have nothing to do with h● habitation, and his holy plac● the Heavenly Jerusalem is reserved for his isaac's, the childre of the Promise. These Son's 〈◊〉 the Concubine, they may t● veil into the East-country and there gather their gold, a●● silver, and precious stones: among the smooth stones of the stre● (as the Prophet speaks in another case) is their Portion: 
Isa. 57.6.  And th● is all that ever they are like 〈◊〉 have; they are to go their wa● and expect no more. Thus dea● Jehoshaphat likewise with tho● Sons that were not to plead 〈◊〉 Title to his Kingdom, (intending the Throne and Crown for ●ehoram) their father gave them ●reat gifts of silver, 
2 Chron. 21.3.  and of gold ●nd of precious things with fenced flies in Judah; but the kingdom ●ave he to Jehoram, because he was ●●e firstborn. So God deals w●t●●any of the wicked in this ●orld, as Jehoshaphat did with ●is other Sons, who gave them ●heir Dole before hand in great ●ifts, and so committed their ●ortion into their hands, and ●hey were not to expect any ●ore: the kingdom it was for the firstborn. Thus the wicked have ●reat gifts in this world, their ●ortion is put into their hands, ●nd they are to expect no more. They are not from hence to argue, That because he hath done ●o well for them, that therefore ●e will do better, and intends ●hem a further good, cujus con●rarium est verum: Nay you may ●ather gather an Argument ●uite the other way; because God intends no further good unto you hereafter, therefore is you have so much now. Th● we use to answer men that ha●● had their Dole already giv● them, and they will come again Why do you come again, y● have had your Dole already So God will answer to ma● men, when they shall cry to hi● for mercy, at that day, W● come you to me for more? y●● have had your Dole already Have not you had more than 〈◊〉 your work comes to? Did n●● your cup overflow in your lif● time? 
Psal. 73.7.  Had not you more th● heart could wish? Why do yo● come again? Did not I (sa● God) show myself glorious 〈◊〉 mercy in your day, that you b●ing so wicked as you were, ha● yet so much of the good things of the world as you had? I di● not only spare you, and eke o● my longsufferance towards yo● but I loaded you then with benefits, and heaped my blessing on you, if so be you would ther● by have been led to repentance: 
Rom. 2.4.  ●nd therefore though you be denied eternal mercies hereafter, yet you have cause to tell ●e Devils themselves, and ●mned creatures that shall be ●ur companions, That God was ●ry merciful to you, while you ●ed in this world. You had a ●rge Portion here, but here's ●ur All. Son, remember that ●ou, in thy life-time, receivedst ●y good things; thou canst not spect them hereafter too.    

CHAP. VI ●●at the good things the Wicked do enjoy are confined to this present life; and why?  

Sect. I.  
THE Third Particular propounded in the handling this Point, is to show, That 〈◊〉 the good things the wicked do enjoy are confined to this present life, so as when their life ends then all their good is at an en● When the wicked man dieth he shall carry nothing away His glory shall not descend aft●● him, Psalm 49.17. Naked 〈◊〉 came into the world, and nake● he shall return. All his go● things have their period wi●● him, he cannot carry them alo●● into another world; when dea● seizeth on him, than he is par●ed from them: And then wh● shall those things be which he h● provided? 
Luk. 12.20  Though whiles he pved, he blessed his soul; a● his flatterers were about hi● and his cogging Parasites, a● they praised him, yet he s●● go to the generation of his father's, 
Psal. 49.18  and shall never see light and then all his good thi● are concluded with him. A● it is so, that the Portion of t●● wicked cannot outlive, b● is confined to this present lif● because,  
First, That there are some men whose names are written in ●he earth, 
Cum homines beati esse volunt; si vere volunt, profecto esse immortales volunt, aliter enim beati esse non possunt. Aug. de Trin. l. 13. c. 8.  as the Prophet has it, Jer. 17.13. And ●f their names be mortal, why should their good ●hings be immortal? If ●heir names be written ●n the earth, why should ●ot their good things die, when ●heir names perish? Their por●ion runs parallel with their names: For he is swift as the wa●ers, their portion is cursed in the ●arth, he beholdeth not the way of ●he vineyards, Job 24.18. It is a dreadful thing to have the name written in the earth: to have earthly Principles; earthly Mo●ions; an earthly Portion; the Nature earthly; and the Name ●oo: all written in the earth, ●o as you can read nothing but ●arth in them; nor read them ●ny where but in the earth. Oh, ●his is a most sad and dreadful state! and yet we see that this is ●he lot and doom of many persons, their names are written the earth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 12.23. Phil. 4.3. Rev. 13.8.  Whereas the God they have their names written 〈◊〉 heaven, Luke. 10.20. They a● enroled there, as the word m● be rendered. Their Names a● in the Book of Life of the La● slain from the foundation of t● world. They shall be called by new name (saith the Prophet which the mouth of the Lord sh● name, Isa. 62.2. And their n● shall remain, and shall be bet● than of sons and daughters, Isa. 56▪ They shall have an everlasting na● that shall not be cut off: 
Isa. 66.22.  Now th● name being eternal, such is th● portion too; it runs parallel w● their name to all eternity. B● the name of the wicked (be● written in the earth) shall r● and their good things wi● them perish, 
Prov. 10.7.  and give up t● Ghost.   

Sect. II.  
Secondly, The good things the wicked are confined to t● present life, for it is their o● choice, they choose it them●ves. They desire the good ●ings of this life, and they ●ve them, and in that they ●ve no wrong. Have they not ●e portion they make choice 〈◊〉? As Moses set before the ●ople of Israel life and death; 〈◊〉 do the Ministers of God, ●en Preaching to you, they ●t life and death before you, ●u have your choice; and in ●using the way of death, and ●rning from the way of life, when they lie both before you, ●d you are praeacquainted with ●em) whom can you blame but ●ur selves? Have you not your ●oice? So there are temporal ●d eternal things set before ●u, the one vain and fading, ●d such as cannot outlive this ●esent life; the other durable ●d eternal, and to be revealed 〈◊〉 the life to come, and so to ●ntinue to all eternity: Now ●●u choose vanity to be your ●rtion, God doth you no wrong to give you your choice, 
Job 15.31.  van● shall be your recompense. Y● that will indent with God f● your penny, you cannot take ill, if, when the end of the d● comes, God puts you off wi● your penny. Some of those th● were hired in the Vineyard though they agreed to wo● therein for a penny a day, 〈◊〉 they began to murmur, wh● they came to receive their wages: But, saith the Master 〈◊〉 the Vineyard to them, 
Matth. 20.11, 12.  Did 〈◊〉 not agree with me so? were y● not contented to work for yo● penny? and there you have 〈◊〉 So the wicked hypocrites, th● indent with God, and implicitly strike a bargain with him all they intent in God's service is, that they may have so● present comfort in this wor● some credit, applause, preferments, and estates, and the like these are the good things th● choose, and drive a trade abo●● they dare not trust God for t● future: They know not whe●er the glorious, and blessed ●ings of the Covenant of Grace, ●d of Eternity, be realities, ●●a, or no; they doubt they ●ay prove but imaginations: ●nd therefore (say they) Let ●s have somewhat new, somewhat for the present, some pre●●nt pay, we like not to live ●xpectants, under (we know ●ot what) uncertainties, waiting for a reward to come, and 〈◊〉 so great a distance. Well, esay's God) you would have pre●ent pay, down in hand, it seems: present pay you shall have, and ●o more; and do not you hereafter murmur, when you shall ●ee how others are dealt withal, ●hat would trust me, and wait ●pon me, (who never shall be ashamed of their trust;) do ●ot you then murmur, for you ●ave your choice, the good ●hings you bartered with me for, you have enjoyed. As there are servants that are hired, and work by the day, or for so● set time for wages upon agreement, these serve you so, a● they expect their pay at night or when their day is out, an● you give them their wage● twelve pence a day, or so, an● there's an end: But there are other servants now, that serve 〈◊〉 expectation of some reversions and honour, especially whe● they serve noble men and Princes; and these, though they ha● not present pay given them a● night, yet they go on cheerful in their service, they expel some great reversions, as lease● and preferments, which afterwards they may have: An● these though they have not thei● twelvepences a day, as the other have, yet when the others be falls them, they are then mad● rich men, they and their posterities. Now the poor ma● that hath had his pay every day if when a lease or preferment falls, he should come in for hi● part; No, he may be answered, ●●u had your pay every day: ●re was one was content to ●●st and rely upon me, and ●●d no pay, and now he is prepared. This is the direct dif●●●ence between the men of the ●orld and God's children: the ●en of the world will do no●●ing without present pay, and ●●at which is just before them ●●ey must needs have, their ●arts are upon it, they cannot ●●e without it, they choose it as ●●eir part: But the Saints they ●ar what blessings God hath revealed in his Word; what a ●●essed Covenant of Grace there 〈◊〉 what glorious things there ●e in reversion to be enjoyed, 〈◊〉 they will but wait for them, ●d in the service of the Prince 〈◊〉 the kings of the earth, 
Rev. 1.5.  cheerily spend their days. They ●ar what rich promises of glorious things to come, precious promises there are: 
2 Pet. 1.4.  Now they ●●lieve God, and trust in God for these, and they say, Lor● let me have my good things the life to come, whatever th● dost with me here. As Aus● Hic ure, seca; ibi parce: h● burn, here cut; but spare h● after. I am content, Lord, be burnt, to be cut, to end any hardship in the world, a● sufferings that can be laid up● me; only hereafter I look somewhat else, and I'll wait hereafter; my part and port● shall be in reversion. You t● will not wait for hereafter, 〈◊〉 you must have it for the prese●● why, you have your choice, y● portion is put into your o● hands, and if it last no lon● than this present life, it is 〈◊〉 present pay, you may blame y●● selves. Oh, it is a very seri● thing, and of no less than e●nal import we have now in ha● How will many a soul lam● and howl, and curse itself eternally, that it was not cont● to trust God for hereafter, 〈◊〉 would have present pay?   

Sect. III.  
Thirdly, The good things the ●cked enjoy in this present ●orld are the only suitable ●●ings to their hearts, and what ●ould they do with any more hereafter? The things of this ●orld are the adequate objects 〈◊〉 the frame of their hearts. 
Caus●s corruptelarum, non in illecebris, sed in cordibus habemus; & vitiositas nostra mens nostra est. Salvi de Guber. l. 6.  ●hese things do exceedingly ●ease them, and give them all ●ntent, they are commensurate 〈◊〉 their desires: in these things ●●ey hug and bless themselves. ●t as for the things that are to ●●me hereafter, the full revelation whereof is reserved to a ●●me at after this life shall be spired; these they are utterly ●angers to, and (as disagre●●le to their genius) they mind ●●em not. They desire no more ●t what will suit them now at ●●esent, what is carnal, and ●●rthly, so as all their good then ●ds, when their life comes to 〈◊〉 end. And what would men that are carnal and wicked n● do in heaven? Can they w● their corrupt principles, 〈◊〉 wicked hearts have admove there for a while, (which is 〈◊〉 possible) there would be noth● there agreeable to their temp● If they be so contrary unto 〈◊〉 now, much more would the● contrary unto him then. If 〈◊〉 they say unto God, 
Job 21.14.  Depart f●● us, for we desire not the knowle of thy ways; How griev● would the presence and vision the Almighty be then 〈◊〉 them? If they hate and ma●● the Saints of God now, cert●ly they would hate them m● more then. Now the grace's 〈◊〉 the faithful are imperfect, 〈◊〉 yet they hate them for their aces sake, much more would ● hate them then, when their aces shall be perfect. Now wicked have some common 〈◊〉 which do a little restrain keep them in, and yet now ● hate the godly with a dea● hatred: how exceedingly then ●ll their hatred rise, when as 〈◊〉 the one hand the godly shall glorious in holiness; and on 〈◊〉 other all the common gifts the wicked shall be taken a●y. The portion of the wick● must needs end with this pre●t life, the things of a better 〈◊〉 are so unsuitable to their ●arts. Their good things, per●s, may run parallel with their ●es, holding out as long they live, so as they may 〈◊〉 in their full strength, 
Job 21.23.  being ●olly at ease and quiet, but when ●ath has cut the thread of ●eir lives all their good comes an end.   

Sect. IU.  
Fourthly, The wicked abuse ●e good things which here they 〈◊〉 enjoy, and therefore they ●ll have none hereafter. They ●nd them upon their lusts, ●d sight against God in the length of his own blessings: ●s gentleness makes them great, and in this their gre●●ness they rebel against him. T●● benefits they are loaded wi●● (which should teach them tha● fullness towards, and dependa● upon the giver) are turned a● perverted by them to a qui● contrary course, to bless themselves in their evil way, a● burn incense unto their drag. 
Hab. 1.16.  T●● goodness of God which sho● lead them to repentance, 
Rom. 2.4.  they d●spise, and after their hardn● and impenitent heart, treasure● unto themselves wrath against day of wrath, and revelation the righteous judgement of G●● Now if the wicked be thus unfaithful (as how can they otherwise?) in the Mammon unrighteousness, 
Luk. 16.11.  (which, as 〈◊〉 them thus abused, is rightly 〈◊〉 who shall commit to their tru● true riches? If they be thus a●sive and unfaithful in the go● things here, surely the go● things of hereafter they sh● not meddle with. Alas he● ●o we see wicked men abuse ●●eir mercies? their riches to ●ide, and carnal confidence; ●eir pleasures to excess; their ●●fts to ostentation, and vainglory; their preferments to am●tion; their power to oppression; their health to wantonness; their prosperity to vani●, and contempt of the Word ●●d Gospel; 
Psal. 69.22.  their very table beams a snare before them, and that ●hich should have been for their ●elfare, it becomes a trap. Now ●e abuse of their portion here, ●nd their squandring away God's mercies, consuming them upon ●eir lusts, 
Jam. 4.3.  so as they serve not ●od at all in the abundance of ●l things, shall unavoidably expose them to a want of all good ●ings hereafter. Here they have ●●d their fill, hereafter they shall ●ve no more.   

Sect. V.  
Fifthly, The men of this ●orld, they have no interest 〈◊〉 Jesus Christ; and therefore though they have a large p●●tion of the good things of t●● world here given out unto th● yet, being wicked, when t●● life shall end, all their go● comes to an end. They ha●● not an interest in Christ, thro● whom the rich treasures of i●●●nite grace are let out to all eternity. There's no way or m● for the conveyance of etern mercies, but through the L● Christ; nor through him to a● but those that are in him. S● as have an Interest in Ch● here, by a work of grace up● their hearts, that interest 〈◊〉 carry on to the enjoyment 〈◊〉 eternal mercies; The Cond● of God's mercies, through Chr● will eternally flow in glory ●●wards them. God hath di● Conduit pipes (as I may 〈◊〉 of his grace, to let out unto creatures: there are some ●ser Conduit pipes, and th● are opened, through God's et●nal bounty: oil, butter, a● honey, (the good things of this present World) run generally through these Pipes, and so fa●l ●own as well upon the wicked ●s the godly; The Influences of ●od's general bounty the wick●d may partake of, and sit under ●s distillations: but now the current of God's Eternal Mer●es is stopped by Justice from them, 〈◊〉 as it cannot be opened to have ●y drop of that mercy let out ●pon them, in that they have no ●●terest in Christ, by whom a●ne Divine Justice is satisfied, ●●d this current opened: In the ●ean while the other smaller ●pes, they run the general ●unty of God towards them. ●ow the work of Jesus Christ, ●e Second Person in the blessed trinity, and that wherein the ●ry mystery of the Gospel lies, 〈◊〉 that the Second Person in the trinity, seeing the children of ●en capable of Eternal happi●●ss, and that there are glori●s treasures with God to be communicated to them, b● through their sin this current 〈◊〉 Divine Justice is stopped, a● the fiery Flaming Sword of t●● Law is turning every way 〈◊〉 keep the way of the tree of Li● so that these treasures cannot enjoyed, neither the current 〈◊〉 unless the way be cleared, a● Justice satisfied; he, out of p● to mankind, that mankind 〈◊〉 not be put off with these gene● outward comforts: comes, a● satisfies God's Infinite Justi● that so he might open the ●rent, the Sluice of God's Infi●● and Eternal Mercies. Now h●●py are those creatures who h● an interest in the Lord Chri●● They are under the Influence God's Eternal Mercies, the go● things of the Life to come 〈◊〉 theirs: He hath satisfied 〈◊〉 Justice of God the Father 〈◊〉 them, and so the great Pipe● opened, the Conduit of Etern Mercies, and then flows in 〈◊〉 Grace; Infinite, Eternal Gr● till running out towards them. ●w the men of the World ●ey live under the droppings of ammon bounty, 
Job. 21.12, 13. Psal 65.11, 12. Psal. 73.7. Jerem. 12.1.  and so God's 4ths may drop fatness on them; ●t the current of Eternal Mer●s is stopped towards them, ●●ey have no Interest in the Son. 〈◊〉 these men have, is but a little ●zling of God's general boun● through some crannies, and ●s is all the good, that ever ●●ey are like to have, which ●●en it ends, they shall have no ●ore. The fruits of God's general bounty and patience are ●e sole, and only portion of ●me men, who are under the ●urse of Justice, and these shall ●ve what they earn, and no ●ore: they are at work upon ●e ha●d terms of the Covenant 〈◊〉 works: but strangers to, and ●●t within the bounds of the ●ovenant of grace; and therefore the Mercies of this Cove●nt which is full, Ordered in all ●ings, and sure, they shall not have; the drizlings of comm● bounty upon them as creature shall be the all, 
2 Sam. 23 5. Isa. 55.3. Acts. 13.34.  they shall enj● Now Christ the head of the Covenant, undertaking for belovers, satisfies God's Justice; a● opens for them the Floodgates Eternal Mercies: But as for ● unbelievers (who by their unbelief exclude themselves) Just● blocks up the way of mercy ● them. And here is the very ● between the condition of so● men, and of others: that so● have all their good things he● and others have an higher go● in the World to come. Th● have an Interest in Christ, th● have none.   

§. VI  
Sixthly, They are no sons, ● children, and therefore they ● not to expect the portion t● belongs to children. There ● some gifts that servants s● have, and there are portion ●at are left for children, and ●ese are vastly different one ●om the other. As rich men ●en they are to die, and so ●ake their Wills, and a dispo●ion of their estates, they will ●ave some legacies to their ser●●nts, and retainers who have ●ed with them, and in some re●rds been serviceable to them, ●rhaps to every servant in the ●use five pounds a piece, or so; ●t when they come to write in ●eir Will concerning their chil●en, what such a son, or such a ●ughter shall have: that's another manner of business than ●ur or five pounds, the portia's they leave to them are great ●rtions, such as are meet for the ●ildren of such a father: Nay ●●ey divide the all, they have ●●ong them, excepting those ●w small bequests, which are not ●orth the naming. Now, the ●uth is, the whole World may ● divided between children and servants; for though the wicked be at defiance with God, 〈◊〉 God by his overruling powe● so sways the Sceptre throughout the World, that he makes the● servants one way or other: so 〈◊〉 they serve those Superintende● designs of his in the Worl● which all things move in Subserviency to, though the course 〈◊〉 hidden. Now these, as servan● shall have some little legacy, b● they must not expect the children's portions. This legacy 〈◊〉 allotted to them here, and therefore the portion of hereafter which is the children's righ● they must not look for. ● Ezek. 46.16. Thus saith t●● Lord, If the Prince give a gift n● any of his sons, the inheritant thereof shall be his sons, it shall 〈◊〉 their possession by inheritance. B● if he give a gift of his inheritance to one of his servants, then ● shall be his to the year of libert● This was God's Law, That if Prince gave a gift to his son, th● son should inherit it for ever● but if he gave it but to a servant, ●●en it should continue with him ●ut for a while. So here lies the ●●fference of God's Administration of all his gifts, some to sons, ●nd some to servants. The ●●ft he gives to servants shall continued but for a while, with● a short time, they shall all be ●lled for in again: All the good ●●ey have, and comforts they en●y, all those sweet morsels they ●ave fed upon, and pleasant delicacies they have delighted themselves in, shall be all called ●or in again. But that which he ●ives to his sons and children, ●●all be theirs for ever: they ●●all have mercy for ever, though ●ot to enjoy it in the same way; pleasures that shall never fade, ●heir comforts shall abide, their ●ortion endure, and their joy, ●one shall take away from them. ●oh. 16.22.   

§. VII.  
Seventhly, The good things th● wicked enjoy are limited to th● present Life, after which they sha● have no more: in that all they have does come from God's patience Now the day of patience shine upon them, and all the good the do enjoy is indulged them upo● that account: but the time wi● come when patience shall wait n● longer, and forbearance shall b● no more. God's Spirit shall n● always strive with man. Gen. 6.3▪ Impenitent and wicked man▪ And then when the day of patience is over, and their Sun sets in a cloud, and the blackness o● darkness covers them, all thei● good things are gone. The● flowed from patience whilst it was manifested, and during that time, their good things they did enjoy; but that day being past, and the curtain drawn, they bid adieu to all their good for ever. As there are some Graces of the spirit of God in the Saints, that ●n regard of their excercise shall ●ave an end here in this World. ●o there are some Attributes of God, that in regard of, and as to ●he manifestation of them, in that way that now God doth manifest ●hem in, shall here in this World ●ave an end. As the patience ●f God towards ungodly ones, ●hen they die: If the long suffering of God wait upon them ●ll their life long, yet than it ●hall wait upon them no longer: There's no room for, nor call ●nto repentance in the grave. Now if the wicked hold all upon patience, when the time of the exercise thereof in this World ●hall come to an end, than all ●heir good shall end and determine with it.   

§. VIII.  
Eighthly, After this Life, all the ●ood things of the wicked cease, for they shall have to deal wi● God immediately in the world● come. This is worth the whi● of our observance: The ungod● shall have to deal immediate● with God in the World to com● Now they have to deal with Go● through creatures, and in the m●diation and intervention ● creatures is all their convers● And while they have to de● with God through creatures, ● unjust Stewards, they may get great deal, and may shift fo● much; but when they shall com● to deal with God immediately than it will be otherwise wit● them, As at great men's houses there are a great many of Hang-byes and Parasites; these, perhaps when they come to have t● deal with the servants, get som● bits and scraps, and many thing from the servants, and to tha● end, endeavour to ingratiate themselves into the acquaintance of such servants who are more facile, and whom they can bette● ●ork their designs upon. But ● they know they can have no●●ing but from the very hand of ●●e Knight, or Lord of the house himself, this presently checks ●heir attempts, and they will ex●ect no great matter in such ●ay; as otherwise from the ●ands of the servants. So the ●icked men of this World, they ●re as Hang-byes, and all that ●hey have are but as scraps from ●he servants; they have to deal ●nly with creatures, they look no ●urther: but hereafter, things shall ●e settled another way, and, all ●hings shall be weighed by God himself in a just balance; & distri●utions accodingly made by the ●ands of God himself immediately, and now things will be carried ●fter another manner: the Lord himself will come to dispose of ●hings. Here in this World the Lord suffered them to intermeddle with his creatures, and they scraped, and gathered together, and spent upon their Lusts: whatsoever they hooked in they looked upon as their own and the Lord, (as't were) overlooked them all the while: B● now he will come near to them, t● judgement: 
Malach. 3.5.  and all shall be weighed in an even balance, the righ● they have to these things shall b● examined, and their title tried and having now to deal wit● God immediately, the course o● things shall be quite altered, an● they themselves stripped bare an● naked, and then whose shall these things be, which they have provided? Luke. 12.20.   

§. IX.  
Ninthly, All the good things o● the wicked shall end when thi● Life is done, they are bounded a● the utmost with this prese Life, for they have nothing t● put into the scale for the goo● things of another, that may bar● any proportion with them. No● the good th●ngs of Eternity a●● dispensed as well in a way of ●●stice, as of mercy. As God is merciful, so he is just, in giving ●t an Eternal Portion to his ●●ildren, so as their happiness 〈◊〉 all Eternity is founded in a ●ay of justice, as well as of mer●y. The children of God, have ●he righteousness of Christ to ●ut into the Scale, which nothing can counterpoise, but an ●xceeding and eternal weight of glo●y. 
2 Cor. 3.17.  The righteousness and satisfaction of the Lord Christ ●heir Mediator, will be put into ●ne Scale, and the portion of ●he Saints into the other, and ●heir portion will be weighed by ●he righteousness of Christ: and ●he work of his Mediation for ●hem. But when the wicked ●ome before God, and are ●rought to the balance! alas, what have they to put into the Scale? Interest in Christ they have none, a title to his righteousness they cannot plead, they despighted him all their days, and rejected the counsel of God ●●ainst themselves; 
Luk. 7.30. & 19.14. Rom. 10.3.  they would ● have him to reign over them, ne●ther submitted themselves to 〈◊〉 righteousness of God. And therefore of this prize (sometimes i● the hands of them, Fools) the● have utterly deprived themselves. Well, but to the Sca● they must come! Now, to p● in their sins, they see these weig● down to the lowest Hell, an● call for their Wages at the hand● of a Just, 
Rom. 6.23.  Righteous and Infinitely Holy God; they cry aloud fo● wrath and vengeance to all Eternity: And therefore these (i● it was possible, they would smother and hid: oh! they shal● then wish they had never committed them; and seeing the ugliness and dreadful evil of sin● they could, in that respect, desire the mountains to fall upon them, and the rocks to cover them▪ Shall they put into the Scale their formal services unto God● their coming to Church, their attendance upon God's Public ordinances, some good civil ●tions, or moral works that ●ey have done? Saith God to ●em, That which thou hast had ●ready, weighs down all these; ●r all this thou hast had thy re●ard already, and much more: 〈◊〉 there be nothing to put into ●he Scale but this, thou art un●one, and there's nothing fo●●hee for Eternity. And this is ●nother ground of the confinement of the good things of the ●icked to this present Life; They have nothing upon the accounted whereof they may plead ●nd lay claim to the good things of another: nothing of worth to put into the Scale; being laid ●n the balance, all they have can bare no weight, and is not only vanity, but lighter than vanity itself, and vexation of Spirit too. Their sin is their sorrow; their righteousness and works shall not profit them; when they cry, their companies shall not deliver them, the wind shall carry them all away, ●nity shall take them: when he t●● putteth his trust in God shall posset the land, and shall inherit his H● Mountain. Isa. 57.12, 13.   

§. X.  
Lastly, The good things 〈◊〉 the wicked are confined to th● present Life, in that, all the●● good is temporal: such a goo● as suits the sensible part of ma● and answers the lower and inferior faculties of the soul. No● we know that temporal goo● things they are not long lived they cannot last to Eternity Nay, do we not see how soo● they are out of date? They eve● perish with the using; and are ● vanishing, 
Col. 2.22. 1 Cor. 7.31.  whilst we are in the enjoyment of them. Few o● them last out man's time, and i● there be any that run parelle● with the date of his days; yet when his time is out, they determine too, and cannot go along with, much less follow their po●sions into the other World. 〈◊〉 not all the good of worldly ●n temporal, to eat and drink, 〈◊〉 sport and play, to buy, sell, ●d get gain? Is not their length, study, parts, time, ●wer and policy, all laid out ●d employed, for the getting ●d gaining of earthly things, ●d for the encompassing of car●l ends? Spiritual good which of a lasting nature, they have ●one, yea are utterly unacquainted with. The Graces of the spirit, Faith, Hope, Charity, they ●now not what they mean: ●hose branches of the Kingdom ●f God, righteousness, 
Rom. 14.17.  peace and ●y in the Holy Ghost, find no place 〈◊〉 them. Grace here which is consummate in Glory hereafter, ●nd from which a lasting good ●oth spring (so as where it is, ●here an Eternal good shall follow) of this they have no work ●pon their hearts. How shall ●hey enjoy an Eternal good, who have not any thing as a previous foundation here laid in o●der thereunto? 
1 Tim. 6.19.  Or how shall the● present good stretch beyond t● bounds of this temporary Life which is of the same kind ther● with, and in nature only fitt●● and suited for its service; so ● when this Life ends, its respective service is concluded wi● it? The men of the world e●quire after no more, but wh● shall we eat, 
Mat. 6.31. 1 Joh. 2.16.  what shall we drin● and wherewithal shall we be clothed? The lust of the flesh, the l● of the eyes, and the pride of Li● fills up the Scene of their life That's all they look after, the care for no more. Now the● good being all temporal, an● wholly so, it must needs be bounded with this present Life: S● that when their Life ends, th●● all their good determines wit● it.    

CHAP. VII. ●f the condition of such men, who have all their good in this present Life, with respect to the nature of the good things they do here enjoy.  

§. I.  
THe opening of this subject (the Worldy man's good) is so ●sefull, and the concern thereof ●o general in order to the discovery of the sin, and folly of the deceitful, and desperately-wick●d heart of man, and the awakening of it to inquire, and look ●ut for a better good; that the ●ull improvement of a point of ●his nature cannot be but beneficial, if duly considered in the various and distinct respects ●hereof. Therefore now in the next place, we are to take a view of the condition of such men, all whose good is in thi● present world, and this with 〈◊〉 respect to the nature of the good they do here enjoy: which i● poor, low and mean, then accordingly must their condition need be. The nature and quality o● the good which the person fixes upon, does influence the condition of the person so, as to render it consentaneous to itself. I● the good be true, real and lasting; then the condition of the person (whose good it is) is happy, joyful and blessed: But if the good be deceitful, perishing and a mere apparent; then the condition of the person is wretched. miserable and accursed, as having nothing to hold by, and lean unto, but that which is, and makes him so. And first, consider how poor and mean the things are, that the men of the World do here enjoy. What are their comforts for the most part, but imaginary? such as tickle, and please fancy or sense, a while, and then ●hey pass away, and are gone. The things that make such a noise, and for which there is ●uch a bustle in the World, all the good of them is but such as for a while, pleases the imagination, or tickles the fancy in the pertuit of them, and when it should come to be enjoyed, and laid ●old on by the embracing and retentive faculty of the soul, then ●t turns into a Cloud, Ixion's Juno, and vanishes away. The profit about to express Ephraim's vanity upon this account, says, That Ephraim feedeth on the wind, Hos. 12.1. That was but a silly food that Ephraim fed upon; light and vain, and puffing up, (like a Witches feast) leaving the soul empty and unsatisfied: There was no substantial, real good in the food that Ephraim fed upon; the Objects of his pursuit were vain, and all his pleasant daintes, deceitful meat. It was, 
Isa. 29.8.  even as when an hungry man dreameth, and behold he eateth▪ but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and behold, he drinketh, but 〈◊〉 awaketh, and behold he is faint, an● his soul hath appetite. The imaginary good that is in the thing of this Life may puff up the heart and make it swell with pride an● vanity; but the soul (alas) th● better part cannot relish or fee● upon it. Thus a man may hav● his hearts desire, but there's leaness sent into his soul. 
Psal. 106.5.  And a when a bladder is filled up wi● wind it biggens and swells, an● seems as though it would prov● some great, solid and substantial thing; but one prick with a pi●● makes the whole abortive, and let's out all the wind: even s● the men of the World they fatten, swell, grow great, loo● big in their own, and other● eyes; but when the prick o● death comes, it lets out all their comforts, their Sun sets in ● Cloud: Then all darkness shall b● hid in their secret places, and a fire ●ot blown shall consume them. Job. ●0. 26. And than whose shall those ●hings be which they have provided. ●uk. 12.20. Adrian the Emperor when about to die, and the King ●f terrors drew near unto him; and ●e was to bid adieu unto all his Worldly Glory, and to launch ●ut into the depth of Eternity! How dismal was his condition, ●nd how poor and mean did all Worldly Good appear in his ●ye?  
Animula vagula, blandula,  
Hospes comesque corporis,  
Quae nunc abibis in loca,  
Pallidula, rigida, nudula,  
Ne ut soles dabis Jocos?  
The wise Solomon in his dissuasive from the immoderate love and pursuit of the things of this Life, and more particularly that piercing lust of the eyes, riches, 
1 Tim. 6.10. 1 John. 2.16.  useth this argument, and tells us, ●hey are not; he knows not how to predicate any thing of substance or reality on them. Wilt thou set thine eyes upon that whi●● is not? saith he, Prov. 23.5. is not, there is no reality in▪ All the good you fancy to 〈◊〉 therein, it is but imaginary, it not true, nor real: and therefore oh do not set your heart upo● it; 
Psal. 62.10  it's not worthy, nor wort● the while to adulterate your precious souls therewith. Whe● Agrippa and Bernice came in gre● Pomp and State to the Assembly as you may read, Acts. 25.23 that which we read Pomp, it i● in the Greek, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with a great fancy However they themselves or others might look upon it, yet th● Holy Ghost tells us, That it was b● a fancy, there was nothing real i● it. All the Pomp and Jollity i● the World is but a fancy: Thi● is the nature of all Worldly good, it is a good, but merely i● imagination; having no more worth therein, than what the fancy puts upon it. Thus as the Earth is hanged upon nothing. Job. 26.7. So all the Good of the Worldly Man is doubly hanged on nothing: not only in that it is of the earth, earthy: but hung upon his own conceit, which is vanity and less than nothing.   

§. II.  
Secondly, All worldly good it is of a very low nature, so far below ●he soul (that better and immortal part of man) that it cannot ●each it, neither can the soul in ●ts excellent motions hold any converse with it: There is no Adequate Proportion between ●n Immortal Soul, and all, or ●ny earthly good whatever. The soul is a spiritual substance ●n eternal Being; But Worldly Good is caduce, and vain. The prophet speaking of the Egyptians Horses, says, 
Isa. 31.3.  They are flesh ●nd not spirit: So it may be said ●f all Worldly Excellency it is as ●esh, vain and fading, and not ●f a lasting nature as the immortal part of man; The soul is a spiritual Being, high, and of a noble extract: Worldly good is as flesh, low, and of the earth, earthy. The soul requires Homogeneous and similar objects to converse withal; whereas all Worldly Good it is but a bellyful, if so; it but fills the belly, according to that of the Prophet Psal. 17.14. And hence Worldly minded Men do make their Belly their God, whose God is thee Belly, saith the Apostle. Phil. 3.19. But what is that to the Soul▪ Their Body may be fat, the eye stand out with fatness. Psal. 73.7. when the Soul may be in a poo● and wretched condition, leanes● sent into the soul. 
Psal. 186.15. Luk. 12.19.  Indeed the ric● man in the Gospel did say, So● take thine ease, for thou hast go●● laid up for many years, eat, drin● etc. What's all this to the Soul S. Ambrose hath such a speech upon the place, If the Man (sa● he) had the Soul of a Swine, w●● could be said otherwise? If he 〈◊〉 had the Soul of a Swine this 〈◊〉 course had been suitable to him; for these things are agreeing to the Soul of a Swine: but greatly below the excellency and dignity of the rational and immortal soul of man. These are things whose bounds are here below upon the earth, and their course is in the Orbs of this present World: whilst the true rest of the soul, it is above, and its regular and proper motion is upwards (though by sin now obstructed) to the God of the Spirits of all flesh, 
Num 16.22  the Original and Fountain of its Being. And therefore no full and perfect close can there be between the Soul of Man, and all his Worldly Good; the one in its Nature and Original being so high and excellent; and the other so mean and low.   

§. III.  
Thirdly, You shall f●nd that no man is a whit the better because of outward things; these may render the outward condition of one man in the World better, tha● that of another, but they never make the man a jot the better, in reference to that excellency from whence truly Good has its denomination. Do we account the man the better, because of his fine clothes, rich array, sumptuous buildings, large possessions, ample provisions, great retinue stately port and garb, and the like magnificence? True it is this is a resplendent piece o● glory in the eye of the World amusing it by its dazzling lustre● but for all this, the person wher● it is, is not a whit the better This may render him the greater man, and perhaps may pejorate, and undoubtedly (wher● not satisfied) will, and does corrupt his conditions more, bu● the better man it can never make him. Solomon tells us, that the heart of the wicked is little worth, Prov. 10.20. His estate may be somewhat worth, and so may his house and lands too: but his heart, it is little worth: There's no true excellency nor worth, at all in that part, out of which the worth of a man cannot lie, and therefore miserably worthless is the man: for all the possessions, glory, and good things of this present World by him enjoyed cannot in the least add unto his worth, whilst his heart is so little worth. The person whose these enjoyments are, may meet with high and suitable entertainment in the World, but if we search into the grounds of such respect, and examine whence it is, we shall find ●t given, not upon the account of any intrinsic worth, whether natural or acquired of his own▪ but it is for his servants sake, his rich enjoyments, for otherwise in him there is no worth at all. It was the speech of Socrates once to one Achilous', who had a fine house, and many brave things there, (saith he) There are many come to see thy house, t● view thy Chambers, to walk thy Galleries, and to delight themselves in those fine Objects there but no body comes to see thee They know there's a worth i● the fine house, and in the fine furniture, in thy fruitful Orchards and pleasant Gardens, bu● they see no worth in thee. Th● good things of the World mak● no man truly better; they neither give grace nor glory, the● do not truly ennoble and enric● the mind: man's spiritual condition is not bettered by them; but in the fullness of such sufficiencies the condition of the possessor is the same it was, as to sin o● grace; though oftentimes in respect of sin, a great deal worse.   

§. iv  
Fourthly, Suppose the good things of the World were a suitable Object for the Soul, y● what thou hast here is but a very poor pittance, a scanty portion; a l that thou hast is but a very little piece of the World. If thou hadst the Devils offer at thy command, 
Mat. 4.9.  All these things will I give thee, thou wouldst think that to be a matter of some moment; yea but if God should make a thousand Worlds more for thee to command, all this were but a poor pittance, to put off an Immortal Soul withal. An Immortal Soul is more precious than in its worth, to be answered by the fullness of all terrene enjoyments. But the all thou hast, and which thou makest thy boast of is but a little Minnim in the World: it is less than a point to the whole Circumference. The Prophet Isaiah tells us, that All Nations are as a drop of a Bucket, and are counted as the small dust of the balance. Isa. 40.15. What is thy dust then? what is thy Soul and Land, and possessions then? If the Nations be but as the small dust of the balance before God, then surely thy part (how great soever in thine eye) is as nothing before him, and is counted to him less than nothing and vanity. ver. 17. As Socrates wittily rebuked the pride of Alcibiades, who boasted of his Possessions and Manors, and that he had so much Land lay together; he brought unto him his Map of the World, and says, Pray show me where your land lies here; one prick of a pen would have described it all. Search but for your great estates in the Map of the World, and you see what a loss you are presently reduced unto, they cannot be found. You whose thoughts are raised within you upon the account of your Lands and Farms, and Manors, view but a Map of the World, and you see what a little spot Great Britain is unto the World, and wherein then are your Farms and Manors (which you reckon so much upon) to be accounted off? It was Luther's expression concerning the Turkish Empire, so vast and large as it is, says he, It is but a crumb that the Master of the Family casts to dogs. 
Turcicum imperium quantum quantum est, mica est quam paterfamilias canibus projicit. Luth. in Genes.  The whole Turkish Empire in his esteem was but as a crumb. And when the World began a little to smile upon him, and the Gospel through God's mercy found some entertainment, so as the Opposition and Malignity wherewith he was before infested, did seem to begin to cease, and there were great gifts sent in to him by many of the great men of Saxony; he fearing God would put him off with a present reward, and lest here should be his Portion, and to show how little he valued the things of this present World, saith he vehementer protestatus si m me nolle sic abeo satiari, I did vehemently protest that I would not be put off with these outward good things: He should not put me off so, that's his word, according to the manner of the man; you know the man and his language; I did profess, says he, the Lord should not put me off so. It's true they that are godly, account themselves unworthy of the least mercy they have here in this World: but there is this Practical Maxim and Mystery of Religion; that a gracious heart, though he thinks himself unworthy of the least crumb of bread, yet all creatures in Heaven and Earth will not serve him to be his Portion, nor give him satisfaction. Though he hath an Heart that looks upon the least mercy as beyond his desert, and upon himself, with Old Jacob, as not worthy of the least of all God's mercies; 
Genes. 32.10.  yet if God should give him Heaven and Earth, his Heart could not be satisfied with a l those enjoyments, except God gives him himself too. Therefore, surely all the good thou dost enjoy, being but a minute part (if we may term it so) of the good of the whole World, is but a poor pittance, and a very scanty Portion.   

§. V  
Fifthly, The good things thou hast, they will quickly vanish and come to nothing, they are now ready to take wing and fly away: Though at present thou enjoyest them, yet thou hast no certainty of them, they are things that want a Foundation; and therefore it is said of Abraham, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that he looked for a City that had Foundations. Heb. 11.10. As if all worldly excellency here below had nothing certain to stay upon. Job tells us, that the earth is hanged upon nothing. Job. 26.7. And if the earth itself hang on nothing, than surely all earthly good must needs have but a vain Foundation. There is a worm at the root of every creature, and of all creature comfort, that in time will consume it. Jon●h's Gourd flourished f●r a short time, and he sat under its shadow with great delight: bu● how soon did it fail and whither away? It came up in a night, and perished in a night. 
Augustus' nocturno visu stipem quotannis die certo emendicabat a populo, cavam manum asses porrigentibus praebens Sueton in Aug. c. 19  Jonah. 4.10. So it is with all creature-excellency, it is but short lived, so soon it passeth away and is quite gone. Therefore riches are called uncertain riches. 1 Tim. 6.17. neither trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the uncertainty of riches, which soon disappear, or which are manifestly uncertain. The pleasures of sin are but for a season. Heb. 11.25. Nay, the World passeth away, and the lust thereof. 1 Joh. 2.17. Therefore All that is in the World, the lust of the flesh the lust of the eyes, and the pride of Life cannot be of any long continuance, but will quickly vanish. All that is in the World is but as a morning cloud, or as the early dew which passeth away: The morning cloud hovers about for a while in the air, but by and by, as evanid, by the motion of the air, and influenced upon by the beams of ●he Sun, it is rarified, dispersed, ●nd gone. The early dew lies ●or a while upon the tender grass, ●ill the Sun arise, and by its spreading beams not only en●ightens, but warms the Earth and Heavens, and then they dew is exhaled, dried up and gone. How soon is a Garment worn ●ut, and so cast by? or upon ●he account of Fashion (as grown ●ut) laid aside? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Transversas agit species  So the Fashion ●f this World passeth away, saith ●he Apostle. 1 Cor. 7.31. And ●oon do the things thereof wax ●ld like a Garment and as a Ve●ture change. Psal. 102.26. We ●ee that a dream is soon over, ●nd a Night Vision quickly pas●ed; the Dream ends in vanity, ●nd the Vision disappears: such ●re the good things of the World, they are for a while as ●n appearance, and anon they disappear again. A Christian is made for an Eternal condition, and so must leave these things behind him; the Soul of Man it is an Immortal Being, but a●l Worldly Good and comforts are transitory, and can never attend their owners into their Eternal States. When thou comest to enter upon thy Eternal State, if thou shouldest then inquire, what shall I have now? What is't of all I have that goes along with me now? I have now thus much, and thus much; so much Lands, such Farms, such Commings in, such Revenues, so much of Power, Place, Authority and Earthly greatness; so much of Renown and Honour, wealth in abundance, a Multitude of Riches, as in Psal. 49.6. My Life is full: But what shall I have now I come to enter in upon my Eternal State? Truly, nothing at all, ye shall carry nothing away with you, ver. 17. But naked shall you return to go as you came, and shall take nothing of all your labour, which you may carry away in your hand Eccles. 5.15. How sad will the condition of that man be, when ●he is to leave all behind him; and has no good of an Eternal Nature to carry with him into his Eternal State? If a man were to take a great voyage, suppose to the Indies, and all the Provision he makes is this, he gets an Old leaking Vessel, that can make shift to carry him a little way out of the Harbour towards the Ocean, and he lays in a little Provision, so much as might suffice for a short cut over some creek, or to coast the Land to some neighbouring Port; this he provides for, and so goes on, and gins his Voyage towards the Indies, and is gotten into the Ocean: Alas, the Vessel is a rotten Vessel, altogether unfit for service, and his Provision as poor as his Vessel worthless: were not this an unwise man? Truly, this is the condition of thousands in the World, they make no due Provision for their Eternal Estate. Know, you ar● made for an Eternal Condition God intends Eternity to ever● one of us, and expects that ou● lives should be spent in makin● Provision for this our Eternal Estate; and we think of nothing but that we may provide for a few years here, and live i● some fashion, and be some bod● in the World, and leave our posterity accordingly, this is the whole that takes up our hearts▪ and the thoughts of Eternity an● laid aside. Oh, when you com● to launch out into the vast Ocean of Infinite Eternity, what a strange alteration shall you find▪ How will your minds be changed in you, when you come to see that you have provided nothing for Eternal Life, have made no Provision for Eternity? And now all the Worldly Good you have enjoyed must be left behind you! Oh, the great difference there is between the same men within a few days He that now flourisheth in all abundance, when he enters upon ●is Eternal Estate, sees, how he ●ust make his return naked, and ●l his good shall go no further ●ith him: His thoughts now ●ow are they changed from what ●●ey were? the difference will be 〈◊〉 vast and large, that it seems 〈◊〉 bespeak him another man. ●o uncertain and deceitful is all ●is Worldly Good that it will ●ot carry him into another World.   

§. VI  
Sixthly, All the good thou hast 〈◊〉 this present World, it is no ●ther, but what may stand with ●●e Eternal hatred of an Infinite ●od towards thee. It is confident with God's Eternal hatred. ●nd wilt thou rejoice in this as 〈◊〉 thing of worth? It may be ●●e Portion of a Reprobate; ●nd will this serve thy turn? ●ill that give satisfaction to thy Soul, that a Reprobate may hav● at large as his Portion? Ther● are many now that are sweltering under the wrath of the Infinit● and Eternal God, that have ha● as much, yea much more of th● good things of this present Lif● than ever you enjoyed: The have had greater Estates tha● you, more Honour and Glory i● the World than you, lived merrier lives than you, and yet a●● now under the wrath of God and like so to continue to all Eternity. Will a Reprobates Portion serve thy turn? Will't tho● sit down contented with that notwithstanding which the wrath of God may abide upon thee? Jo● 3.36. Oh, those things sure● are very low and mean, tha● may stand with God's Eternal hatred. Consider the having th● Dominion of all the World ma● but to have the least dram of saving Grace cannot stand wit● God's Eternal hatred. What ● difference than is there between the having the least dram of true ●aving Grace, and the enjoyment ●f all the World? What a Goodly Portion is that then, ●hat the Men of the World do so much rejoice in, and busy themselves about? Surely, the straitness of thy heart is the cause why these creature good things seem so large unto thee: They would not appear so big and large, were not thy heart very straight and norrow. As in a little Vessel a thing will appear big and great, but in a mighty wide Vessel the same thing appears but small and little: So when the Lord shall widen and enlarge thy heart by Grace, than all the things of the World will be little to thee. When God shall open and enlarge thine eye to see Spiritual things, then will the things below comparatively appear to be exceeding small. Grace hath the Image of God in it, it bears God's likeness; Now you know what God says of himself, Isa. 40.15. That 〈◊〉 the World is but as a drop of a bucket, and as the small dust of the balance. And so through th● Image of God in a Gracious Heart, the Soul saith thus o● the World, as God saith of th● World, that all the World i● but as the drop of a bucket, and th● dust of the balance to me. Th● enlargement of the Heart through Grace, effects a strange chang● in the creature; when the min● is renewed, there's a kind of transformation wrought. So the Apostle. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rom. 12.2. Be ye transformed by the renewing of your mind. When the Lord promised to persuade Japhet to dwell is the Tents of Shem. Gen. 9.27. the words that is rendered [persuade] it signifies also to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatet Deus  enlarge, that he would enlarge the Heart of Japhet. And indeed when God doth convert a Soul, the Lord doth enlarge that Soul, doth enlarge that Heart, and therefore all the things of the World are now but little. Grace raiseth up man's thoughts on high, and so he looks upon that which is below as little. Indeed if a man be below here, and looks upon that which is next to him, that hath any bigness in it, it ●hews somewhat great; but if a man were advanced on high upon the top of a Pinnacle, then that, which seemed great, appears but little to him. So the men of the World, that lie gravelling here below, and the curse of the serpent is upon them, (upon thy belly shalt thou go, and dust shalt thou eat. Gen. 3.14.) they think the things of the World to be great matters: but Grace ●ifts up the Heart on high to God and Christ, mounts it up to Eternity, and then they can look upon all these things here below, as mean things; nay, so altogether mean, as they are consistent with the Eternal hatred of an Infinite God towards those who do enjoy them.   

§. VII.  
Seventhly, All that the wicke● have in this World they hol● but by a weak and feeble tenure they do not hold their good i● Capite: Alas, they have no Interest in the Lord Christ, fro● whom mercies are rightly derived unto us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. Hom. 2. ad pop. Antioc.  and who is the head of whom they do not hold. Col. 2.19. They have no right unto the promises, upon which the claim does lie: They are no● within the bounds of the Covenant, by virtue whereof they are issued out. Yet neither do 〈◊〉 think the men of the World to be usurpers for what they lawfully get in the World. I do not think they shall answer merely for their using what they have merely for their right to use; but they shall answer for their no● right using. They have some right unto the things they hold but their Tenure is such as may make them quake. A right unto ●●ings is divers, as from Justice; creation, Promise and Donation.  
1. There is a right from Justice, when a claim is laid to a ●hing by Justice: when it is no ●ore but what's just and equal ●hat we enjoy that, which we ●ay claim unto. This right unto ●ood all mankind has lost by sin●ing. All have sinned and come ●hort of this. Sin has shut up all in ●ustice under Vengeance; made men the object of God's wrath ●nd hatred, and the Subjects upon whom his Curse in Justice ●hould be inflicted all to Eternity. For the wages of sin is death. Rom. ●6. 23.  
2. There is a right from Creation. That right man had when first created, and in his Innocency it was put into his hands. Let them have dominion (saith God) over the Fish of the Sea, and over the Fowl of the Air, and over the , and over all the Earth, and over every creeping thing that creepeth upon the Earth. Th● Dominion gives a right by Creation. This Dominion is derived from God to Man, and 〈◊〉 his right comes by Creation yet not simply by Creation, b● as so created; that is in God Image after his likeness; Let 〈◊〉 make man in our Image, after o●● likeness, and so let him have Dominion. Gen. 1.26, 27. No● this blessed Image of God, whic● the Apostle tells us was in knowledge. Col. 3.10. and in righteousness and true holiness. Ephes 4.24. is by sin defaced and blurred, and a deformed and ugly shape and likeness in the Image of Satan in sin is introduced. So that now the right unto the good things of the World which was by Creation in ma●● Innocency, is lost and forfeited the Image of God upon which that right was founded, being through sin blurred and deface in him.  
3. There is a right from Promise and by Covenant. God hath now entered into a new Covenant with his People in and through his Son, and therein promised all good things to his people. So that the right they have unto any good thing now, it is by a new Covenant, a better Covenant, (as the Apostle calls it) which was established upon better promises. Heb. 8.6. The Children of God they now claim by promise through Christ, in whom All the promises of God are Yea and Amen, 2 Cor. 1.20. The promise is an excellent Tenure by which they hold; and having an Interest in the Lord Christ, in him they have a right to all the promises, and so to all that unsearchable good that ●s wrapped up in the promises of Grace. They may plead a promise, and such Pleas in Christ are always of avail. Now, though it be by Promise, yet it is by Grace, because it is Faith alone by which the Soul goes out unto, and lays hold upon the Promise; and which looks at and acknowledges Grace to be the Fountain of all the Promises, and hence they are sure to all the seed of God. Therefore it is of Faith (saith the Apostle) that it might be by Grace? to the end the promise might be sure to all the seed, Rom. 6.16. Now the wicked they have not an Interest in the Covenant, they a●● without God and Christ in th● World, they cannot lay clai● unto the Promises: Their heart● condemn them that they have no confidence towards God, neither can they eye, nor apply his Promises, 
1 Jo. 3.21.  For that they hate Instruction, and have cast God's word behind them. And thus the wicked have not a right to claim from Justice, nor a right from their Creation, nor the right of Promise: And yet neither are they in their enjoyment of outward things to be looked upon simpl● as usurpers: for they have a kin● of right, you'll say, what right ●s that?  
4. There is a right from Do●ation; God is pleased to give ●nto them: he is a bountiful ●nd munificent Lord, opens his ●and and let's them for a short ●ime enjoy. But how? They ●old their Honours, Estates and Comforts, just thus; even as a man that is condemned to die, ●nd their being a like Reprieving ●or two or three days before ●is Execution, the Prince out of ●is Indulgence and Grace, gives Order to have Provision made ●or him according to his Quali●y, till his Execution; that if he ●e a Gentleman he shall have ●uch Provision, if be a Knight, a Nobleman, or a Peer of the Realm, he shall have Provision according to his Quality. Now no man can say, this man usurps; though he hath forfeited all his right to his Estate and Lands, yet if the King will Indulge him this refreshment during his Reprieve until his Execution, he 〈◊〉 no usurper: but it is a poor rig●● he has, it's a right from me● Donation. This he may be sa● to use, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chry. ad pop. Antioc Hom. 2.  but not properly to enjoy: for that Imports a delightful, sweet, orderly use. Ju● thus it is with ungodly men 〈◊〉 reference to their good in th● present World. They have 〈◊〉 right to their outward comforts they shall not be proceeded ●gainst in reference to their rig●● to use, God as a bountiful Lor● granting to them: but alas, 〈◊〉 Tenure they hold all by is e●ceeding sad, no otherwise tha● as that of a condemned Malefactor to his present Provision during the time of his Reprief till his Execution. It is such ● right, the very consideration whereof with its circumstanti●● occurrents and respective aggravations, were sufficient to sta●le the stoutest heart, and am● the most secure and self-confident thoughts of man. If the Apparition of the singers of a man's handwriting upon the Plaster ●f the Wall could so damp all ●elshazzar's joy, and blast the ●uddings of his sweet delight, ●hat he could not go on to carouse in the Golden Vessels ●rought from the Temple which ●as in Jerusalem, but his countenance was changed, 
Dan 5.5, 6.  and his thoughts troubled him, and the joints of his ●ins were loosed, and his knees ●note one against another: How ●●all not the consideration of the ●enure, upon which wicked ●●en hold their comforts, even ●ake away the sweetness of all ●heir comforts, and fill them as ●ith Gall and Wormwood? So ●hat in the very fullness of their ●uffiencies they shall be in straits: 
Job. 20.22. Isa. 38.15.  ●nd all the time of their Re●rieve go on in the bitterness of ●heir Soul, and a fire not blown consume them. Job. 20 26. And yet ●or the most part such is their ●upid and insensate hardness, ●roceeding from a reprobate sense, that in the midst of these gifts, and danger too, through wantoncess they corrupt themselves. Judas. 10.   

§. VIII.  
Eighthly, There is a manifold mixture in all the good things that wicked men do enjoy: and this mixture does exceedingly impair their excellency, and i● taking off from their worth▪ does cause the sweet of them i● pass away.  
There is a fourfold mixture in the Worldly Good of ungodly men; care, grief, guilt an● vengeance.  
First, There is a mixture 〈◊〉 care and cumber? Who can number the troubles, or reckon up the vexatious cares, which d● attend, and are intrinsically impregnate in the enjoyments o● Worldly men. They have one outward comfort, but it is attended with many troubles. They labour in the very fire, and they weary themselves for very vanity. Haback. 2.13. Their toil is incessantly great, and their cumber grievous. And what do they so earnestly lay out themselves for, and enlarge their desire as Hell? The prophet tells us, it is but for a burden, and a troublesome one too, when they have it: it is but to lad themselves with thick clay. Hab. 2.6. And as their toil and cumber in the procuring is so extended, that death by them is rather sometimes desired,: So their care to preserve and keep does no less torture and rack their thoughts. Their care is such, that according to the Poet, 
— Animum nunc huc, nunc dividit illuc  
Et rapit in parts varias.  Virg. Aen.  
Their minds are divided, and their hearts as torn asunder with corroding cares, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 12.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whilst they are in the midst of their bodies. They lie down in care, their rest is in unrest, sleep departs from their eyes; they are fraughted with fears, tossed with contrivances, hang in suspense and doubt; fear to lose, care to keep, and contrivances how to increase and augment their Worldly Good is the whole that is acted on the stage of their lives. And will not all this exceedingly embitter their enjoyments? The truth is, all the good things wicked men do enjoy, will scarce answer the charge, they will not (as we may say) bear charges; There is so much of trouble and cumber they meet withal here in this World with their Portion, that the play is not worth their candle: And if so, where then lies their Treasure? we do not account that as any part of our treasure, which is allotted for spending money by the way. As if a man goes a voyage, that which is to bear charges and to be spent by the way, is not reckoned to be part of his Treasure. Now all we have here in this World is but spending money to bear our charges, whilst we are on our way towards our longer home.  
Secondly, There's a mixture of grief and anguish in and with the Worldly Good of the wicked. They meet with manifold crosses, and invincible disappointments in their way; their designs are frustrated, purposes are broken off, and their intendments fail: and they being void of those Graces and Spiritual Endowments, which alone enable with content to undergo cross occurrences, hence they are perplexed, and stumble, and fall; and are broken, and snared, and taken. Isa. 8.15. They cannot bear their crosses patiently, they want the Grace of Patience: nor can they take their afflictions humbly, they know not what humility means: neither can they undergo their disappointments contentedly, 
Phil. 4.11.  they ●ave not learned the way of true contentment. And so they lie open to all that grief and anguish which any way can be occasionated from affliction without; or that can seize upon a Soul that's void of a Work of true Grace (for so theirs is) within. The felicity of the wicked is not therefore to be the Object of any your envy, neither is their State . Will you envy them the enjoyment of that which is interlarded with so much anguish as imbitters all the sweet and pleasure; or desire that State wherewith you must have more gall than gain, more grief than glory? oh, the many Thorns and Briers that are with them, I mean the cares and cumber: and they dwell amongst Scorpions, in the midst of grief and anguish. Now there being such a mixture as this in all they have, surely their Portion is very poor in the Earth, and in their greatest fullness they can never be accounted truly happy.  
Thirdly, There's a mixture of sin and guilt. The worst of evils is intermeddled with the best good things the wicked do enjoy. Sin it is the worst of evils, because the cause of all, and sting of all. There's nothing properly that can be denominated evil, but so far as sin is in it, and in its respect to sin. There's sin and guilt in the enjoyments of the wicked: though the gifts of God are good in themselves considered, and as from him; yet so far as their hand, as to acquisition, is found therein, there is a streak that goes along. They get and heap together, but they heed not how; they increase, but it's that which is not theirs; they every themselves, 
Hab. 2.9.  but it's by violence; and the spoil of the poor is in their houses. Isa. 3.14. They covet an evil covetousness to their house, that they may set their nest on high, that they may be delivered from the power of evil: and they sin against their own Soul. Hab. 2.9, 10. All their work is to make provision for the flesh to fulfil the lust thereof. Rom. 13.14. They proceed from evil to evil, and in their best enjoyments corrupt themselves. Idolatry is all their worship, and their lust it is their Idol; their God is their belly. Phil. 3.19. And as they get by wrong, so they do not use aright; the end of mercies is not aimed at, much less answered by them; but all is perverted another way, so that their course is evil, 
Jer. 23.10.  and their f●rce not right. And is not here a stream of guilt going with them all along? So that let the whole of their race and way be remarked from their first entry upon their portion, to the time of their close and parting with it, and you find sin and guilt still to attend, so as every day adds new sin to the old guilt, to the filling up the measure of their sin, till they become out of measure sinful. Surely their condition must needs be very miserable, when their Portion has sin thus for its soul and ferment.  
Fourthly, There's a mixture of curse and vengeance in the good things of the wicked. The curse runs along with all their enjoyments; though the bitterness thereof may not be felt at present, yet it is gone out, and shall seize at length. A Portion full of deadly Poison drunk off may not presently work, so as in the very instant of its reception to put forth its venom, but by and by it does appear. Suppose a man have a Son that Marries richly, he gets an Heir that is a very rich match, and he has a large Portion with her, and you go and fetch away the bags of Gold and Silver that are her Portion, and he hugs himself in his rich fortune, but if it should prove that every bag of Gold you have of your Wife's Portion, should have the plague in it, it were but a poor Portion. Certainly thus it is with all ungodly ones in the World, that whatsoever they do enjoy, let their comforts be never so delightful, and their enjoyments never so lovely, all the while they live, and continue wicked, they have the curse of God that goes along, and makes way for their eternal misery. As true believers have a blessing of God in outward things, that lead the way of their eternal good unto them. So the wicked and impenitent have the curse of God mingled with a●l their Worldly Good which makes way for their eternal torment.   

§. IX.  
Ninthly, Consider the loss unavoidably incurred. Thou hast gotten one Portion, but thou losest a great deal more. Thou hast gotten the bag of Gold, but the Plague therein, which shall cost thy live: So as there is the loss of life with the wedge of Gold. Whilst thou hast been busied about the gain and chaffer of the World, 
Josh. 7.21.  thou hast lost a bargain worth ten thousand Worlds. If a man should go to a Fair or Market, and make some bargain about some petty thing, and afterwards when he comes home, knows, that by not buying such a thing, he hath lost a bargain, that would have made him and his posterity, he hath little cause of rejoicing in that bargain he hath made. So though thou hast gotten something that may please and tickle thy vain fancy a little for the present, know thou hast lost a Portion of Infinite worth and value: a Portion the excellency and dignity whereof no tongue of Man or Angel is able to express. The Devil could she● Christ all the Glory of th● World in the twinckleing of 〈◊〉 eye. 
Luk. 4.5.  But he that would set for't the Glory of Heaven had ne● have Eternity to do it in. 
Col. 1.12. 1 Pet. 1.4. 2 Tim. 4.8. 2 Cor. 4.17.  Th● Inheritance of the Saints in light 〈◊〉 incorruptible, undefiled, and that fadeth not away. Their Crown i● not only of Righteousness, but 〈◊〉 Glory too: and that an exceeding Eternal weight of Glory. But though the Portion of the Saints be so unutterably great, as i● cannot be shown in the full Dimensions of it; yet let us take a scantling view thereof in some few glances, so far as we may be helped to that sight, from the Nebo of Scripture: 
Deut. 32.49.  that so yo● may guests at the dreadfulness of your loss, when as you fall short of such a Portion. And  
First, As Canaan was the Glory of all Lands flowing with milk and honey. Ezek. 20.6. So the Heavenly Inheritance does transcend in Excellency and Glory all earthly enjoyments Infinitely more, than Canaan did the ●est of the World; yea, so far, ●s that they are not meet to bear ●he stress of a simile to shadow and ●et it forth. To what will you ●iken and compare the place of God's glorious presence, the ●eat of his Throne, and the Habitation of his Honour? What we can pitch upon with the eye, or reach unto by any either outward or inner senses falls short of a resemblance for it. Surely then it must needs be glorious beyond what we are able to imagine of it. The Apostle tells us, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 1 Cor. 2.9.  
Secondly, It is such a Portion as is fit and suitable for an Heir of Life and Glory, the Heir of Heaven and Earth to posess; for the Son of God, the Second Person in the Blessed Trinity: and therefore ca●led by the Apostle the Kingdom of his dear Son. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 1.13.  Col. 1.13. or of the Son of his love. Surely the Inheritance must needs be exceeding Glorious, when it is the Inheritance of him, whose Glory is that of the only begotten of the Father, full of Grace and Truth. Joh. 1.14.  
Thirdly, It is a Portion that is fit for the Spouse of the Lamb, for the Bride the Lamb's Wife. Revel. 21.9. See a description there of the Glory of this City, the Bride's Habitation, the Holy and Heavenly Jerusalem. ver. 10. having the Glory of God, and her light clear, ver. 11. high walls, strong gates, Angelical Guards, ver. 12. precious foundations, ver. 14. measure large, ver. 15. beautiful proportion, ver. 16. golden-street, ver. 21. a blessed temple, ver. 22. Such a lightsome and Glorious Portion is this Heavenly Inheritance, that there is no night there, nor darkness: and the Glory and Honour of Kings and Nations is brought into it, ver. 25, 26, The Prophet Isaiah seems to hint the Glory of this new Jerusalem in a Prophecy of the Church's Glory in Gospel times. Behold, I will lay the stones with fair colours, and lay the foundations with Saphires: and I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones, Isa. 54.11, 12.  
Fourthly, It is such a Portion as God doth give it unto the Saints to this very end, to declare what the Infinite Power of God is able to do in raising a poor Creature to the height of happiness. Surely that must be transcendently glorious, which is to declare to Angels and all Creatures, what the great God is able to do to raise a poor Creature to bliss and happiness. Who can think what this must be, which has such a glorious design as this intended in it? See the Apostle in the Epistle to the Ephesians to this purpose, That ye may know (sai● he) what is the hope of his callings and what the riches of the Glory 〈◊〉 his Inheritance in the Saints: o● what is the exceeding greatness o● his power to us-ward who believe Eph. 1.18, 19  
Fifthly, It is such a Portion a● in which God attains unto th● great design that he had from a● Eternity from making Heave● and Earth, and in the upholding of them too; it was that h● might magnify the riches of his Grace towards his own people whom he had set apart for glory, and might show the exceeding riches of his Grace in his kindness towards us, through Christ Jesus Ephes. 2.7. Now surely this must needs be a Glorious Portion, which in the design thereof, the whole Fabric of Heaven and Earth is but subservient to. For the Heavens and the Earth which are now, by the Word of God are kept in store, and reserved against the Day of Judgement. 2 Pet. 3.7. When there shall be new Heavens and a new Earth, wherein dwells righteousness. ver. 13. And ●hen shall the great design that God had from all Eternity be attained, when he shall make known ●he riches of his Glory on the Vessels of mercy, which he had afore prepared unto Glory. Rom. 9.23.  
Sixthly, 
1 Cor. 15.53, 54.  It is a Portion that the Creature of itself though raised up to a Spiritual, Incorruptible and Immortal State, yet is never able to undergo; it cannot of itself bear the weight of that Glory that shall be revealed, but the Infinite power of God is required to support a Creature to be able to undergo it. The power of God must be let out to bear up the Creature under that exceeding and Eternal weight of Glory. And this surely must needs be a State beyond expression glorious, which would swallow up a Saint in Glory, unless the concurrent, infinite power of the Almighty did strengthen and enable thereunto. If the power of God be required to strengthen his people in patience and long-suffering under their afflictions▪ strengthened with all might according to his Glorious Power, ●nto all patience and long-suffering with joyfulness. Col. 1.11. How much more is that power requisite to bear them up under that Glory which shall be revealed, which is of a far more exceeding and Eternal weight; than their light affliction, which is but for a moment, ca● be. 2 Cor. 4.17. The Apostle speaking of this Glory of God expresses it thus; who only hat● Immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see● to whom be Honour and Power everlasting. 1 Tim. 1.16. No man of himself hath seen, or is able to see; but Power is his, and from him, to enable them to approach his greatness: and Honour is his, and from them, to extol him for his grace and goodness.  
Lastly, And all this must needs ●e now to all Eternity. This ●ortion as its large and rich, ●nd excellent; so it's lasting. And this is the property that makes precious things to be of ●rue worth indeed; when they are of a lasting Nature and will endure. The Transiency of the sweetest delights, and most plea●ant enjoyments is that, which ●o much, in a serious Judgement, derogates from their val●e; and renders them less , in that through their fluidness they will not hold. Can the wicked man, in the midst of his sinful, yet most pleasing delights propound this Question to himself, and rationally take, and considerately weigh the answer: yea, but will these things hold? will these sports and pastimes last? will this course continue? shall it be always thus with me? how would this give check to his full Career, and curb the rains let lose before him? how would it blast, and as a Worm at th● root cause all the Harvest of hi● joy to whither? This would antedate the Prophets threatening who tells him that his Harve● shall be an heap in the day of grie● and of desperate sorrow. Isaiah. 5▪ 11. And that his root shall be rottenness, and his blossom go up as dus● Isaiah. 5.24. And the mo● when he considers what a Portion he has lost, which would have endured for ever: the which ● Moth nor Rust could corrupt, 
Math. 6.20. 1 Pet. 1.4.  no● Thiefs break through and steal● an Inheritance Incorruptible, Undefiled, and that never fades away We read that when Esau did bu● hear Isaac his Father tell what ● blessing he had given unto Jacob then Esau fell a weeping: oh, Esau he fell a weeping, 
Genes. 27.37, 38.  when he saw what a blessing he was falle● short of. Oh that God would now strike upon the Heart's o● men, that have so little minded any thing, but the things of this present World, that they may duly consider what a Blessed Portion they hazard the Eternal loss off. Oh. thou hast cause ●o weep didst thou truly know ●hy loss and State. That which ●hou hast heard of the good things ●hat the Lord hath reserved to ●ll Eternity for his Saints, is but 〈◊〉 scantling hint of what might ●e given, and all Infinitely short ●f such an Infinitely Blessed ●ortion. Now compare but that ●ith what is thy Portion, and ●hat is like to be thy Portion: ●nd thou hast cause to weep.   

§. X.  
Lastly, What is like to be thy ●nd, thou that hast all thy good ●hings in this present World? That's a matter of momentous consideration. If indeed thou ●ouldest ruffle it out, and swagger here, and enjoy thy hearts ●esire, and there an end; it ●ere somewhat. And alas the ●allantoe's of the World never question, but that their day 〈◊〉 endure for ever, that to mo●● shall be as this day, and much m● abundant. Isa. 56.12. Oh, b● there's somewhat else remains 〈◊〉 afterwards. This their swe● must have a sour sauce: the● vomit up their sweet morsel● and it proves bitterness in th● latter end. Take but a view ● some particulars, and enter wi● David into the Sanctuary of Ge● and then you shall understand th● end. 
2 Sam. 4.26. Jerem. 2.19  Psal. 73.17. And  
First, Oh, the perplexity o● Spirit that Worldly men hav● when they come to die. H● that has made Mammon his God when Death Arrests him, and h● shall see an end of all his Worldly Comforts, 
Quantumlibet delectant jactantia divitiarum, & tumour bonorum, & vorago popinarum, & bella Theatricorum, etc. Aufert omnia ista una febricula, & adhuc viventibus totam falsam beatitudinem subtrahit; remanet manis & saucia conscientia. Aug. de Catechiz. Rud. c. 16.  how wi● he then be perplexed when he must bid farewell to all; now farewell House and Lands and Friends and Acquaintance, and al● merry Meetings, I shall never have comfort in you any more. Oh, then Death it will be truly the King of terrors to him. Job. 18.14. It was so with Adrian the Emperor when he was to die; Animula, quae nunc abibis in loca? etc. O thou my Soul! my Soul! whether art thou going? thou shalt never have more Jests, nor be jocund any more: O my poor pallid Soul, where art thou going? So a man that has all his Good in this present World may say at his Death, whether is this poor Soul of mine a going? I have lived here thus many years, and I have had many merry Meetings; I have eaten the fat, and drunk the sweet, and gone in the best array: I have had a day, and oh, that I were as in months past; but now my day is gone, what shall become of me? I am now launching out into the black Ocean of Eternity, where's darkness and dimness of anguish, oh, what shall become of me? what Peace have I now, when all is gone? Oh, the perplexed cogitations, confused reasonings and tumultuating thoughts that the Spirit of a Worldly Man shall be tossed withal, whe● Death shall arrest, and drag him out of his dwelling. Oh then, what would he not give, do, or suffer for a little Peace but Death's answer to him, wil● be like that of Jehu, (driving furiously) to Jorams Messengers what hast thou to do with Peace? turn thee behind me. Little does he now think of it, but the L●rd sees that his day is coming. Psal. 37.13. Though he see not his day a coming: yet the Lord sees that day is coming. Latimer hath a story in one of his Sermons that he Preached before King Edward, of a rich man, 
2 Kin. 10.18.  that when he lay upon his sick bed, there came one to him, and told him, that certainly by all the reasons they can judge, he was like to be a man for another World, a dead man; As soon as ever he hears but these words, (they are Latimer's words: I only repeat them as his words; and they were before a King, and so in due reverence spoke) they will not be too broad words, nor too rude, I hope, for us to hear, (as soon as ever he did but hear this) what, must I die saith he? send for a Physician: wounds, sides, heart, must I die? and thus he goes on, and there could nothing be got from him, but such horrid expressions, must I die? must I die, and go from all these? here was all, here's the end of this man, that has all his Good things in this present World. Another when he lay upon his sick bed, calls for his bags, and lays a bag of Gold to his Heart, and then bids them take it away saith he it will not do. Another when he lay upon his sick bed, his Friends came to him, and said, what lack you? what would you have? would you have any Beer? would you be shift to the other side, or to some other part of the bed? want you any thing? oh, no (saith he) I want only one thing, Peace of Conscience, that I would have: It is not Beer, nor Friends, nor any easy Pillow I want, but Peace of Conscience; my thoughts are troubled, my mind perplexed, Conscience is unquiet, and my Heart fails. Oh consider now, whether there be not like to be perplexity in your Spirits, when you come to die. Let due forethoughts of your latter end now take up your Hearts.  
Secondly, Than you are to give an account for all, though (as I told you before) not to account for the right to use, but for not right using of what you have. Then you are to come up upon account: Here you go on to buy and sell, and get gain, and are jovial and pleasant; you spend your days in wealth and mirth, 
Jam. 4.13. Job. 21.13.  and in a moment go down to the Grave: but then an account is to be made for all. A sad reckoning is at hand, and such as (alas) they little think of. As a many of Prodigal spenthrifts met together do in the Tavern carouse all care away, and amidst their spuming healths never think of the shot, or reckoning that is to pay. Or as some wretchless Malefactors, desperately careless and prodigal of their Lives, though Hue and Cry be at their heels, and the avenger of blood pursue them, and no less lie at stake than their very lives; yet in an Ale-shop met together, there they bench away all their cares, and drown their fears; and never think of the reckoning they have to make, nor dread the Officer at hand to take them: The Bar, 
Impii praesumendo sperant, & sperando pereunt.  where they must hold up the Hand, and be arraigned, is not at all forethought of by them. Even thus it is with the men of the World, amidst their sickly healths they dread no evil, nor ever call their account to mind: but come ye, say they, and I will fetch Wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. Isaiah. 56.12. Oh, sad will be the reckoning which such men have to make, and dreadfuull the account when they are called to it. Do but now think with yourselves, if you have now so much as you cannot reckon, how then will you be able to reckon for it: If now you have so much as you cannot count, how then will you be able to give an account of what you have; especially when you shall be hurried thereto at unawares, and have had no thoughts thereof beforehand.  
Thirdly, Dreadful is the Portion of these men at the Day of Judgement. Oh, the shame and confusion that will then be upon the Faces of the men of the World! How will they then be confounded in themselves, and desire the Mountains to fall on them, and the Rocks to cover them? 
Rev. 6.16. Jam. 2.3.  especially when they shall see their poor neighbours, or such, whom (when in the World) they would have disdained to have set at their Footstool, or with the Dogs of their Flock, taken up with Christ into Glory, and themselves cast out: when these shall stand on the right hand, and they (as Goats) shall be set on the left. 
Mat. 25.33  Perhaps a poor Boy or Servant in the House shall be advanced to Glory, and you that are their great Masters shall be cast out Eternally: Oh, what an Infinite shame and confusion would this be to you? what will you say? how will you change your minds? Oh, now I see what it is to trust in God; and not to trust in him. Now I see that there is a vast difference between a true believer and an impenitent wretch. Now we may discern between the righteous and the wicked, between him that serveth God, 
Mal. 3.18.  and him that serves him not. These are happy that would trust for the future, that durst take God's Word and Promise for their Portion and Inheritance: but I miserable to all Eternity, that durst not trust him. And then the conclusion what will it be? the Royal Prophet tells you, Psal. 11.6. upon the wicked the Lord shall rain snares, fire and brimstone, and an horrible tempest, this shall be the Portion of their cup. Here's the Portion of the ungodly at the last; fire and brimstone is upon them, and it's reigned down, so as it falls more violently: and the Lord does it, and therefore it is an horrible tempest; and their condition is denoted more wretched, in that they cannot escape, for in snares reigned down they are entangled; and moreover to add to this their woe and misery, and make it out of measure miserable; They are not only to have this fire and brimstone on them, but in them too: for all this is put into their cup, and they are to drink it? and so to drink it, as not to leave the dregs behind, but to wring them out, and drink them. Psal. 75.8. And this shall be the Portion of their cup. They have had a Goodly Portion in the World, which they have abused, their cup did overflow; and now they shall have as dreadful a Portion at the Day of Judgement: for this shall be the Portion of their cup. The servant that eats and drinks with the drunken, and so does abuse the mercies put into his hand, shall have his Portion appointed him with the Hypocrites: 
Mat. 24.51.46.  there shall be weeping and gnashing Teeth. Think but of one Text and I have done with this particular, Job. 27.8. What is  hope of the Hypocrite, though he hath gained, when God taketh away his Soul? Note hence, there are many Hypocrites that aim to get in the World, and cannot, God crosseth them, and disappoints them in their devices; and will not let their covered intentions prosper: Well, but suppose they aim at gain, and get it; and so attain what they do desire: yet what hope hath the Hypocrite, though he hath gained, though he hath grown never so rich, and gained what he did desire, when God takes away his soul, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si evellat Deus animam ejus; Job. 27. ●. Luk 12.20.  plucking it (as it were) in anger from him? Thou fool, this night thy Soul shall be required of thee: Then whose shall those things be which thou hast provided? Where's thy gain, and what's thy hope, when thy Soul is plucked away? The Portion thou hast gained is gone, and another woeful Portion there is behind, which now thou art to enter upon to all Eternity.  
Now know that this time is coming, it will be ere long, and then perhaps this Text of mine may ring in your ears; when you lie upon your sick beds, and days of weakness come upon you, and your thoughts rationally work about, and are fixed upon your latter end, than this argument may come into your mind, and conscience preach this over again unto you; telling you, I heard such a time there were a Generation of Men, who had all their Good things in this present World, but after this Life was over, were never to have any more. And now I am afraid I am one of them, and so there's an end of my Portion: only I must go to my other Portion, that will be very dreadful, How can I bear the thoughts? Oh, I die; I perish, I am consumed with dying. Num. 17.12, 13.    

CHAP. VIII. Wherein is endeavoured to mark out who, or what manner of persons they are, that are like to have all their Good in this present World.  
THe fifth particular proposed in the entrance upon this point, and for carrying on the discourse, was to endeavour to mark out (so far as may be) who that man or woman is, that in such a condition is like to have all their Good things in this present World. For every one is apt to put it off from themselves, and to shift the charge (whilst in general) upon another. Every one is ready to go away and say, I hope it is not I, I hope that God hath a better Portion for me. We are unwilling to look upon ourselves as the persons in particular to be concerned, if the thing spoken of be represented as evil, or under the face of danger. Fain would we catch at what is good as belonging to us, though we have no Title to it: and loath are we to apply unto ourselves the evil, as having nothing to do therewith, though the thing itself do immediately concern us. And therefore as a narrow, impartial search into the state of our hearts and ways, is our undoubted duty: so help for the carrying on this search, and the discovery of our state cannot be but exceeding useful. Now let us endeavour to inquire and search out, who that man or woman is that is like to have all his, or her Good in this present World: that, living and dying in such a condition, as I am now about to speak of; in the present condition wherein he is, if there be not a saving change wrought upon him, is certainly the man, to whom the Lord pronounceth it this day, that his Portion is in this present World. Now who is he?  

§. I.  
Answer,  
First, That Man to whom God gives nothing in this Life, but what merely belongs to this Life, that is the man apparently who is like to have all his Portion here. If God give thee an estate, and load thee with outward mercies, yet if he give thee not somewhat besides thy Estate, a Principle that is a seed of Eternal Life in thee here in this World, certainly he never intends Good to thee in the World to come. If thou hast health and strength of body, vigour and ingenuity of the mind, with a rare accomplished ripeness of the faculties of the Soul; if thou hast Power and Authority in thy hand, with an honourable respect from those with whom thou dost converse; If a rich and ample confluence of all outward mercies requisite to felicitate the Life of man meet upon thee, so as nothing's wanting of all that thy Soul desires: yet if by a work of regeneration there be not here a Principle and seed of Eternal Life laid and implanted in thee, 
John. 4.14.  and a Well of water springing up into everlasting Life; but thou livest and diest in the midst of these enjoyments without the earnest of an Eternal Inheritance upon thy Heart: certainly thou art the man who hast all thy good things here, and never art to expect any good hereafter. For those to whom God intends good hereafter, he gives to such an earnest of that Eternal Good here in this World, by putting a Principle, that is a seed of Eternal Life, into them. There are many men have a great deal in this World, they are rich, and fat and full, and they say, they hope God will be merciful to them in the World to come. Now this is a certain truth, that man who is a stranger to Spiritual mercies in this World, God will deny Eternal Mercy to him in the World to come. The one has an Infallible dependence upon the other: Where there is not a work of true saving Grace, there shall never be a State of Glory. Grace must go before, or Glory can never follow after. It is against that Divine Order that God has fixed, in Order to Eternal things, to give Glory to Graceless Souls. He gives Glory but Grace too▪ The Lord will give Grace and Glory. Psal. 84.11. first Grace, and then Glory. This therefore should be thy care, doth God increase my Estate in this World? say, oh that the Lord would give me a proportionable measure of Grace too, else it is nothing. It will be nothing to my advantage to have an Estate, unless I have Grace also aright to use it. Say, Lord thou givest me here a great Estate, if thou givest me not a proportionable measure of Grace to use it to thy Glory, I had better have been without it. Is this your care? Let me put it to your conscience? Are you as solicitous for Grace to use your Estates aright, as you are industrious for the gaining of them? As your Estates increase, does your care in like manner grow, and are you earnest at the Throne of Grace, for the like due  of them to the Glory of the Donor? If this be your course, 
Luk. 10.42. Phil. 1.6.  it is a good argument you have chosen the better part for your Portion, and that there is a good work begun in you, which will be performed until the day of Christ. And that you have laid up in store for yourselves a good Foundation against the time to come, 
1 Tim. 6.19  that you may lay hold on Eternal Life. But now if there be no work upon the Soul in Order to the Life to come, it is not all a man's Worldly comforts and enjoyments here, that can assure him, in the least, of an interest in Eternal Mercies: but undoubtedly he is the man that has h● Good things here.   

§. II.  
Secondly, You may examine b● the workings of your Hearts about your present Portions. Se● the frame and temper of yo● Hearts about your Worldly Comforts: as whether you● Hearts terminate in what yo● do enjoy. A Carnal Heart take● up with its enjoyments. Th● Creature is its restingplace. ● desires no more, can look no further than to the things of thi● present World. Whereas one that is Godly, and hath his Portion beyond these things, though he enjoy the Good things of this Creation, yet he looks beyond it, and God alone is the Adequate Object of his Soul, it is God alone that gives his Soul satisfaction. When he can taste the Love ●f God in the Creature, and see ●he goodness of God therein, it ●s so far sweet unto him; or else ●t is dry and barren, and yields ●o more taste nor relish, than ●here is (as Job says) in the white ●f an egg. 
Job. 6.6.  Thus the rich man ●akes up in his riches, and speaks ●o his Soul, take thine ease, 
Luk. 12.19  thou ●ast much goods laid up for many ●ears: He looks no further, ●here's his all. Though the language of Esau and Jacob seems ●o be the same, yet there's a great difference in the ground of their replies: Says Esau, concerning the present, sent by his Brother Jacob to him, I have enough, my Brother, keep that thou hast unto thyself. But Jacob replies, Nay, I pray thee: receive my present at my hand, because God hath dealt graciously with me, and because I have enough. Gen. 33.9, 10, 11. Says Esau, I have enough, and so says Jacob too. Yet the difference was great; for Esau looked no further than to the Worldly Blessing; he had Sheep and Goats, and Cows, and Camels enough; this was the enough that he meant, here he terminated, and he looked no further▪ But Jacob looks beyond these things, his eye pierceth through the Creature, and therefore saie● he, God hath dealt graciously with me, and I have enough, or I hav● all. ver. 11. Jacob saw the goodness and love of God in all his enjoyments, and this gave him satisfaction: because he saw God dealt graciously with him, therefore he had enough; or as the Hebrew men bear it, he had all; all that was truly , or that he could desire. Esau had the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est mihi multum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt mi high omnia. Gen. 33.9.11.  multum; but Jacob had the omnia. Esau had the good things of this World and no more, and therefore he had but multum; But Jacob had the good things of this present World, and of the other too in promise, and therefore he had the omnia. The things of this World were enough for Esau; But the things of this World without the other could not be enough for Jacob: and therefore says Jacob I have all: For God hath dealt graciously with me. And as the tempers of their minds were thus vastly different, so was their Blessing in its Intrinsic Nature too. It seems much-what to be the same as to Worldly enjoyments: The Dew of Heaven, and the fatness of the Earth, and plenty of Corn and Wine, was Jacob's Blessing. Gen. 27.28. And it was Esau's too, 
Gen. 27.28.  thy dwelling shall be the fatness of the Earth, and of the Dew of Heaven from above. ver. 39 The Blessings you see thus far to be much the same: and yet herein they greatly differ; for Jacob had his with a God give thee, ver. 28. God give thee of the Dew of Heaven: but now Esau's is only that his dwelling shall be the fatness of the Earth; there's no God give thee in it; and therefore properly it was not a Blessing, but a Prediction rather of Esau's future State. If Esau got it, no matter how he came b● it, by his Sword. ver. 40. or any way whatever; no matter whether he saw God therein, or no; he cares not; no, not he, so he got it, and had it, it would give him satisfaction: the bare enjoyment of the thing would serve his turn, and be enough for him, thus Esau's Heart does terminate in the Creature. But now Jacob, though he have never so much of outward Blessings, yet his Heart is still beyond them, and unless he can see God's mercy and loving kindness in them, [a God give thee] they are not enough to yield him the least of satisfaction: he cannot say he has enough, unless he can taste the Love of God therein, and feel his mercy, and then because God gives him, and deals graciously with him, therefore upon that account, and that only he can say, he has enough. Thus it is with a Worldly Carnal Hea●t, as with Esau; it terminates in the Creature; and enjoys what it hath for itself, it enjoys the Creature, and runs away, and never looks for God therein at all. But a Godly Heart (as Jacob) looks at the root of all; it may be he has but a little in this World, yet he minds the root ●nd rise; the Love of God, and ●he Covenant of Grace, and God ●herein dealing graciously with him; from this root his mercy's spring, which (he seeing it) gives ●im satisfaction. When a man ●akes a Potion of Physic, he ●uts it into Posset-ale, the Posset-●le is not the thing that works, ●hough it is that, that is the ●reater part, but it is the Phy●ck in it. So it is the goodness ●f God that satisfies a Gracious ●eart, and not the Creature ●hat is Operative so much upon 〈◊〉, as to the working out its satisfaction.   

§. III.  
Thirdly, Observe the going out of your Hearts towards your Worldly Comforts, whether they are carried towards them with full bent and strength of desire, as if you could not subsist nor live without them, but they are as all in all unto you. These are the persons who have their Portion here. If you make your belly to be your God, your end will be destruction. 
Phil. 3.19.  If the Comforts of the Creature be your only good, God will destroy both you and them. Meats for the belly (saith the Apostle) and the belly for meats: but God shall destroy both it and them. 1 Cor. 6.13. Look how your hearts follow after the things of this World whether they bear towards the● with full bent or no. That 〈◊〉 that hath his Heart swallowe● up in the things of this World shall be like Corah, Dathan 〈◊〉 Abiram, that were swallowed up in the Earth. Are your morning thoughts contriving, and the vigour of your Spirits spending themselves about your Worldly Comforts? does the strength of your Hearts move and work towards them, as the Historian spakes of Otho that Roman Abso●om? 
Adorare vulgus jacere oscula, & omnia serviliter pro imperio— Tacit Hist. l. 1. Mat. 6.21.  Then if the things of the Earth be a Gulf thus to swallow up your Hearts, there is another Gulf to swallow you up hereafter. The man who has his Portion in ●his World, his Heart will be with his Portion; where his trea●ure is, there will his Heart be also. This Generation the Prophet ●arkes out, and reproves. Isa. 55. ●. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. polit. l. 7. cap. 7.  Wherefore (says he) do you ●pend money for that which is not ●read? and your labour for that ●hich satisfieth not? And there ●ere that laboured in the very fire, ●nd wearied themselves for very ●anity. Hab. 2.13. Demas forsaken the Apostle having loved this ●esent World. 2 Tim. 4.10. And the Apostle saith expressly, that if any man love the World, the love of the Father is not in him. ● Joh. 2.15. Surely then, those who thus spend their money and labour, and weary themselves in vain; who love this present World, and have not the love 〈◊〉 God in them; shall have none 〈◊〉 the good things of his love hereafter; they may content themselves with their present Portion here. Therefore if your hear● be carried out in full bend an● strength after the things of t●●● World, so that they are as you God and your Good, and the desire of your Souls, it is an argument you are the persons 〈◊〉 have all your good things here.   

§. FOUR  
Fourthly, Consider how t● loss of the things of this Wor● doth affect your Hearts. Wh● cross Providences do occur, 〈◊〉 you are thwarted in your world designs and hopes, how do such dispensations take with you? when God takes away from you the desire of your eyes as with a stroke, how does it work upon you? Do not you count yourself undone, and are utterly disconsolate? Do not you cry out of yourselves as comfortless, utterly comfortless when you have lost some Worldly Comforts? Does not your health and strength and the vigour of your minds abate? And is not the joy of your Heart gone, and you as an undone man. Why? what's the matter? I have lost some part of my Estate, I am utterly disappointed in that, which I thought ● had had most sure. Oh, this argues your Heart to be exceeding Carnal, and that you are strangers to the true riches. For one that is Gracious, though he may have some crosses, yet no ●osses at all, because he enjoys all in God; whatever may be looked upon as a loss unto him, he finds it fully to be made up in God, he hath God to make up all his losses. There is such a fullness of good in God, and this so overflows towards him, that his Heart, with more than a considerable satisfaction, takes up here, though crossed in other things. As a man travailing in his journey meets with rain and wind, and storms, which beat upon him; but by and by he takes shelter in his Inn, or comes unto his own Mansion House, and there he's at rest and quiet: though the weather be tempestuous, and season stormy, yet there he enjoys a sweet repose, and his weather-beaten Spirit is at ease in the comforts of such refreshment. Or as the Mariner upon the Alt and open Seas may be tossed by contrary winds and waves, yet his desired Haven (when safely attained) fully answers his weary Soul with the incomes of joy and quiet; then are they glad, because they are quiet: So he bringeth them unto their desired Haven. Psal. 107.30. Even so a Gracious Heart meets with many rubs and crosses in its way, but there is a Divine Hospitium ever at hand, in which there is a ready entertainment, and this gives ease and comfort through Faith at present: and there is an Haven of rest, which in the end will more than fully pay for all; the hopes whereof for the present are so influential, that (if well grounded) they are able to stay and bear up the Heart. So that Gracious Souls abide under the shadow of the Almighty: 
Psal. 91.1.  and may safely say, 
Psal. 32.7.  thou art my hiding place, thou shalt preserve me from trouble, thou shalt compass me about with songs of deliverance. And the truth is, if thou wert truly Godly, whatsoever afflictions thou meetest withal (as we say a man may put all in his eye, so) you might put all your crosses in your eyes: you are so far from being undone by them. But now whereas upon thy Worldly Losses thou art ready to cry out, undone, undone, it is a strong argument thou art the man who hast all thy good things here below.   

§. V  
Fifthly, Examine the suitableness of the things of the World to your Hearts. Whether these be not the things between which, and your minds there is a full correspondence: whether you bless not yourselves in these, as it your happiness. Many say, who will show us any good? 
Psal. 4.6, 7.  And all the good they inquire after is but corn and wine, and oil, and the increase thereof: and this gives joy and gladness to their Hearts, and is the only adequate and suitable good they look for. The Lord by the Prophet complains against Ephraim, that in their assemblies, they sought not him, but his; not the good in him, but good things from him: 
Hos. 3.5.  They did not fear the Lord and his goodness, but their corrupt natures did take occasion from his goodness to rebel against him. They assemble themselves (saith he) for corn and wine, and they rebel against me. Hos. 7.14. Corn and wine and oil were the only suitable things to their Hearts: 
Hos. 7.14.  Worldly Comforts were the adequate Objects of their Souls. These they loved; after these they sought, these things were the burden of their solemn services, and lay at the root of all their religious duties. The Ivy (we know) will clasp about a rotten tree, and cannot be taken from it without tearing: So the Heart of a Worldling will clasp about these rotten comforts, as the only agreeable thing to it, and it is hard to divide between them. Sometimes you may hear them tell with joy, when they are a chewing the Cud upon their stolen dainties, oh, we were in such a place, and we were so jocund and merry, and had the bravest meeting that could be. Oh, it was a merry meeting. And what was there? why, there was singing, and ranting, and roaring, and cheating, and cozening, and swearing, and drinking, and blaspheming the name of God, and yet it was the bravest meeting could be: Oh, say they it was a gallant meeting, How do men delight to chew the Cud in contemplative reviews of their unjustly got gain? Thus stolen waters are sweet, and bread eaten in secret is pleasant to them. Prov, 9.17. Does not these things evidently argue that a Worldly Good and Sensual Comforts are the only suitable things to your Hearts? When did you ever come from an Ordinance of God, and say, Oh, it was a brave day to me, the Lord hath spoken to my Heart this day? This day I have tasted that feast of fat things, those wines on the Lees well refined? Isa. 25.6. Did you never come from the Word with as merry a Heart, atd could rejoice for it with as much joy, and more, as you did from a merry meeting? oh then, you may fear, you are the men that have all your Good things here in this present World.   

§. VI  
Sixthly, Examine, wherein thou dost account the chiefest Good of thy Estate and Worldly enjoyments to consist. Thy Estate (may be) is greater than it was before; or it is more than thy brother hath. Now what dost thou account to be the good of thy Estate? Dost thou thus reason, and make these arguments upon thy Estate? Now I may live in better fashion than I could before; Now I may have more freedom than I had before: Now I may have my ease, and my own mind, and satisfy my sensual appetite more than I did before? I may say to my Soul, Now Soul thou mayest take thine ease, 
Luk. 12.19.  and be merry? Now I may have more credit in the World than I had before? Are these the reasonings of thy Heart? If it be so, let me tell thee in the language of the Prophet, that thou rejoycest in a thing of nought. 
Amos. 6.13.  And yet, alas, is not this a truth, that some of your Hearts, if they were throughly searched, this would be the language of them? that you rejoice in your Estates, because by them you have fuel ministered unto your lusts? 
Auro parie●es, auro loquearia fulgent ca●ita columnarum, & ●udus atque ●suriens ante fores nostras Christus in paupere moritur, Hieron. ad Gaudentium.  A poor man has not so much fuel for his uncleanness, as you have: nor so much fuel for his lust of pride, as you have; nor so much fuel for his lust of malice and revenge, as you have; your Worldly enjoyments give you an advantage to the satisfaction of your lusts, beyond what poor men, destitute of such enjoyments, have. Do not many rich men account the blessing, the good, and happiness of their Estates to consist in this very thing, that now they have a more ample mean and opportunity for the venting, or answering of their lust, than ever they had before, or than others have? For a poor man cannot lay out so much money on an unclean wretch, as you can do; a poor man cannot go abroad, and drink, as you can do; and you rejoice in this. Now if this man have not his Portion here, what man hath? The Lord in mercy strike such a man's Heart in time. But now on the other side, a gracious heart, when God blesses him in this World with an income of outward mercies, though there be but a little grace, yet it will be working thus: The Lord hath raised my condition above my brother, and therein the Lord gives me a larger opportunity to do him service, than my brother hath, or than I had before: there is such a poor man, he is an honest man, but God knows he can do but little in the place where he is, he hath but little means: but God hath given me means, and this enlarges my opportunity to do God service, and for this my Soul blesseth God: I account the happiness and good of my Estate to consist in this, that now I may be of more use, and do God more service, and bring in a greater income unto his glory in doing good to my needy neighbour than otherwise I could have done, or my poor brother can. You that are rich men, examine the workings of your hearts as to the good of your Estates, wherein you account it lies. If you find them work in this gracious way and manner, it will be a blessed testimony, that God gives you a Portion here, and intends another Portion for you hereafter in the World to come.   

§. VII.  
Seventhly, Observe what that thing is you strive to make most sure, and endeavour to guard against these dangers whereto you fear it may be obnoxious. What is the thing you labour most to secure your interest in, that you may maintain a clear and indisputable title to it? That which you strive to make most sure is the thing you count your happiness chief to consist in: and what you are most industriously bend to secure is your choicest good. Now are not your lands and live, your goods and credits the matter of your chief care? Do not your thoughts most work about these, how to make them sure to yourselves, your heirs and posterity? Are not these the great concerns of your Hearts, how to make good and maintain your title to your Possessions and Estates? Is not this your inward thought, 
Psal. 49.11.  that your houses might continue for ever, and dwelling places to all generations, to call your lands after your own names; when in the mean while your precious Souls (more worth than Worlds) lie by neglected? How it fares with them you regard not, or at least not so much; there's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misit maciem in anima eorum. Psal. 106.15.  leanness sent into them, and you are not affected with it: they prosper not, and yet you lay it not to Heart. Earthly concerns are your great business, but your Immortal Souls you overlook, and heed not to make sure their Eternal interest. You are not solicitous about the pardon of your sin, and the assurance of God's love in Christ; about renewing and confirming Grace, and the great business of your Salvation; to make your calling and election sure, 
2 Pet. 1.10  and to secure your interest in Eternal mercies, these are things the farthest off from your thoughts. All you have to hold by, when these things are spoken of, or dinted upon the mind, are some faint, weary, Soul-troubling sighs; or cold, fruitless wishes; or dead, liveless hopes that God will be merciful; but how, or when, or upon what account you know not, nor much care; so you can but get these more sad and grievous thoughts wiped off, and your Hearts acquitted of them; the new Moon and Sabbath gone: 
Amos. 8.5.  these solemn thoughts away, that is your desire. But as for the state of your Souls, 
Luk. 13.24 Mat. 11.12 Luk. 16.16 2 Pet. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat animi intentionem. i e. A serious beating one's thoughts about the business of Eternity. Jansen. Beza. Gerhard.  and their Eternal welfare, you never strive about it, The Kingdom of Heaven suffers no violence by you: you are not of the number of those that [press] into it: and instead of giving all diligence to make sure your Eternal Estate; you make sure to give none at all, whilst all your care, endeavours, and strength of your Spirits is laid out about securing your Worldly contents, and no pains nor diligence is thought too much, or grievous which is employed this way, but the interest of your Souls lies by. Now if these be not the men that have all their good in this present World? what men have?   

§. VIII.  
Eighthly, Consider what it is thou dost admire most men for, and for which thou lookest upon them as happy. Is it because such a man hath so much come in by the year; such possessions, houses, furniture; such goods, shop, trading; such credit, esteem, and repute in the World, that therefore thou accountest him as happy? Or he's a man of great interest, power and authority; he is also to do; what not? and therefore thou dost admire him? Never weighing him in the balance of the Sanctuary, nor considering, whether or no there be a work of Grace upon his Heart, which is the only thing truly valuable; but overlooking this accountest him happy for his Worldly income and enjoyments. This is an argument that thou art in the dark as to the true spiritual riches to this very time. Perhaps the men thou dost admire upon these accounts are vile persons, being void of Grace, and the true saving knowledge of God in Christ, and yet thou dost admire them. Art thou not carnal? Is not the World thy God? Dost thou not herein show thyself like unto them, and one of them? Otherwise, thou wouldst not admire them thus, as happy? and upon mere Worldly accounts call them blessed? Certainly God speaks exceeding contemptibly of all ungodly ones in the World: though they be never so great in regard of outwards, and admired in the eyes of men; yet, if they be ungodly, they are contemptible in his eyes. In the 11th of Daniel 21 verse, it is said, A vile person shall stand up: who is this vile person? Interpreters generally consent in this, that it is meant of Antiochus Epiphanes, that was a mighty great Prince, such a Prince as when the Samaritans did write unto him, they writ, Antiocho Magno Deo, 
So the Persian Emperors usurped Religious Worship: vid. Brison. de Regno Pers. l. 1. p. 8. 14. The like Insolence we find in the Babylonish Monarches. Isa. 14.14. & 47.7, 8.  to Antiochus the great God, and his very name shows him to be a great one, it is as much as Antiochus the illustrious, or the famous: and yet when the Holy Ghost speaks of him, it is Antiochus a vile person. The wicked are vile in God's eyes, notwithstanding all their greatness in the eyes of the World, and though there is an honourable respect due to be paid unto them according to the power and place wherein providence has set them in this World, which upon that account they may claim; yet if they are not gracious, they want the Principal ground of true honour, the Honour that comes down from Heaven and which will endure for ever. But now canst thou look upon even those that are poor and mean in this world, that have the least Portion here, yet as most happy creatures, because the Lord gives them the Grace of his Spirit: And think thus, well, 'tis true, I have a greater Estate than such a poor man, that is my neighbour, or than such a poor man; But God knows he far outstrips me in inward excellencies: I have more of outward riches, than he, which only serve the body: but he has more of the [true] inward riches, which only serve the soul. 
Luk. 16.11  He does God more service than I do; he prays more, and more hearty in one day, than I do in a whole year. Oh the Lord hath other manner of prayers, and sighs come from his poor cottage, than ever he had from my brave building: it was never so perfumed with praises, as his poor cottage is. The Church of God is the better for his prayers. Oh I count him happy he lives by Faith; he'll believe in the fire and water: 
Psal. 66.12.  whereas cannot believe on my bed o● down. Though he is poor i● the World, yet he is rich i● Faith; and God hath more Honour from him, than he has from me. In my family (perhaps) there is cursing, 
James. 2.5  and blaspheming the name of God, whereas in his cottage there's bl●ssing. Now consider for what it is thou lookest upon a man as the mos● happy in the World.   

§. IX.  
Ninthly, Consider the services thou performest to God, what they are. From the nature of the services that a man offers up the nature of the Portion that will fall to his share and lot may be guessed: his services point at his Portion. Are your services slight, and perfunctory, done ●ith eye-service only as men pleasers, 
Col. 3.22. Eph. 6.6. 1 Thes. 2.4. Isa. 28.13.  and not in singleness of Heart? Is ●ot the will of God done in your services from the Heart? Do you ●raw near to God with your lips, ●ut your Hearts are removed far ●rom him? And think to put off God with the slight services? This argues your Portion to be of God's slight mercies. If your services are from a Spirit of Bondage, and not done with good will. Eph. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Apost. hath it) with a good and ready mind, so as the will be engaged in the work: but your services are Ishmaell-like of the bondwoman Hagar, forced and strained as it were from you, having no other rise nor principle but mere compulsion, and the bond of natural conscience forcing thereunto: so as there is no agreeableness, nor inward suitableness between the frame of your Heart, and holy things; no workings of the Spirit of Adoption, no establishment wh● God's free Spirit, 
Psal. 51.12.  but bondage all along. Then it's more th●● probable a servants Portion is 〈◊〉 you are like to have, and not ● child's. It will far with such ● man and his services as it di● with Hagar and her Son; C● out the bondwoman and her son, 
Gal. 4.30.  fo● the son of the bondwoman shall 〈◊〉 be Heir with the Son of the free● woman. 
Genes. 21.14.  Hager has a loaf of brea● given her, and a bottle of water these are put upon her shoulder, 〈◊〉 may take them for her share, and so she is sent away. Gen. 21.14▪ So if thy services be but as of Hagar, the work of a mere servant thou shalt not abide for ever. Fo● the servant abideth not in the hous● for ever: 
Joh. 8.35.  but the son abideth ev●● Joh. 8.35. Thou mayest go an● wander in the Wilderness li● Hagar, and take thy Portion 〈◊〉 thy shoulder; all thou art like t● have is but what suits back an● belly, some clothes for thy bac●, and bread and a bottle of water for thy belly, 
Hos. 10.2. Hos. 7.16.  and there's thine all. Or if thou art Hypocritical in thy services: or comest before God with a divided heart, an heart, and an heart: an heart that seems to be intended and bend towards God, but aims another way, like a deceitful Bow ●hat shoots the Arrow aside from ●he mark, it seems to aim at: Hos. 7.16. And so seekest the ●raise of men more than the praise ●f God; the honour from men, 
Joh. 12.43 1 Thes. 2.6. Joh. 5.44.  more ●hen the honour that cometh from God only: If this be thy case in ●hy services, that the great Principle in them is Hypocrisy; it 〈◊〉 a sign, thou art the man, that ●ere shalt have all thy reward. We know what our Saviour says concerning the Hypocrites, who ●d all their works to be seen of men, ●ey gave Alms, but it was be●e men, to be seen of them. 
Mat. 23.5. Mat. 6.1. Mat. 6.5.  They ●ayed but it was standing in the ●nagogues, and in the corners of ●e Streets: Note by the way, ●at their posture as standing in prayer (either as arguing the stoutness and unbrokenness of their hearts, or else their desire of vain glory, and so the more to be taken notice of) is expressly by our Saviour pointed at, and in them taxed, because the frame of their hearts was not right; for the praised standing, and it was to be seen of men. So they fasted, but then they disfigured their faces, 
Mat. 6.16.  that they might appear unto men to fast. No● what follows hereupon, 
Vti volunt Deo, ut fruantur mundo. Aug. de Civit. Dei. lib. 15. c. 7.  what'● their Portion? what is't tha● falls to their share? why, Ou● Saviour tells us plainly, Verily ● say unto you (says he) they hav● their reward. They have it, the● have it in this World, they hav● it now. What they look for, an● what falls to their share, th● have it in hand, present pa● down right, and without dela● They look for reverence, respe● and applause amongst men, a● they have it: They would b● called of men Rabbi, Rabbi, 〈◊〉 men call them so: They would be fat and shine, according to that of the Prophet Jer. 5.28. and have their cup with the good things of this life to overflow; and they have their desire. This is the reward they look for, and they have it. Verily I say unto you, they have their reward: And here is all that ever they are like to have. Thus Hypocritical services sometimes meet with Temporal good things here; but they never reach Eternal.   

§. X.  
Tenthly, Let me ask the question, hast thou been heretofore forward in the profession of Religion, having had some works of Conviction and Illumination passed over thy conscience, and so hast tasted the good word of God, and the powers of the World to come? hast thou formerly heard the word preached, and with joy received it? 
Heb. 6.5. Luk. 8.13. Isa. 58.2. Si quis Christo temporalia praeponat, non est in eo fundamentum Christus. Aug. de Civit. Dei. lib. 21. cap. 26.  hast thou taken delight in approaching unto God, and to know his ways? and now art turned back to the old Vomit, and hast forsaken the ways of God, so as those Ordinances which sometimes were sweet to thee, are (as unsavoury) laid aside, and have lost their wont relish in thy account? oh, this is a fearful sign, that the World and Lusts thereof have gotten a strong hold in thy heart, and sway the Sceptre there; and that thou art one of those, who shall have all their good things here. There is ● dreadful Scripture for this, i● Jerem. 17.13. O Lord, the ho●● of Israel, all that forsake thee sha● be ashamed: and they that departed from me shall be written in th● Earth, because they have forsake● the Lord, the fountain of livi●● waters. All that depart fro● God shall be written in the Earth; An heavy Doom is this for all those that have profe●●●● the knowledge of God and his ways, and yet turn from the Holy Commandment delivered unto them. Oh, 
2 Pet. 2.21.  it had been better for them not to have known the way of righteousness, then after they have known it to turn aside. To departed from God after there has been a turning to him is so evil in its nature, 
Multi amissa charitate propterea non exeunt foras, quia secularibus emolumentis tenentur, & sua quaerentes, non quae Jesu Christi, non a Christi unitate, sed a suis commodis nolunt recedere. Aug. de Bapt. Contr. Donat. lib. 4. cap. 10.  that it is a grievous provocation: As in all sin there is a departing from God, so this is attended with an extraordinary aggravation. Hence the Lord expostulates the case with Israel about this sin in an upbraiding manner, Jer. 2.5. Thus saith the Lord, what iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? And threatens them ver. 9 Wherefore I will yet plead with you, saith the Lord, and with your children's Children will I plead. I will not only plead with you, but with your children's Children: I will remember this your sin to succeeding generations. And here, they that depart from God, and forsake his ways, shall be written in the Earth. The names of true believers are written in Heaven. Luk. 10.20. they are enroled there in those everlasting records ne'er to be razed nor blotted out: They have an everlasting name that shall not be cut off. Isa. 56.5. But those that depart from the Lord have their names written in the Earth: they may take their Portion, there, their name and substance is lodged in the Earth, and after a while shall rot and perish. Sad is the sentence of having the name written in the Earth which, when it is sought for, is blotted out, and cannot b● found: yet thus it will be with all those that depart from God, they shall have their names written in the Earth. 
Psal. 109.13.  He loved the Earth (saith God of the worldling) and let him take it; he had rather have had a great name in the Earth, (to call his Lands after his own name, Psal. 49.11.) than to have his name written in the Book of Life, and so he forsook my ways: therefore his name shall be written in the Earth; and let him take his good things there. But when my People come up in remembrance before me, and the Book of remembrance shall be opened, Mal. 3.16. to give them Eternal Mercies; the memory of this man, whose name is written in the Earth, shall perish. Therefore if thou hast been forward heretofore, and now when thou comest to be more ancient, thou art remiss, and dull, and careless in the way and work of the Lord, here's a text for thee; go home, and tremble, lest thou be the man or woman whose name is written in the Earth, and so art never to enjoy the good things of Heaven.   

§. XI.  
In the Eleventh place, consider whether God at present do not curse thy blessings: so as thou findest that the more thou hast, the worse thou growest. Thou art not better, but worse from time to time, by the good things of the WorId that are heaped upon thee. The outward Portion thou enjoyest it worketh not for the better, but for the worse unto thee. True it is, thou art better as to thy body, thine eyes may stand out with fatness: 
Psal. 73.7, 8. Job. 20.6. Job. 21.7.12, 13.  and collops of fat are upon thy flanks, as Job has it, chap. 15.27. thy head it reacheth unto the Clouds: and thy tongue it walketh through the Earth, Psal. 73.9. thou art mighty in power; and thy House is safe from fear: thou spendest thy days in wealth, rejoicing at the sound of the Organ. Thus thou hast got a bellyful of the good things of this World: but how fares it with thy soul all the while? Alas, it's poor, and lean, and thin, and bare: thy body's in good liking, but there's leaness sent into thy soul, Psal. 106.15. It's worse with thee now than it was formerly. Since thy breasts are fashioned, and thine hair is grown (Ezek. 16.7.) 'tis worse with the, than when thou wast naked and bare. In former days thou wast more humble, and holy, and self-denying: more pitiful and compassionate to the needy: more upright and conscientious in thy deal. 
Job. 20.23  But now in the fullness of thy sufficiency, pride compasseth thee about as a chain: and violence covereth thee as a garment. Psal. 73.7. The more thou hast the worse thou art grown. This is a sign, that together with thy Portion, thou hast the curse of God along upon thee. And if so, thou art the man, that is likely to have all thy good things here. He for whom there is a reservation of eternal mercies in the life to come, has the blessing of God going along with his enjoyments here, sanctifying them unto him, and enabling him through grace to a right improvement of them: so as his soul is bettered by them, growing more thankful, more holy, more heavenly, this is the fruit of God's grace and blessing, as well upon a prosperous, as adverse condition. For all conditions of themselves are equally insufficient for the production of any spiritual good, without the concurrence of God's grace and blessing with them. Now this argues something of good reserved in store for us for the time to come, where the blessing of God is upon us in our enjoyments here, keeping us low, humble, holy, and self denying. But where the mercies of God abound, and the heart grows worse, and worse; so as the more that Worldly Good comes in, the less of Spiritual Good there's to be found, this abodes the condition evil, as having the curse of God upon it. As if a man should eat meat at ones table, and as soon as he hath eaten it, begin to swell, he will conclude certainly the meat was poisoned: So when thy estate rises, and thy heart riseth in pride together with it, surely thy corruption poisoneth thy estate unto thee; and instead of a blessing, thou hast the curse of God upon it. And if so, thou mayest take the World here for thy portion, for thou art the man who art likely to have no good thing hereafter.   

§. XII.  
Twelfthly, Whether hath God convinced thee of that which stops the great current of his mercy, and of the right way to have it opened? What it is that lays (as it were) a restraint, and why, upon the current of his choice mercies; and how that restraint is to be removed? If the choice mercies in Christ be designed for thy portion; this he has, or will certainly convince thee of. Now that which stops the great current of God's choice mercies is, Divine Justice: and this by reason of our sin. So that until Divine Justice be satisfied, and sin removed, and taken away, the great current of God's choice mercies cannot be opened. But now the Lord Christ the Son of God, and Second Person in the Blessed Trinity he is come into the World, and by his Blessed Mediation for us, satisfies Divine Justice, and is that Lamb of God, 
Isa. 53.11. Joh. 1.29.  which takes away the sin of the World: and in and through him only the great current of God's Eternal Grace is opened, even the exceeding riches of his grace, in his kindness towards us through Christ Jesus, Ephes. 2.7. Now hath the Lord convinced thee of this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 20.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 2.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 9.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 1.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Joh. 2.2.  and let thee see thy great need of Christ, and that without him, thou art undone for ever; so that thy heart breathes after him, as the great and alone peacemaker between God and thy Soul? Dost thou see that wide breach which thy sins have made between God and thee, and which by no other means can be made up, but only by the Mediation of the Son of God? And art thou convinced that the current of God's Eternal Mercies can flow out no other way towards thee, but only through the Golden Pipe of the Lord Christ's Mediation? And therefore, thou sayest, Lord it is not from any righteousness of mine, nor from any thing that any Creature in Heaven or Earth can do, that I expect to have my Portion, but through the Mediation of the Son of God. That's the thing I look after, my heart closes with that Mediation, I looked upon that as the mean of all my worth, and of the conveyance of all my mercies. If it be thus with thee, then here's the man indeed, that is not like to have his good things in this World. He looks for other guess mercies from the Mediation of Christ, than any this World can afford; and in due time shall have them. But now the man that has his Portion in this World, looks no further but to God's general bounty: never considers what stops the great current of God's Grace; is not convinced of the indispensable perfection of God's Justice, nor of that infinite breach which sin as made betwixt God and Man; is not sensible of the absolute need there is of Christ, and of his satisfaction unto Divine Justice: and so to pant after Christ for relief and succour, through whom alone he may enjoy the pardon of his sin, and have the Conduit of God's choice mercies opened. No, these are all as Riddles to him, he understands not what they mean; all he looks after, is some overflowings of God's General bounty here in this World towards him, in the enjoyment whereof (had he 'em but) he could securely acquiesce, and sing a requiem to his Soul, now Soul, take thine ease: as if his Soul were no other than of a brute. This now is the man that is like to have all his good things here. For those to whom God gives Eternal Mercies, he convinces them of the evil of their sin, of that infinite breach that sin has made between God and their Souls, and how that no Creature in Heaven or in Earth could satisfy Divine Justice, and make up that breach, and open the current of God's Eternal Grace, but only the Lord Christ must come, through whom alone there is Peace and Reconciliation to be enjoyed: and so lets them see their absolute need of Christ for Salvation, and stirs up all the powers of their Souls to breath after him, and Eternal mercies in him. Now if it be not thus with thee, that God has not caused this Conviction-work to pass upon thy Soul, and enlarged thy heart after these things, through which he carries on his People to a full enjoyment of himself in Glory; but thou sittest down under the shade of God's general bounty, and so makest to thyself a fig-leaf covering and there takest up thy rest; know that the issues of Gods general bounty are like to be thy Portion, and thou hast all thy good things here.   

§. XIII.  
Moreover, that man is like to have all his good things in this present life, whose days are spent and passed away, without some fear upon his heart, lest God should put him off with the things of this present world. He that enjoys a considerable Income of outward mercies, and has not his Spirit sometimes touched with a fear and dread lest God should put him off so: this is very likely to be the man, all whose good things are here. There is some danger in this respect; and it is to be fea●ed, that there are not a few, who fill their Bellies with the good things of this l●fe, and never so much as call their state in question within themselves, nor mind the answer of their hearts, how it shall go with them to all Eternity: whether the things they now enjoy be not the All, that ever they are like to have? Job hints such a Generation to us, whose outward condition in this world was prosperously happy: 
Job 21.13.  they had what heart could wish: but perhaps this might not long continue with them, they might perchance outlive their felicity. No, says he, They became old, and were mighty in power still, Job 21.7. But surely then in their old age they would begin to consider their latter end; 
Job 32.7.  Days would speak, and multitude of Years would teach wisdom: 
Hos. 7.9.  When grey hairs were here and there upon them; they would then surely bethink themselves▪ and since their condition has been all along so good and happy, they would fear lest here should be their Portion? No, they would not: Their houses are safe [or peace] from fear, all's calm and quiet with them: Ay, but before they come to die, they'll surely put the Question to themselves about their Eternal state; they'll never go on so sottishly to their very latter end, but they'll examine and inquire before they drop into the Grave? No, they will not; They spend their days in wealth [
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mirth] and in a moment go down to the grave: Job 21.13. A sad going down, eternal destruction entered upon in a moment. 
Consument in bono dies suos. Job 21.13.  How miserably are these men deceived, they thought their condition happy, and blessed themselves in their Enjoyments, they never feared nor questioned lest their portion should be in this World: This never came ●p upon their thoughts, and so, they spent their days in wealth, and in a moment went down to the grave. The like senseless frame of heart we find set forth by David in the 49th Psalm, 
Psal. 49.6.  speaking there of such a Generation of men, who did trust in their wealth, and boast themselves in ●e multitude of their riches: yea, 〈◊〉 surely they would not always trust, but sometimes fear lest their wealth and the multitude of their riches should be all their Portion? No, 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, verse 11. But surely before they die they will bethink themselves? No, they go on still in a secure condition, void of fear, and like Sheep they are laid in the Grave, Death shall feed on them, and the Upright shall have dominion over them in the Morning; verse 14. They lived like Brutes, seeking satisfaction to their sensual appetites, and like Brutes they come to die▪ like Sheep they are laid in the Grave, and Death feeds upon them. The Apostle tells us of some men, who feed themselves without fear. Judas 12. These are spots when they feast with you, feeding themselves without fear. They never question what their latter end shall be, or whether here ●hall not be the All of good that ever they are like to enjoy. You can go now to a Merry-meeting, and you can feast and feed upon ●he Cheer, and you eat without fear; you never have such a thought in your heart; What ●f God should put me off with these things? I hear indeed there are some men put off so, what if it should prove to be my Portion? Oh, what a miserable Creature were I then! I fear there are some men never had such a thought in all their lives. The wicked are described to be men that eat without fear, never thinking of a change, nor having the least suspicion or jealousy of their present states: And so as the Fishes that are taken in an evil Net, and as the Birds that are in the Snares; so are they snared in an evil time, when it falleth suddenly upon them: Eccles. 9.12.   

§. XIV.  
Furthermore, That man 〈◊〉 like to have all his good things 〈◊〉 this life, whose thoughts are 〈◊〉 relieve his Conscience, in 〈◊〉 guilt of the least sin, with th● consideration of the outward Comforts he does enjoy. Th● is the temper of wicked worldly-minded men, who have the●● Portion in this life; they see● to relieve their consciences, thei● guilty consciences, with the rejoicing in their Riches, and i● their Estates, and in what the have gotten. We have a notable Scripture for this; Isa. 57.10. Thou hast found the life ● thine hand, therefore thou wast n● grieved. It may be if a man goe● on in an evil way, and doth no● prosper in it, if God crosseth him in it, than he gins to bethink himself; Is not this a sinful way? Doth not God oppose me in it? And then, not finding the life of his hand, 
— populus me sibilat, at mihi plaudo ipse domi simulac nummos contemplor in arca.  he be●ins to be grieved: But if he ●an find the life of his hand go on, ●nd prosper, and have what he desire's, than he will not be grieved, but his heart grows hardened. Thus wicked men set their Riches and Estates against all ●heir sin and guiltiness, and think ●hey will countervail it. Oh, this ●s a sure sign of a worldly heart; none more sure, than when a man can set the good things of this world against the guilt of sin; can put any worldly thing into the Balance to weigh down the guilt of sin; here's a worldly heart indeed, a wretched heart, one like to have his Portion here. This was the wicked frame of Ephraim, in charge against him by the Prophet Hosea, Chap. 12.7, 8. There he reproves their fraud and oppression in matters of Trade and dealing, and tells Ephraim, that he is a Merchant, the Balances of Deceit are in his hand, he loveth to oppress: Here Ephraim's sin is plainly detected, and charged home upon him But how does this Reproof tak● with Ephraim? Why, see, how he awards the blow: he ha● found the l●fe of his hand, he grown rich, and fat, and full and his corrupt heart is taught this Devilish guile, to set hi● Gain against his Gild, and to countervail his Sin by his Substance: For thus he pleads, i● not openly, yet in the reserve of his own heart, and it serve his turn for the present; Well (as if he he should say) Choose it, here's a Charge brought against me, and laid upon my Conscience, but I matter it not; though there be some guilt in it, Yet I am become rich, I have found me out Substance .. You tax me with fraud and oppression in my dealing, I know more of the mystery of Trade than you can tell me: But however (say what you will) I prosper and thrive by th' bargain; I am become rich, I have found me out substance; I have this to set against the guilt of any sin you can charge upon me. Oh, here's a man of the World indeed, that can thus trust in uncertain riches: 1 Tim. 6.17. And bless himself in his Estate; and endeavours to daub up the Wall of his guilty Conscience with the untempered Mortar of his ill-gotten Substance: and tho' he has contracted much guilt in an evil way, yet he can set the gain of sin against its evil, and countervail sin's guilt, by its advantage. Now if this man have not his Portion in this World, what man shall?   

§. XV.  
Moreover, That man also is very likely to have all his good things here, whom God suffers to go on and prosper in a wicked way; and lets him take his fill of the vanities of this world without control. The Psalmist speaks of such as have [no bands in their death] Implying that they have no bands in their life neither. 
Job 21.9.  For the Rod of God is not upon them: They are not in trouble as other men, neither are they plagued like other men: Psal. 73.4, 5. Therefore pride compasseth them about as a Chain; violence covereth them as with a garment. These are the ungodly, who prosper in the world, they increase in riches, verse 12. Now thus to go on and prosper in a way of wickedness, is a pregnant Evidence that such men have all their good in this present World. For see the end of these men, as in the same Psalm described: Thou didst set them (says he) in slippery places: thou castest them down into destruction. How are they brought into desolation as in a moment? they are utterly consumed with terrors: Psal. 73.18, 19 Surely all the good, and good days of these men must needs be passed before, when as now they are cast down into destruction, and there not only consumed, but [utterly consumed] with terrors: which argues the final and full reward and wages of sin to be issued out upon them. Thus, the Lord, having no further nor other good in store for a People, than what here they do enjoy, finding them incorrigible in their way of wickedness, has sometimes left them to themselves to go on in sin, and prosper; resolving not to cross them in their evil course, till he caused final destruction to seize upon them. A notable Scripture we have for this in Hosea 4.14. 
Hos. 4.8.  Israel had given themselves to spiritual whoredom, and they set their heart on their iniquity; 
Percussi sunt animi caecitate, ut nec intelligant delicta nec plangant. In ignantis Dei major est haec ira. Cypria. de laps.  they were incorrigibly bend upon their evil way. Therefore (saith God) I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery. He positively resolves to leave them to themselves, and to have no more to do with them in any way or means that may either destroy their Sin, or save their Souls; and therefore (says he) Your daughters shall commit wheredom, and your spouses shall commit adultery. Oh, it is a sad doom, to have Sin for a man's Portion here, and not Suffering to take it off: to prosper in a way of wickedness, and no punishment to restrain its course. I will not punish your daughter's whe● they commit whoredom (says God) nor your spouses when they commit adultery. As if he should say, What more could have been done to reclaim them, than I have done? How have I endeavoured to convince them of their sin, to turn them from it, and bring them home unto me? But all in vain, and to no purpose: I have stricken them, 
Jer. 5.3.  but they have not grieved; I have consumed them, but they have refused to receive correction. 
Jer. 7.26.  I have sent unto them my Prophets, daily rising up early, and sending them; yet they harkened not unto me, nor inclined their ear. They are wicked, perverse, incorigible: And therefore because I would have purged you, and you were not purged, you shall not be purged from your filthiness any more: Ezek. 24.13. But go on, add sin to sin: I will not punish your daughters, when they commit whoredom, nor your spouses when they commit adultery. Let them take their fill, and wallow in the mire of their Lusts. Let them walk in the ways of their heart, 
Eccl. 11.9.  and in the sight of their eyes: but yet the people that doth not understand, 
Hos. 4.14.  shall fall: And so fall at length, that all their sensual good shall leave them, and they shall never enjoy good any more. And thus that man whom God lets prosper in a wicked way, is like to be the person, who shall have all his Portion of good things in this present World.   

§. XVI.  
Lastly, That man's Portion is likely to centre in the bare good things of this present life, to whom God has not given an heart to do good with his Substance to God's Church and People. This is an Argument of a man, o'th' World, who would rather pull down, than lend the help of a stone for Bethel. Who thinks the least of charge put upon him about the Repairs or Necessaries of God's House or Worship, to be too much. To lend his help upon any such account, is a burden to him; and did not the Law of the Nation bind, he has no mind at all unto it: though such places separated for Religious Meetings, be God's Houses, Sacred to him, dedicated, assigned, and given to him, and he hath an Interest in them. If an Idol's Temple be an Idol's Temple; that is, such an house as an Idol hath interest in, and is sacred with a false and unholy kind of sacredness: Sure then a Church to God, is God's Church, and such a Church as he is interessed into, and is Sacred with a true and real Sacredness. 
Matth. 21.13. Matth. 11.17.  Mine house shall be called an house of prayer of all Nations. Lo, an house of prayer; that is, of Public Worship, (a part for the whole) and this House, God's House, and that, among all Nations. Would you wish a clearer Proof for the Warrant of Churches, and their Sacredness? 
Multi non a Christi unitate, sed a suis commodis nolunt recedere. Aug. de Bapti. 1.4. cap. 10.  And yet the men of the World care not if one stone were not left upo● another, but that all were thrown down: And so closely are their hearts glued to the things o● this present life, that what comes from them towards the maintenance of God's House and Worship, is rather extorted from, than given by them▪ is a matter of Covetousness, an● not of Bounty; from a grudging Necessity, and not a cheerful Freedom: 2 Corin. 9.5, 7. Oh, this disposition and frame of heart, is a sure Argument of a man that has all his Good in this present World. Such a worldly frame of heart as this would part with nothing towards the maintenance of God's Worship, his Gold is his God, and Silver [his pleasant Pictures. 
Isa. 2.16. ] He would lay out nothing for God▪ though true it is, God himself personally can receive nothing▪ but by giving it to his Worship and the Places, and Things, and Persons that belong to his Worship, it is accounted given to him. Now such an heart will twist, and writhe, and argue any way, so as it may hold what it has, 
Mal. 3.8.  and will rob God in Tithes and Offerings. And though such men may press Examples of Scripture upon other accounts, yet they forget old jacob's Pattern, of whom we read, ●hat he vows, that of all that God should give him, he would surely give the Tenth unto him. 
Gen. 28.22.   
If there be any amongst you, ●hat think Examples of Holy Writ to bind him; as it seems ●ome do in other things (where ●he matter is such as will put ●hem to no great cost:) Let ●hem ask their Consciences, why should not this Example of ●ld Jacob bind them, as well as ●ny other Example? That it ●●ould be a typical, ceremonial, ●nd temporal Ordinance, to ●ive God Tithe of all we have. I could never yet hear any Reason of any great force Some do strain their Wits to find out a kind of Shadow in it, and tell what it may signify: but the Scripture, for aught I know, doth not give any notice of any such thing. It was the use afore the Levitical Priesthood (as in Abraham, Gen. 14.20. So in Jacob's Vow, Gen. 28.22.) And therefore is not a thing depending upon the Levitical Priesthood. Nay, the Apostle rather, Heb. 7. makes mention of it, as a thing due to the Eternal Priesthood of Melchisedec. It may seem plain, that Abraham and Jacob would never have observed this Portion in measuring out these Payments to God, if they had not conceived it a perpetual and a natural Duty. It is undoubtedly a Moral Precept to Honour God with our Goods, and by bringing Presents to him. Seeing these holy men thought it fit to grant God so liberal a Portion, why should not we think him worthy as much, or that something must be due to God, and that in a liberal quantity? Surely Gospel Privileges do not destroy, but establish Moral Duties; and God is worthy to be honoured with our Substance as much now as ever. Do we Honour God if we bring him no Present? No Gift? Will God account this a good Improvement of the Mammon of unrighteousness committed to our trust? Are we faithful Stewards, when we are so far from employing for, that we detain from the Master's use, what is his own, and which only by a Commitment for a time is in our hands? Yet this is the frame of a worldly heart, that all that it has, it enjoys for its self, and nothing would it return unto God the Giver.    

CHAP. IX. Containing some Corollaries by way of Inference from the Point foregoing.  
NOW we come to the last Particular promised in the entrance upon this Discourse, and for the handling of the Doctrinal Proposition therein laid down; viz. The closing up the Point in some Uses. We have seen, that there is a Generation of men to whom God grants the enjoyment of some good things only in this present life, which ended, after that they shall never have more. Here's their all of good that ever they are like to enjoy. This hath been evidenced by several Examples from Scripture Record: And further we have enquired into the Reasons, why God will give such a large Dole of good things to the wicked in this life. And moreover have seen, that all the good things they do enjoy, are confined to this present life; so as when this life ends, all their good is at an end. We have also looked into the miserable Condition of such men, who have all their good things here; and have endeavoured to mark out, so far, as we may, who that Man or Woman is, that in such a condition is like to have all their Good Things in this present World. And now we come to the promised Uses, issuing from, and referring to the present Argument under the foregoing considerations: And first some Inferences from the Point. As  

§. I.  
First, If there be a Generation of men who have all their good in this present World, than hence we may gather the reason why the men of the World are so cunning in the things of this World. Why they can make so good shift for themselves rather than other men can. They are subtle, and crafty in and about their Worldly concerns; they seek deep to hid their Counsel, 
Isa. 29.15.  and their works are in the dark. Why, this is the reason; Here's their Portion: their very happiness, and all their good is here. No marvel then though they make such shift in the World as they do. Will not all the powers and faculties of the Soul be active, and diligent to get and preserve that wherein happiness is presented as consisting, and which accordingly is apprehended by them? This puts the men of the World upon their shifts, and makes them so active and cunning about their Portion. The Children of this World are wise in their Generation, 
Luk. 16.8.  yea wiser (saith our Saviour) than the Children of Light. They have a notable Serpentine Wisdom, they know how to gather and heap together, they are instructed in the subtle mystery of overreaching and circumventing: 
Hab. 2.6.  they know how to increase that which is not their own, and with an indiscernible cunning to carry it on; beguileing silly Souls sometimes by serious Protestations, sometimes by earnest and seemingly real Promises; vailing sometimes their unworthy actions under a Vizard and Colour of Religion, that they may with less remorse of Conscience, and more justifiably (if possible) before the World, devour widows Houses. 
Mat. 23.14  Much of the Serpent's wisdom may be seen put forth in the men of the World, and notably they act it as his instruments. Now the Apostle says on the other hand, 1 Cor. 2.12. We have not received the Spirit of the World. We cannot tell how to shift in the World, as the men of the World do: we cannot cheat, deceive, and cozen as they do. We look further than these Earthly things, and so cannot shift as other men can. We have not the Spirit of the World, as they, who have their Portion in this World, and so cannot use their cunning: we are led by another Spirit, and guided up to another Portion, and have our senses exercised about other Objccts, and therefore cannot act in their way. The men of the World (you know) are compared to Swine in Scripture, 
Mat. 7.6. Luk. 15.4.  and the children of God to sheep: Now a Swine though it goes abroad all day long wand'ring up and down, it knows the way to the trough at night. But a sheep if it go wand'ring a little out of its place, doth not know how to come home again, but goes astray and wanders up and down, till it be even lost; it knows not its pasture to return unto it. But Swine are not so, they know their trough, and their swill, and ●hough they go abroad all day, yet at night they will come home again. So ungodly men, though they go up and down wand'ring, they know how to come to their ●rough at night, they have better skill in the World, and are more artificial in the things of ●he World, they have in them better understanding. The Children of this World are in their Generation wiser, than the Children of Light. And why? For here's their Portion.   

§. II.  
Secondly, If there be a Generation that have all their good things in this present World, than hence we may see the reason, why, many that have so large a Portion of the good things of this Life, regard so little the good things of the Life to come. Why? 'Tis not their Portion: those things that concern another Life are no part of their Portion. Religion▪ Piety, the ways of God, and the Church of God are matters they look upon themselves altogether unconcerned in, their interest lies not there, and therefore they care so little for them▪ whether they sink or swim, rise or fall, it's no matter at all to them. They only mind what concerns the present Life, because their Portion's there. No wonder therefore if we see rich Worldly men so carelessly to overlook the great concernment ●f their Souls; they live as if ●here were no other Life hereafter; the proper language of ●●eir actions is: 
Isa. 22.13. Amos. 6.3.  Let us eat and ●●ink, for to morrow we shall die. ●hey put far away the Evil Day: ●nd the thoughts of Eternity ●ver come up upon their heart's. How careless and negative are they of the things ●●at concern their peace, and 〈◊〉 it fares with the Church of ●od, and things of God, how 〈◊〉 ways of God do go on and ●osper, or decline and fall in 〈◊〉 World? They never trou●●e their thoughts about these ●●●ngs. They matter not what comes of the Kingdom of ●●rist among men, whether ●●re be an Obedience yielded his Laws and Sceptre; or 〈◊〉 rise up in Arms and open ●●stility and Rebellion against 〈◊〉 Divine Majesty; Gallio-like ●y care for none of these things. 
Act 18.17  〈◊〉 great Truths of God, and Fundamental Principles of Religion are to them no otherwise but as Idle Tales; and the V●sions of the Prophets, as Drea● and Fancies; The Doctrines the Law of God it is to them, Questions of words and names, A●● 18.15. without savour or signification. And it is no wonder if we see it to be thus with the● alas, their Portion lies 〈◊〉 here, their concernment is n● embarked in matter of Religion: If it were, they would e●ercise more care about it. Y●● need not doubt, but ever to fi● the Heart working about i● Treasure: But alas their Tre●sure is not in the Promises; the● riches lie not in Religion, the● hope is not laid up in Heaven and therefore Heaven, Religion, and the Promises of t●● Gospel are so utterly neglects by them. Is it likely that ● Carnal Heart should care f●● Spiritual things? Or that a m● that has his Portion here, shou●● have his Heart in Heaven? It's impossible to divide the Heart ●rom the Portion, to take off the ●ind from the Treasure. For ●here the Treasure is (says our ●aviour) there will the Heart be al●, Luk. 12.34. You may still ●nd the Heart hanckring about ●hat Object, wherein it esteems ●s chiefest good to lie: the stay ●hereof is upon its Portion. What the men of the World set ●heir minds upon is summed up by ●he Apostle under three heads, ●iz. The Lust of the flesh, the Lust of the eyes, and the Pride of Life, 1 John 2.16. Here's their Good, and their God, and their All; about these things (accordingly as they are led) they are ●xceedingly careful and solicitous. But as for the matters of Religion, they are rather to ●hem as matter of burden and reproach; and as such are wholly laid aside. Oh sad; they are not their Portion.   

§. III.  
Thirdly, If there be some m● that have all their good in th● present World, than this resolves the question, why m● are so sunk down and swallows up (as it were) in the Gulf 〈◊〉 grief and sorrow upon the 〈◊〉 of some Worldly Good a● Comforts. Their Heart's a● not able to bear up against th● stream of a cross occurrence, b● fall down, despond, and dy● What's the reason? Their Go● is gone, and do you ask the● why? Their language is that 〈◊〉 Micah unto the Danites, 
Judg. 4.18  th● Gods are gone, and what have the● more? We know how it wa● with rich, churlish Nabal, wh● his Wife told him David's desig● against him, and the danger h● had, by his churlishness, run himself, and his, and all that he ha● into: 
1 Sam. 25.37.  his Heart died within his▪ and he became as a stone. He coul● not stand up under the thoughts 〈◊〉 the loss that might be near at ●and: his rich Possessions that ●ere in Carmel bore up his ●eart; and the bare thoughts 〈◊〉 a deprival of them, set on, ●●d cast it down. If the bare apprehension of an evil to come, ●nd of a danger run upon be so presented by Carnal Men, as to ●amp all their joys; How then ●ust the loss indeed of that, ●hich they account their Portion, affect them, when it falls? ●hall not their Hearts then sink, ●nd die, and perish? 
Gen. 27.46  What good ●ill their lives then do them, when ●he comforts thereof are taken ●rom them? 'Tis a sad thing for ● man to have his good in this present World: such a one is ●able to be more afflicted in af●●iction than other men, though ●is affliction be but a wound in ●he flesh. How does such a one grieve, and fret, and cruciate ●is Soul, when he meets with ●ross disappointments? He cannot bear nor undergo the loss what he does account his Port● on. But now a Gracious Hear● which is endowed with an Heavenly Principle, and whose goo● is not lodged in things belo● though such a one may meet wi● many crosses and disappointments in the World, yet is 〈◊〉 ready to despond, and die, as all were lost and gone, whil● his God is with him. Whil● God remains a God in Covenant with him, and so appear● he is so far from resenting 〈◊〉 condition as desperate (though never so doleful) that he nakedly does rejoice in God alone Habak. 3.17, 18. Although t●● fig tree shall not blossom, neither shall fruit be in the Vines; the labour of the Olive shall fail, and th● Fields shall yield no meat, the Flo● shall be cut off from the Fold, an● there shall be no Herd in the Stalls▪ Yet I will rejoice in the Lord: ● will joy in the God of my Salvation. Such a Soul knows that whe● Father and Mother do forsake, 
Psal. 27.10 Psal. 73.26 Psal. 144.15.  than the Lord is at hand to take it up. And though Heart fail and Flesh fail, yet God is the strength of the Heart and the Portion for ●ver. Happy is that People that is in such a case, whose God is the Lord. They are not liable to the same grievances, or so to be afflicted under their afflictions as others are. They may be troubled on every side, yet not distressed; perplexed, but not in despair. The reason is they have not their Portion here below: 
2 Cor. 4.8  but their good things are all above, laid ●p there, where none can take ●hem away from them. We see ●herefore that it is a thing not ●o be wondered at, why so many ●re of Baruch's temper, sigh, and ●aint, and grieve, and sorrow, ●o is me (say they) for there is ●rief added to my sorrow, 
Jer. 45.3, 4, 5.  I faint ●n my sighing, and I find no rest: And when's this? when they ●re crossed and disappointed in ●heir Worldly designs and hopes: When the Lord breaks down that which they have built, and plucks up that which they have planted. And why is all this? they seek great things for themselves, and their Portion is lodged in this present World. Jer. 45.4, 5.    

CHAP. X. Containing some instructions expressing the more particular duties of those to whom God has given some Evidences of their Interest in a better Portion, than in this present World is to be enjoyed.  
THe foregoing discourse seems to hint some things more particularly to those whom the Lord has been pleased to endow with a better goo● than this World affords, who● the Lord has given to see th● good of his chosen: and who hav● made choice of that good part which shall not be taken away from them. 
Psal. 106.5 Luk. 10.42  God might have put you off with the swill and draff of this present World, have given you a belly full, and so an end. He might have dealt with you, as it was with Hagar; have given you a Loaf of Bread, and a Bottle of Water, and so have sent you away; but he has not done so, he has dealt otherwise with you, than as with Slaves, and Vassals; he has adopted you for Sons and Daughters, and given you children's Portions, the lines are fallen to you in pleasant places, you have a goodly Heritage: 
Psal. 16.56  for the Lord is the Portion of your Inheritance, and of your Cup. Now seeing you have some evidences that God hath given you a better Portion, and not put you off with the good things of ●his World: it concerns you to ●earn and practise those instructions that your condition calls ●or. As  

§. I.  
First, Oh, Bless the Lord for his goodness to you all your days. Say with the Psalmist, Bless the Lord, 
Psal. 103.1.  O my Soul, and all that is within me Bless his Holy Name. The Lord hath showed you better things than these are; he might have put you off with some outward Worldly Good, and have made it to be your All: But your line is fallen in pleasant places, and you have a goodly Heritage. Oh therefore let your Souls be enlarged in blessing, and let the assured happiness of your State, and your riches in reversion raise your Hearts. The least mercy is in a sort infinitely beyond our deserts; if we consider either the infinite excellency of the Author, or the Wretched Unworthiness of our own Hearts, and so justly engages us unto Blessings praise. How much mor● when we are made the Subjects of Eternal Mercies, and are to have the Treasures of Eternity opened unto us as our own? Surely our Resolutions should be knit up into that of David: While I live will I Praise the Lord, I will sing Praises unto my God, while I have any Being. Psal. 146.2.   

§. II.  
Secondly, If the Lord hath given you some Evidences of a better good stored up for you in Heaven, the good of his chosen. Psal. 106.5. than these Evidences and hopes seem to impress upon you the Doctrine of contentment: be contented then with your present state. Do not murmur and repine because your condition as to the outwards of this World is not so good as others; you perhaps want many comforts, which you think others have: you are abridged and cut short of many delights which you see others do enjoy; Oh, be not troubled at it, for thou hast that which will make the happy to all Eternity. Though thou hast no such a confluence of riches; neither art attended with such Worldly Pomp; 
Psal. 73.7.  dost not suck the blood of the Grape, neither art fed with the fat of the Earth as others; though thou dost not so swill in the Bowl of pleasures, as those who have more than Heart could wish; yet thou hast all this made up by inward incomes, and thou hast so much in Reversion sure, as ten thousand Worlds cannot balance. Take a true believer at his lowest Ebb, and put it to him, and he would not, he cannot, he dares not exchange conditions with the greatest Monarch in the World, that's barely so, not having a work of Regeneration passed upon him. At the very mentioning an exchange his thoughts startle, and his Spirit recoils within him. For all Worldly Created Comfort cannot give him satisfaction, and should he be reversed into the condition of an unbeliever, how miserably wretched were he to all Eternity? Now should not such be contented with their Lot, as it's cast for them in this present World? Why should such repine and murmur, as dislikeing their 〈…〉 they will not change conditions with t●o●e (were it put to them) from whose felicity their corruption would take the occasion of discontentment? Hath God given you Jesus Christ, His beloved Son to redeem you? Hath he given you the Holy Spirit to Sanctify your Natures? Hath he given you himself to be your Portion? And are you troubled that you have no more of that sensual delight, which a reprobate, yea a brute in some respects may have, as well as you? Oh, be ashamed of any murmuring discontentments for want of the comforts of this World.   

§. III.  
Thirdly, Do not you envy any wicked men for their ●●rtion; 
Psal. 37.35  though their Leaf be green; and they spread like a Bay tree, yet envy them not their good. Let not thy Heart envy Sinners: but be thou in 〈…〉 lon●▪ saith Soloman, Prov. 23.17. implying that envy at the feli●●y of the wicked is a great Enemy to the true fear of God, expelling and driving it out of the Heart, or keeping it from entering in, 〈◊〉 that as 〈◊〉 comes in, the fear of God go● out. Envy puts out fear. Now this is a startling consideration, and strong argument against that bitter root of envy. What shall such a worm be harboured in the bosom as preys upon the Vitals? Shall such a Thief be entertained into our inmost lodgings, which will rob us of our choicest Treasure? The fear of ●he Lord is his Treasure, Isa. 33.6. Now you to whom God gives Eternal Mercies have the ●east reason in the World to grudge the wicked their enjoyments. If they have some little refreshing before they die; some lightnings (as they say) before they launch out into the vast Ocean of dark eternity; and so take an Eterna●●arewell of all their joy and comfort, ●hall you be displeased at this? When your mercies are crowned with further mercies, 
Pro. 20.20.  their Lamp its pu● out in obscure ●arkness: when your account concludes with joy, theirs is ●umm'd up with a dismal total: when your grace shall end in Heavenly Glory, their Worldly Glory shall shut up in Eternal woe and misery. Oh then, why ●hould you envy them their lucida intervalla a little before they die? I have read a story of a poor Soldier that was condemned to die, merely for taking a bunch of Grapes; for there was a strict law, that whosoever should take any thing from that place they went through, should die for it: Now this Soldier had taken a bunch of Grapes, and was for that condemned to die; and as he went to execution, he went eating the bunch of Grapes; and some came to him, and said, thou shouldest think of somewhat else: he answered, I beseech you, Sirs, do not envy me my Grapes, they will cost me dear. So may I say of all the men of the World, we have no cause to envy them for any thing they have, it will cost them dear.   

§. FOUR  
Fourthly, Hath God given you some Evidence of a better good reserved for you, than in this world is to be enjoyed? oh then, study to know this good more, and interest yourselves therein more. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 3.8.  This good is incomprehensible; the love of Christ passeth knowledge. Ephes. 3.19. And the riches of Christ they are unsearchable, Ephes. 3.8. Never think with yourselves that you are sufficiently acquainted with your chief good. The excellency thereof is such that it will yet be the Object of more study, and yet of a further search into it; and when you have done all, and come to the furthest of your attainments, your term will determine in the admiration of it. For any to sit down satisfied with a set measure of Grace, argues they know not the Nature of Grace, neither have a true work thereof upon their Hearts. So to sit down with a knowledge of your Eternal Good, and not press forward to know it more, more fully, more clearly, more certainly, argues you know it not at all. Oh, labour to know your Heavenly good things more, use all good means for the advance of knowledge in this respect: Pray that you may know: and not barely to know, but to know it as your own, and your interest therein more and more; to know it practically, so as the knowledge thereof may have a full and thorough Influence upon your Hearts, and Lives: This will sweeten your knowledge to you, when you know the thing as good, and as your own. Knowledge of a good without an interest therein is but of small Influence, unless to vex, and torment the mind. The Devils they know, but wanting interest, it does but increase their torment. The damned Spirits at the last day they shall see and know; The rich man ('tis said) sees Lazarus in Abraham 's bosom, Luk. 16.23. 
Mat. 25.41  And they shall see the Son of Man coming in the Clouds of Heaven with power and great Glory: all the Holy Angels with him. They shall see the Sheep on his right hand; They shall hear that a Kingdom is prepared for his sheep, whilst they (miserable wretches) must departed from him Cursed, into everlasting fire, prepared for the Devil and his Angels. 
Mat. 25 41.  This knowledge of theirs without interest shall gnaw their Souls in Hell, 
Jam. 5.3.  and shall eat their flesh as fire. But now to know good things, and to know them as our own: oh, this is an healing knowledge, this sweetens knowledge to us. Now your interest in the good things of Heaven is not so clearly apprehended by you, but it may be more clear; they are not so sure to you, but you may come up to a further assurance of them; though they be most sure in regard of promise, yet Faith that lays hold upon the promise is capable of some gradual additions, for the filling you with All joy, and peace in believing, Rom. 15.13. Therefore hath God given some Evidence of Eternal Mercies, labour to clear this Evidence both more fully in respect of its Object; and more particularly in regard of your personal interest and claim unto it.   

§. V  
Fifthly, If you have some Evidences of an Eternal Good as your own; oh, then prise your Portion; set a Value on that, the worth whereof is beyond all value. 
Heb. 12.16, 17.  Esau is branded as a profane Person, because for One morsel of meat he sold his Birthright. The Birthright, 
Gen. 25.34.  which was attended with the Blessing, he set a low price upon: It was of more worth and value, than so to have been despised by him. But you'll say, it was for his life, he was at the point to die: Gen. 25.32. What then? The Blessing was more worth than his Life should have been unto him: he should rather have parted with his life, than the Blessing of the firstborn,, which was a Privilege that led to Christ. Afterward when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears. Oh, let this sad Example of Esau be before your eyes, and learn to prise your Blessing; prise it above your lives. And well you may, for this Blessing will be Life in Death; it will be unto you eternal life. If Esau be called a profane person, and said to despise the blessing, for parting with it, when sore straited, and his life in danger: How much more are those justly to be accounted profane, and Despisers of their choicest good, who turn their backs upon it (as too many do) without any necessity or force upon them? Never did any Soul lose by sticking to its Portion: Tho' a man lay down his life for his eternal good, he loseth nothing thereby, for he only changes a temporal life, for an eternal; a momentany and an uncertain good, for a good that's sure, and abides for ever. Things that are precious we do set a value on, and rate them according to their worth. Now what can be of more worth with us, than that good which is of everlasting concernment for our Souls? It is a sad thing to see how slightly the world looks upon eternal mercies; what low thoughts men have of true Peace, and of the things that belong unto it. How are the great things of the Gospel slighted and contemned by them? They deal no otherwise with them, than as Swine would do with the choicest Pearls; whilst in the mean time they hug their God Mammon. Oh, let this their vain and wretched carelessness, stir you up more seriously to consider the Price that's put into your hand; and the less they value, so much the more do you prise your eternal mercies. Let it appear to all the World, that your Treasure is in Heaven, by directing your hearts thither: And that you have something better than your lives, in that you value it above your lives. We cannot prise that too much, which we can never prize enough. Now if carnal men do so highly estimate their worldly good, which will not long continue: much more should gracious hearts prise their heavenly mercies, which will endure for ever.   

§. VI  
Sixthly, You that have some Evidences that God has not put you off with the good things of this World, but reserved in store a further and better good for you in the life to come; let this teach you to trust God for the Provisions of this present life: wait upon God in the use of lawful means for a supply of those things, the Lord sees to be needful for you. He that has promised Never to leave you, 
Heb. 13.5.  nor forsake you, will not fail to supply you. You give check to those Evidences you have of eternal mercies, should your thought be suspended about outward Necessaries. Hath God made an Eternal Provision for ●ou through his Son, cleared the way, and opened the Gate un●o Eternal Life? Hath he showed you those blessed Mansions ●hat are in Heaven prepared for ●ou, and given you an heart to lose with and embrace them ●s your own? Do you pro●ess to live in expectance of ●hose Riches that are in reversion? And yet do you fear the ●ant of outwards? This surely cannot be. The Lord that feeds ●he Ravens will take care that ●is Sons and Daughters have ●heir Daily Bread. And he ●hose Bounty overflows to the ●icked, will certainly supply ●he Necessities of his Saints. perhaps you may want some of ●hose Superfluities which the men of the World enjoy: bu● did the Lord see them good fo● you, you should not want them▪ he sees they would turn to sin● and therefore you shall no● have them. He that gives Grac● and Glory, will withhold no goo● thing from them that walk uprightly. 
Psal. 84.11.  If the Lord have give● you the upper Springs, he will no● deny the nether. Make use o● this as the great Argument t● strengthen your Faith in Go● for the Provisions of this present lif●. Say, has the Lor● brought me thus far, and no● will he cast me off? Hath he given me his Son,, Himself, hi● Grace, his Kingdom, and shal● I perish with hunger? Hath he opened to me the Treasures of the Everlasting Gospel, 
Ephes. 3.8.  (the unsearchable riches of Christ) and shall I be forgotten in this world, as a dead man out of mind? 
Psal. 31.12.  This cannot be. Argue as Manoah's Wife did, If the Lord were pleased to kill us, he would not have showed us all these things, neither ●ould he have told us such things ●s these: Judges 13.23.   

§. VII.  
Seventhly, You that have some Evidences of the good things of ●he life to come, as yours, do ●ou live like such as God hath ●ot put off with the Portion of ●his World. Manifest in your Conversations, that you look for higher and better things, ●han this present World affords. How excellent is it when Christians declare their Country by their carriage: as did the Fathers of old: Hebr. 11.14. when by their heavenly-mindedness, their holy. Converse, their Self-denial, and resignation, they manifest themselves to be Citizens of the New Jerusalem: and show themselves to be such as believe the Immortality of the Soul, by an holy neglect of the body; and who have hope of Eternal Life by the contempt of a temporary. Many who profess these things, surely they do not really believe them; for did they believe that their Souls were immortal, and that there were a life to come, could they steer such a course as they do, so unsuitable to an eternal life, and the happiness of an immortal Soul, as if they were born merely to live, and lust, and die, and so an end? But now you that not only profess to believe a life to come, but have some Evidences of an Interest in that life, and that you have a Portion there laid up for you to all eternity: Oh, what manner of persons ought ye to be in all holy conversation and godliness. 
2 Pet. 3.11  How suitably to that Interest you profess yourselves to have, should you endeavour to lead your lives? 
Phil. 3.20.  The Apostle's Conversation was in Heavem; and that which did influence upon his Converse, to render it so divine and heavenly, was, that he had a Depositum in Heaven; his treasure was there: There was his Lord and Saviour; from thence he looked for the Saviour, the Lord Jesus Christ. His Portion was laid up there, the Lord had it in keeping for him. So he tells us, 2 Tim. 2.12. I know (says he) whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. You that have such a blessed Portion, it becomes you to live up to your Portion. Beware of exposing the Portion you profess an expectance of, to scandal, by the unsuitableness of your lives: neither do you prostitute your hopes to reproach by a disagreeing converse. Undoubtedly the glorious Name, and Hopes you make a profession of, will suffer amongst the men of the World, if you live not suitably, and up unto them: if the frame of your lives be not agreeable to thi● nature of your hopes .. Your Portion it is holy, heavenly, no● of this World: Oh, let you● Conversations be holy, heavenly, and not according to th● Course of this World: Ephes. 2.2 Do not the Sons of Princes, an● Monarches, and of the grea● men of the Earth live suitabl● to their Enjoyments and Possessions? Does not their Por● and Granduer make it appear that they are the Great One of the World? Shall they live up to their earthly Portion, and shall not the Sons of Zion live up to their heavenly? Shal● earthly Enjoyments raise the heart of man to an higher pitch than the common rate; and shall not an Interest in Heaven▪ and a Portion there do it much more? Oh, shame not your Portion by the baseness of your ways; neither reproach your Redeemer by the vassalry o● your lives in any evil way: As if you were born to sin; or redeemed, not from, but to serve the motions of your flesh or mind: Ephes. 2.3. Let your Souls enjoy their purchased freedom, and your affections work gloriously according to the nature of your Portion. You that have the Sun for your clothing, and a Crown of twelve Stars upon your beads, let the Moon be under your feet. How should the holiness and self-denial of your lives evidence to all the World, that you are of the number of those, whose good things are not of this World, but have their Treasure laid up in Heaven? You read how it was with Abraham (whose Children according to the Spirit you profess yourselves to be) though he was in the land of promise, yet he sojourned therein, as in ● strange Country: Hebr. 11.9. 'Tis strange he should thus overlook the Land of promise; ●nd when as it was given to him, and to his Seed, that yet he should no more stay upon it, and take up with it: but be as a Sojourner where he should have been as a man at home: The reason's given, he did not look upon it as his Portion; for he looked for a City which hath foundations, whose Builder and Maker is God; verse 10. And he, and the Fathers of old, both by their words and actions, did declare plainly, that they sought a Country; verse 14. Yea, perhaps some better Soil, more fruitful, and so more advantageous for their , and their own benefit? No, it was not such a Country which the● sought, but a better Country, th●● is an heavenly; ver. 16. They declared plainly by their course and converse, that they wer● Denizens of the heavenly Jerus●lem; and that they were but Pilgrims and Sojourners, till the● came there at home. Oh, th● Lord likes well this frame 〈◊〉 heart and life; and therefore is not ashamed to be called their God; neither will he let the hopes of such be frustrate: For he hath prepared for them a City: Heb. 11.16. Blessed therefore are they who have such a Portion, and who are influenced upon thereby to live up unto it.    

CHAP. XI. Containing an Exhortation to endeavour after an Eternal Good, with some Arguments and motives to enforce it.  
THE foregoing Doctrinal Observation seems to speak ●o you all, that every one ●ould put on to make more ●●re of another Good, besides ●he Good in this present world. There's no need to put men on ●o make sure an Interest in this ●orld, all are forward enough ●hat way: But alas, how backward and remiss are we to ●●sue an Interest in Matters of Eternal Moment. The spirit of deep sleep is poured out upon this Generation: Isa. 29.10. We are apt to put all to the venture, let it fall as it will; and mind not the things of Everlasting Concernment for our Souls. Y●● see that there are a generation of men, whose All of Good they ever shall enjoy, is laid up in some trash of this present World; and you see further that there is a choice Good t● be enjoyed, the Good of God'● Chosen: Psal. 106.5. Were i● not now a very sad thing t● think it, that there should 〈◊〉 such a Good and blessed Portion offered, 
Heb. 4.1.  and you to come sle●● of it, and only to take up ●ll the Trash and Lumber of th● World? That you should 〈◊〉 so spiritually mad and in a ●●ted, as to choose Chips inste●● of Pearls, Lust before Life, 〈◊〉 Grass in room of Glory? Th● you should put on so eagerly after shadows, and in the mean while let go the substance? Oh, be wise before it be too late, and take the opportunity now offered; put on to make sure your Eternal Portion. There's the greatest reason for it, if you do but consider.  

§. I.  
First, You are made capable of higher and better things, than the things of this World are: God hath endowed your Nature with such Principles, as do adapt you to converse with Matters of Eternal Moment. You are informed with rational and immortal Souls, which are capacitated for Communion with the Father, Son, and Holy Ghost, and fitted for Divine Converse with the blessed Deity: and that's another manner of business, 
Exod. 32.6.  than to Eat and drink, and rise up to play; and enjoy a little sensual pleasure here awhile. The very Heathens could discern in the Fabric of Humane Nature, another-guess Design couched, than only to indulge and please the sensual and carnal Appetite. They looked upon his erected Countenance as pointing him Heaven-wards.  
Os homini sublime dedit, coelumque tueri  
Jussit, & erectos ad sydera tollere vultus.  
Do but consider how fearfully and wonderfully you are made according to that of the Psalmist: Psal. 139.14. I am fearfully and wonderfully made: fearfully when you look Godwards, wonderfully when you reflect upon yourselves: fearfully, in that the great God should be employed about such a Protoplasm; and wonderfully, in regard of the Curiousness of the Work. When I was curiously wrought; vers. 15. like a Piece of [
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vary compactus sum in imis terrae. Psal. 139.15.  Embroidery.] Your Souls are precious Jewels, and your Bodies are Cabinets in frame and composure excellently fitted for so rich a Treasure. Now are you made capable of the Good Things of Eternity, and will you take up with the Dross of this World? Shall the Glorious End of your High Creation, and Wonderful Constitution be thus unworthily disappointed? Hath God made your Nature's capable of Eternal Glory, and will you bury them in the Slime and Mud of this evil World? Moses' Complaint is against you, Deut. 32.6. Do you thus requite the Lord, O foolish people and unwise? Is not he thy Father that hath bought thee? Hath he not made thee? Oh, do not debase you selves, and prostitute the Excellency of Humane Nature to Brutish Vanity: feed not upon Husks, where is Meat enough in your Father's House Remember this, 
Luke 15.2.  and show yourselves men: bring it again to mind, O ye transgressors: Isa. 46.8.   

§. II.  
Secondly, Put on to make sure this Eternal Portion, for you have trifled long enough in the way: You have spent too much of the precious time of life (allotted as a space and time for repentance) in the pursuit of Vanity: Does it not therefore concern you to bestir yourselves now? Look back upon your by-past-time, and consider your former ways: weigh the Fruit they have brought forth unto you; 
Rom. 6.21.  see whether it be such, as in which upon second thoughts you can rejoice: or such, which you cannot without shame reflect upon. Now if you have the misgivings of Conscience in you, as upon an impartial search and judgement it cannot otherwise be (unless sin have seared your hearts) then think with yourselves, and say, surely it's now high-time to put on for Eternity, considering the Vanity and mispence of my former days. I have trifled long enough in the way; The night is far spent, the day is at hand: 
Rom. 13.12.  It concerns me now (and now or never) to cast off the works of darkness, and to put on the armour of light. 
Hos. 7.9.  Are not grey hairs here and there upon me, and yet I have not laid it to heart. The time passed of my life may suffice me to have wrought the will of the Gentiles, 
1 Pet. 4.3.  when I walked in lasciviousness, lusts, excess of wine, revel, banquet, and the like enormities. The flower of my days is over, and yet I have not taken one step Heavenwards. I have often had some faint thoughts, and feeble resolutions to put on for an Eternal Portion, and they have never brought forth, but have always withered in the Bud, and proved abortive: and If I should hold on at this trifling rate; I should lose myself for ever, and my precious Soul, which is o● more rate than ten thousan● Worlds, would never com● into the Bundle of Life with th● Lord my God: 
1 Sam. 25.29.  That Blessed Portion which the Lord Chris● hath purchased by his Precious Death, and which is now freely offered in the Gospel, would be forfeited by me. And therefore now I'll press towards th● Mark; and the more supin● and careless I have hitherto been, so much the more through Grace I hope I shall reach o● for the future to Those things which are before: Phillipians 3 13, 14. If you could find you● hearts working at this rate, i● would be a good Argument no● only that your Judgements ar● convinced, but that your Wi●● are overcome, and that th● Day of God's Power hath lightened upon you to make you willing. 
Psalm 110.3.  Do not we see that a man in his Journey, when he hath lost some time in his way, does speed his pace the more, and hasten towards the latter end of the Day, to redeem the lost time, before Night come on? And do we not see, that the shorter time a man has to do his work in, having slipped some time already, so much the more does he double his Diligence, and apply himself to his Business, that he may regain what's lost, and inn all at latter end? The Case is your own, you have lost much time, and trifled long in the way; therefore now put on to make sure your Eternal Portion.   

§. III.  
Thirdly, There's a possibility that yet you may enjoy an Eternal Good hereafter, and therefore you should put on. You know not of any definitive sentence that is out against you, you know not, neither can you say, 
Heb. 3.18. Deut. 29.29.  that God has sworn in his wrath, that you shall never enter into his rest. Secret things belong to God, but things which are revealed belong unto us, and to our children. And God never told you, neither hath ever revealed it to any man living, that you shall be excluded his Eternal Mercies; and therefore put on. Argue with yourselves the possibility of Eternal Happiness from the great sinners that have been received to mercy; were not Manasseh, the prodigal, the thie● upon the cross, and Paul (th● chief of sinners) all received to mercy? 2 Chron. 33.12, 13 Luk. 15.20. & 23.43. 1 Tim. 1.15. Were not the Corinthians as vile as the vilest? such were some of you (saith the Apostle) and yet they were washed, and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of their God. 1 Cor. 6.11. Had not the Ephesians their conversation in times past, in the Lusts of the Flesh, fulfilling the desires of the Flesh, and of the Mind, and were by Nature the Children of Wrath, even as others? And yet God who is rich in mercy did quicken them together with Christ, Eph. 2.3, 4. Consider whilst you are on this side the Grave, there's hopes, 
Isa. 38.11.  that yet you may see the Lord in the Land of the Living. Say, surely the Lord would not have lengthened out my days hitherto, unless he had meant it to be a space for Repentance, and for a time wherein to turn unto him; he would not have offered mercy to me thus long, and still hold on to offer mercy, were my state hopeless, and helpless, and desperate. Were I got beyond the time of possibility, I should never hear such Gracious Invitations and tenders of mercy made, as by God's Messengers and Ambassadors of Reconciliation, are from time to time held out unto me. Say the Lord would never have put such thoughts into my Heart, as these, about my present and Eternal state, and his ways and deal with me in order thereunto, if there were not a possibility for me to be saved. I'll conclude therefore that it is possible, and so I'll put on for it. Why may not I come to enjoy the sure mercies of David, 
Isa. 55.3.  as well as others? What should let? If I repent truly of my sins, and by a steadfast Faith, cleave unto the Promises of the Gospel; does not God's Eternal Faithfulness back them, and his Justice rest satisfied in the Merit of his Son? And is not he Faithful and Just to forgive us our sins? 
1 Joh. 1.9.  Surely the possibility that yet you may enjoy an Eternal good should be a cogent argument to put you on.   

§. FOUR  
Fourthly, Not only the possibility, but the probability may much prevail with you. For on Gods part it seemeth more probable thou mayest enjoy an Eternal Good, than Millions in the World. For howsoever many men by abuse of the means, may make their condition far worse than that of Heathens and Pagans: yet if we speak strictly in respect of the means themselves, it is far more probable thou that hast the means, shouldest enjoy an Eternal Good, rather than those that enjoy them not. The greatest part of the World sits in horrible darkness without any light: to them the Word hath not come, the light of the Gospel revealing an Eternal Good hath not shined forth; so that on God's part, and the means, it is far more likely that God wills thy enjoyment of an Eternal Portion of Good, rather than those to whom he sends no Prophets at all. It is true, the Word is sometimes sent to harden men, and it becomes the Savour of Death; but this is after men have horribly abused it: and it is not the proper and genuine effect of the Word, but accidental through the Indisposition and Obstinacy of the hearers. Then, only it is, that God says, Go and make the Heart of this People fat, and make their ears heavy, and shut their eyes, Isa. 6.10. Well then, let this consideration encourage you to put on for an Eternal Good: God hath not withdrawn, or denied the means to thee; yet he sends his Prophets, and Ministers to call thee to him: Why doth God Vouchsafe all this to me? Who should awake and bethink themselves if I do not? Who should put on for ●n interest in the Everlasting Good, if I do not, who am so ●ften exhorted? Do any in the World stir up themselves to ●ake hold of the good of Gods chosen; and shall not I who en●y the powerful means of Grace? Thus, that probability which yet thou art under (if du●y considered) may put thee on.   

§. V  
Fifthly, You know not how ●ong the offer of such a mercy, ●s an Eternal Good, may be ●ade unto you; and therefore ●ow put on to make it sure. The time of this offer will not ●ndure for ever. You have now ●n opportunity, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the opportunity will not ●ong continue: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the opportunity is cou●●ed within time, and you may lose the opportunity, and ye● time be still. Opportunity Head is bald behind, post est occasio calva; and so if you let it sl●● by, you cannot lay hold on't to pull it back again. Meet opportunity as it comes, and take it b● the forelock, if you intent th● advantage of it. Now you hav● the offer of mercy, and Go● calls upon you; Now he sta●● at the door, 
Revel. 3.20. Cant. 5.2.  and knocks: and 〈◊〉 Head is filled with dew, and 〈◊〉 Locks with the drops of the night You know not how long Merc● at this wonderful rate may wa● upon you; and therefore p●● on. The Scripture speaks of ● time of Visitation, a time of Salvation, a time whilst God may 〈◊〉 found; A time when he hold out the Golden Sceptre; a tim● wherein the Fountain runneth, an● the Spirit proclaimeth, Ho, every one that thirsteth, come ye to th● waters, Luk. 19.44. 2 Cor. 6. ●● Psal. 32.6. Est. 5.2. Revel. 22.17. Isa. 55.1. Thus Jerusale● had her time; and all the several Churches in Asia had their time, and now we have our time; And if we misimprove this time, and walk unworthy of this Grace, and Gospel of Christ, this time will have an ●●d, and this Sun will go down at noon, and set upon your heads, and so set, as to arise no more. That dreadful Oath Sworn by the Angel with such Solemn Circumstance will be clapped upon our heads, that there shall be time ●o longer, Revel. 10.6. A time of Grace, no longer, a time wherein God's Patience and Longsufferance shall wait upon us, no longer; a time wherein the Mercies of the Everlasting Gospel shall be tendered to us, no longer. This day if you will hear my voice, harden not your Hearts, said God to Israel; but they hardened their Hearts, and therefore God swore to them in his Wrath, 
Psal. 95.8.11.  that they should never enter into his rest. If it be so with us, as it was with Israel in the Wilderness, we do not know but this very day th● Lord may clap an Oath upon our Heads, that we shall never enter into his rest. Therefore take the time now, and learn of the Ant, 
Prov. 6.8. Prov. 10.5.  that provideth her me● in Summer, and gathereth her fo● in Harvest. Be as the Wise So● (of whom Solomon speaks) tha● gathereth in Summer. Consider the time of Mercy hastes away▪ and we cannot, with Joshua, bid this Sun stand still. There is n● Market, nor Fair day, that lasteth always; if the country w●● not come in, the Tradesman will at last put up his wares: S● the Lords standing may be open, and his shop free, for suc● and such a time; but if Soul will not come in, and buy without money, and without price, h● will at last put up his wares (a● his Jewels of Grace) and the● be gone. Oh then, do not sle●● in Harvest to the shame and confusion of your Souls: but say thi● is our time, and therefore what we will do for our Souls, we will do it now. Surely better it is now to accept of the best Mercies offered, than in pain, and torments to wish for Mercy; when the least of Mercies will not be granted, even one drop of water to cool the Tongue, Luk. 16.24.   

§. VI  
Sixthly, Consider the assistance that is now offered you in order to the enjoyment of a Blessed Portion; and this will be a great encouragement for you to put on. You have assistance offered, and such as if you close with will not fail to help you forwards to the obtainment of what's desired. Though the end designed be never so Glorious, yet if difficulty obstruct in the way, and the helps to carry on the design be slender, or none at all, this will wonderfully check the undertaking, and render the attempter despondent in his hopes. What can he do, with whom there's no power, and who has no helps▪ as to the effecting matters high and arduous? Will not his Spirit fail, as the body does succumb, and crouch down under a burden? But now if assistance and help comes in, and such as may raise the hopes upon account of probability to attain what's aimed at; this revives the man, and stirs up strength: these hopes and helps do reinforce, and give encouragement to put on. Thus it is with mortal men in order to the enjoyment of this Eternal Portion. When they reflect upon their own weakness, and consider the difficulties in the way; when the height and dignity of the prize is objected, and the lowness of their present state considered, their Hearts may well sink down in a despairing despondence, and they desist, as men out of Heart and Hope. But now when assistance and help is offered, and ●uch as will undoubtedly (if well accepted) in the end effectually ●ring forth; how will this re●ew the strength, and engage ●he Heart to more and fresh attempts? You need not want help, ●hough never so weak in your ●elves, to carry on the most Glorious design for the Eternal Good of your Immortal Souls. God himself offers to come in to ●elp: The Lord is your helper. 
Psal. 72.12 Nehem. 9.20.  He offers you his Spirit; He ●●ve his good Spirit unto Israel to ●●struct them, and withheld not his Manna from their mouth. The Spirit that proceeds from the Father, and the Son, is offered ●ou to guide you into all truth, 
Joh. 16.13 Psal. 19.105. Psal. 119.130.  ●nd to show you things to come. You have the Word of God to be a Lamp unto your Feet: and a Light unto your Fath●● though you are ignorant, yet this word is an enlightening help; the entrance of thy word giveth light, it giveth understanding unto the simple, saith the Psalmist. The ve● Angels are Ministering Spirits se● forth to Minister for them, 
Heb. 1.14  who sh● be Heirs of Salvation. 
Psal. 91.12  And th● shall bear you up in their hands lest you dash your Foot against stone. The Messengers and Minister's of the Gospel, they a●● for your help, and you may r●ckon of them, as yours: Wheth● Paul, 
1 Cor. 3.22. 2 Cor. 1.24. 1 Thes. 2.7, 11. Col. 1.28.  or Apollo, or Cephas, th● are all yours: and are helpers 〈◊〉 your joy; they Cherish you as Nurse does her Children, they e●hort and comfort you, as a Fath● doth his Children: Their endeavours are to present every m● perfect in Christ Jesus. 
Eph. 4.12. Eph. 6.11.  They a● the gifts of Christ unto h● Church, for the perfecting of 〈◊〉 Saints, for the work of the Mi●stery, for the edifying of the be● of Christ. You have the who● Armour of God, which you m● put on to fence you against t● fiercest Assaults and Encounter of your Spiritual Foes in yo● travail towards your Heavenly Canaan: This is offered you, and it is Armour of proof, complete, for the whole man, wherein you may defy the Devil and all his Instruments, 
Eph. 6.13, 14.  and be able to quench all the fiery darts of the wicked. Consult the Apostle about this Spiritual Armour, ●nd the encouragement given by him thereupon, and see whether ●his will not put you on. You ●ave moreover your Viaticum ●aid in for the way; and still in ●eadiness upon occasion: the Lord will make you to lie down in ●een pastures, 
Psal. 23.2, 3, 5.  and will lead you aside the still waters: he will prepare a table before you, and your ●p shall overflow. If your Souls ●e a fainting by the way, he is ●ill ready to restore you, he re●oreth my Soul, saith the Psal●st. You shall not want the ●st and sweetest of Soul refresh●g comforts in your journey towards your Heavenly Zion, 
Isa. 43.2.  the ●rd himself will be with you, and your Companion. 
Isa. 63.9.  Though I walk through the Valley of the shadow of Death, I will fear no Evil: for thou art with me, thy Rod, and thy Staff, they comfort me. Surely goodness and mercy shall follow 〈◊〉 all the days of my Life, and I wi● dwell in the House of the Lord fo● ever, Psal. 23.5, 6. Oh therefore, since you have so man● helps offered in order to you● enjoyment of an Eternal Good let these encourage you wit● confidence to put on: Why d● you thus loiter and lose tim● in the way? Oh, suffer not the● helps any longer in vain to wa● upon you, whilst, you trifle a● way your own Salvation.   

§. VII.  
Seventhly, Consider an interest ●n this Eternal Portion will abundantly make up and answer whatsoever of want and perplex●ent your Spirits may meet ●ith or labour under in this pre●ent World, and therefore put ●n for the enjoyment of it. ●here cannot any cross nor af●ction here befall you, but an ●nterest in this Eternal Good ●ill bear up your Hearts. This ●ill keep your Heads above wa●er, and still secure you from ●rowning, amidst the cross Seas, ●nd contrary surges of the troublesome Ocean of this World. ●ou shall not sink, whilst you ●ave the Plank of an everlasting ●ood to ride upon. And therefore put on for it. Though you ●e troubled on every side, yet you ●hall not be distressed: though you ●e perplexed yet you shall not be 〈◊〉 despair: though you be persecuted, yet you shall not be forsaken ● though you be cast down, yet you shall not be destroyed. Whence is all this? Because you have an interest in this Eternal Treasure▪ 2 Cor. 4, 7. 8. Nay such is th● virtue thereof that it will no● only supply the want, but it w● do more; through Christ yo● shall not only Conquer, but b● more than Conquerors, says th● Apostle. Rom. 8.37. Wh● would not be Ambitious of suc● a Sovereign remedy still at han● against all distempers, of such ● strengthening Cordial against a● discouragments, and such a s● supply against every want ● The Philippians were not only exposed to wants, but probabl● exercised under many; No● the Apostle opens unto them ● Fountain of full supply, where● they might have free recourse and by Faith be interested in▪ My God (saith he) shall supply a● your need, according to his rich● in glory, by Christ Jesus, Phil. ● 19 From hence it was that the Apostle had that excellent Lesson of contentment insculpt upon his Heart in every condition, Phil. 4.11. He that hath ●an interest in this Eternal Por●ion is the only happy man, how miserable soever he appear in ●he World: he is the truly rich man, how poor and indigent soever as to his outward condition he may seem to be: He has ●hat Philosopher's stone that turns all to Gold. He sleeps as quietly when he has but a stone for ●his Pillow, as Old Jacob did, 
Gen. 28.11  when he was on his way to his Uncle Laban. His mind is not only brought down to his condition, and equalled with his estate (wherein the quintessence of contentment lies) but his Heart is raised above these things to converse about his Eternal Portion by Divine contemplation; and seeing his interest there, this gives him satisfaction. 
Jam. 2.5.  Thus the poor of this World are (said to be) rich i● Faith; being Heirs of the Kingdom, which God hath promised t● them that love him. Oh then, pu● on for an interest in this Inheritance, which will be as a Panpharmacon for all your grievances: as wherewith you ma● check your Worldly Fears, remove Carnal Doubts, and qui● your minds under Earthly discontentment's: from hence yo● may fetch a supply adequate t● all your wants, a Plaster abroad, as any of your sores▪ and this you may effectually oppose to the All that may seem t● be against you in this World The want of an interest here, o● of the actual knowledge and application of it, is that which destroys Persons: and so they cry out as miserable undone creatures, when they fall under, o● are to encounter with any cros● Providences in this World.   

§. VIII.  
Lastly, Consider, if you miss of an Eternal Portion, though you have never so much of Outwards, you are undone for ever. What shall it profit a man, if he shall gain the whole World, and lose his own Soul? 
Mar. 8.36.  says our Saviour. Many think they have well provided for themselves, their Families, and Posterity, having got a large Portion of outward good things, so as their Cup is full; when in the mean while they know not, neither much matter it, how, or what claim they can lay to the things of Eternal Moment: wherein yet if you fail, all your Externals will yield ye no advantage, but you are undone for ever. When you are at the point to die, and then shall perceive that you have vainly trifled away Eternity for some transient Pleasures, or temporary Good Things, which now you must utterly part withal; you'll then say of all your worly good, as Esau sometimes did of his Birthright, (though he from a profane discontented Spirit, and you from deep conviction) Behold I am at the point to die; and what profit shall the good things of this life do to me? Then there is no hope in them, nor help from them, nor staying by them; they all become blasted, withered, dead, and dry. The Bud yields no Meal: Hos. 8.7. You shall then find, that you have all your life-long but Sown the wind; and now must reap the Whirlwind. And ('tis Solomon's question) what profit hath he, that hath laboured for the wind? Eccles. 5.16. Oh therefore lose not the Substance whilst you catch at Shadows; neither exchange an Eternal Portion offered, and brought to hand, for a worldly good flying from you, whilst you do pursue it. And if it chance you overtake, and so be answered in the desires of your hearts, yet missing of the true good, you shall find your Gain to be your loss, and your loss such, as is irreparable by all your gain. The loss it will be of your Souls; and what shall a man give in exchange for his Soul? Now these Considerations duly weighed, 
Mar. 8.37.  methinks should rouse up and awaken the dull and supine Spirits of poor Mortals to put on for Eternity, now in this their day. Let us fear (saith the Apostle to the Hebrews) lest a Promise being left us of entering in●o his rest, any of you should seem ●o come short of it: Heb. 4.1. The Promise is left to us, as well as unto them, and it stands sure: But now to take up short of this Promise, and so to miss of it, is ●o deprive ourselves of all the Good that's in it; and then, though we have never so much of worldly good, yet we are utterly undone for ever.    

CHAP. XII.  
WE have divers Arguments to stir us up to put on for an Eternal Portion, and to lift up our heads, and look beyond present things. The door by which an Entrance is to the enjoyment of an eternal Good, stands open for all Comers who have an heart to enter There is as fair a way for the poorest sort who have but a little Portion in this World, to have the God of Heaven and Earth to be their Portion: to have whatsoever Jesus Christ hath Purchased by his Blood, to be their Portion; to have Heaven, and Eternity, and immortality to be their Portion; as there is for the Greatest Potentate in the World. Many poor people are ready to say, Alas, I am poor, I have little, I know little, I am able to do little; I live upon others Charity, how shall I ever come to enjoy an Interest in this Eternal Portion? My Father is dead, and hath left me no Portion, and my Friends they are poor, and those few of them that are otherwise, they overlook me. I, but for all this, you may come to have a Portion: It's possible some poor Wretches may have a Portion in God, and Christ, and Immortality, as well as the greatest and richest of all. Raise up therefore your hearts, you that are poor and mean; and know, that you are born for high things: How meanly soever you live now, you may be glorious Creatures hereafter, if so be you have an heart to put upon it, and to seek after this Eternal Portion. But now, you'll all say, Lord, what should we do, that our Portion may be an higher Portion, and our Good a more choice Good, than this World is able to vouchsafe unto us? Oh, says the rich man, that's truly and throughly convinced of the insufficiency of all Worldly Good, as to Eternal Satisfaction (for though it's hard for such to be convinced, yet not impossible, and with God most easy) What shall I do, that I may enjoy this blessed Portion? And says the poor man, Sith it's possible for the poorest and meanest Wretches to have an Interest in this Eternal Good, I am resolved to cast in my Lot, and what shall I do? Now the Directions that I would lay before you (some whereof may suit all sorts, and all of them one or other) are these that follow.  

§. I.  
First, If you would have the Good Things of Eternity for your Portion, then consider from whom Every good gift, 
Jam. 1.17.  and every perfect gift doth come; and pray to the Father of Lights, that he would vouchsafe you an Interest in that Eternal Portion. As Prayer at all times is a Christians duty; so when Matters of Great Concernment are before us, no less than the Everlasting Welfare of the Immortal Soul, surely then this Duty is firstly to be practised. Therefore begin with Prayer; we ought not to set about any of our lawful and just Callings, without a particular addressing ourselves too God. This was the practice of good Eleazar, Abraham's Servant, when he was employed in finding out a Wife for his Master's Son; O Lord God of my Master Abraham, 
Gen. 24.12  I pray thee send me good speed this day: And this also was the practice of good Nehemiah, 
Neh. 2.4.  in the distresses of the people; I prayed unto the God of Heaven, and then I spoke unto the King. These were but Matters of a temporal concern, how much more than is Prayer to lead the way in Matters of Eternal Moment? The remissness of Christians in this Duty shall be condemned by the very Heathens, who in this Point shall rise up in Judgement against many profane Christians, who look oftener upon their Gold, than upon their God, as Salvian speaks. We read often in their Writings, that in any general Calamity, they did jointly 
(a) Morbis grassantibus vel prodigiis nunciatis, pacem Deum exposci moris erat: vide Brisson de Formul. l. 1. pag. 81. Edit. 1592.  implore the Peace and Favour of their Idolatrous Gods: that in any 
(b) Plin. Panegyr. Bene ac sapienter majores instituerunt ut rerum agendarum, ita dicendi initium a praecationibus capere, etc. Sueton. in Aug. cap. 35. Vide Brisson. de Form. l. 1. p. 42. Et Coquei Comment. in Aug. de Civit. Dei, lib. 2. cap. 8. num. 2.  matter of Consequence they made their entry upon it by Prayer, commending the success thereof to the Power and Providence of those Deities which they believed. Insomuch that we read of 
(c) Livius, lib. 26. A. Gell. Noct. Attic. lib. 7. ca 1. Cujus ab adolescentia vita describitur Diis dedita, templisque nutrita. Aug. de Civit. Dei lib. 3. c. 21.  Pub. Scipio a great Roman, that he ever went to the Capitol, before to the Senate, and began all the Businesses of the Commonwealth with Prayer. How much more than ought we to do it, who have not only the Law and Dictate of Nature to guide us; who have not deaf and impotent Idols to direct our Prayers to, as their Gods were: but have,  
Fi●st, The Law of Christ requiring it; Pray always: Ephes. 6.18. Pray without ceasing: 1 Thes. 5.17. In every thing by prayer and supplication with thanksgiving, let your requests be made known unto God: Phil. 4.6. Who have,  
Secondly, The Example of Christ to enforce it; whose custom was to pray not only Morning and Evening: Luke 22.39. Mark 1.35. Matth. 14.23. but upon every other solemn occasion. As for Example, before his Preaching: Mark 1.35, 38. before his Eating: Mark 6.41. before the Election of his Disciples: Luke 6.12, 13. before his Transfiguration in the Mount: Luke 9.28, 29. before his Passion: Matth. 26.36. John 17.1. and in his Passion: Hebr. 5.7. Who have,  
Thirdly, From Christ that [legitimate, ordinary, fundamental Prayer (as 
(d) Tertul. de Orat. cap. 9  Tertullian calls it) the Lord's Prayer] not only appointed for our use, but as a Rule and Directory by him framed, to instruct us how to pray, and to bond and confine our extravagant and vast Desires.  
And,  
Fourthly, Who gave the Altar of Christ to receive; the Incense of Christ to perfume; the Name and Intercession of Christ, to present our Prayers unto God by: Who have Christ sanctifying; and, as I may so speak, Praying our Prayers unto his Father for us. As we read of the Angel of the Covenant, who had a Golden Censer, and much Incense, to offer up the Prayers ●f the Saints: Rev. 8.3, 4. which was nothing else but the Mediation of Christ, bearing the Iniquity of our holy things, as Aaron was appointed to do; Exod. 28.38. nothing but his Intercession for us at the right hand of his Father: Rom. 8.34.  
How much then (these things considered) not only of Reason, but Encouragement have we to ●eek to God by Prayer, and that ●n the first place, and the ra●her when the things we are about are Matters of Eternal Moment. This we shall find to be an efficacious way, as of gi●ing Glory to God, so to contribute to our own advantage, ●n bringing to pass the Event in Aime. For by this means we do,  
1. Acknowledge our Dependency on God as the first Cause▪ 
2 Chron. 14.11. & 20.6.  and give him the Glory of his Sovereign Power and Dominion over all Second Agents, and of effectuallizing all Means in order to the End designed; in acknowledging that without hi● we can do nothing: 
Mat. 8.2.  and this Power of God is the ground o● Prayer.  
2. By this means we put Go● in mind of his Promises, 
Isa. 43.26.  and s● acknowledge not our Dependence on his Power only, bu● on his Truth and Goodness too and the Promises and Truth o● God are the Foundation of a● our Prayer. That which encouraged Daniel to set his face t● seek unto God in prayer for th● restitution of liberty out o● Babylon, 
Dan. 9.1, 2, 3.  was God's Truth an● Promise revealed by Jeremia● the Prophet, that he would accomplish but Seventy years' i● the desolation of Jerusalem. That which encouraged Jehosaphat to seek unto God against the multitude of the Moabites which came up against him, 
2 Chron. 20.9.  was his Promise that he would hear and help those that did pray towards his House in their Afflictions. That which encouraged David to pray unto God for the stability of his House, was the Covenant and Truth of God; Thou hast revealed to thy Servant, saying, I will build thee an House; 
2 Sam. 2.27, 28.29.  therefore hath thy Servant found in his heart to pray this prayer unto thee. And now, O Lord, thou art that God; that is, the same God in thy fidelity and mercy, as thou wert, and thy Words be true, and thou hast promised this Goodness to thy Servant; therefore let it please thee to bless the House of thy Servant, etc. Excellent to this purpose is that which Saint Austin observes of his Mother, who very often and earnestly prayed unto God for her Son, 
Aug. Confess. l. 5. c. 9  when he was an Heretic: Chirographa tua ingerebat tibi: Lord, saith he, she urged thee with thine own Handwriting, she challenged in an humble and fearful confidence, the performance of thine own obligations.  
3. Moreover, by this means we hasten the Performance of God's decreed Mercies: as also we retardate, yea quite hinder his almost purposed and decreed Judgements. The Lord had resolved to restore Israel to their wont Peace and Honour. 
Ezek. 36.37.  Yet for all these things will I be enquired unto by the House of Israel to do it for them, saith the Prophet. The Lord had threatened destruction against Israel for their Idolatry, 
Psalm 106.23.  Had not Moses stood before him in the breach to turn away his wrath; as the Psalmist speaks. And we read of the Primitive Christians, 
Just. Mart. Apolog.  that their Prayers procured Rain from Heaven, when the Armies of the Emperors were even famished for want of Water: 
Tertul. Apolog. ca 5.  and that their very Persecuters have begged their Prayers. All this is to let you see, as the Excellency, so the Necessity to season your Undertake with Prayer. And now you being to look out after a Matter of so great Moment, as an Eternal Good for your Immortal Souls: Surely it's requisite to begin with Prayer. When you consider the Excellency and Worth of the Prize desired; then, in the sense of your inability, look up to the Power of God as able, to the Truth of God as faithful to accomplish and make good all his Promises. Say, that he has commanded us to seek him, 
Amos 5.4.  to seek his strength and his face; and that he has promised, 
Psa. 105.4.  that those that ask shall have, 
Matth. 7.7.  and they that seek shall find: And that he hath promised to give that which is good; 
Psa 85.12.  and good gifts to them that ask 
Luke 11.13.  him: and that he would hasten and speed the Work, when he is sought unto about it; for before they call, 
Isa. 65.24.  he will answer: and whiles they are yet speaking, he will hear.  
And thus as you are to begin with Prayer, so by Prayer also you are to carry on and season, as the whole of your Christian Life; so every of those directions or means, that shall be offered to you, or embraced by you, in order to the obtainment of your desired End.   

§. II.  
Secondly, 
Imaginaria in seculo & nihil veri. Tertul. de coron. mil. cap. 13.  Would you have an Eternal Good to be your Portion? endeavour then to yet a true sight and thorough apprehension of the Nature of all Worldly and Created Good: See the Vanity that is in it, and the Vexation of Spirit issuing from it. Consider it in its Insufficiency to satiate the Des●res, and quiet the Motions of an Immortal Soul. Behold it not as it comes, but as going from you: View not so much its Face and Promises, as its Backparts and Disappointments. Lift up and look under the Vizard that is upon all Worldly Good and see it in its Intrinsic Nature, and view it fully to its latter end, and then your Affections cannot but loosen from it, as from a filthy Harlot, whose rotten and deformed Carcase is only set off with a little Paint, or some outward Dress and Trimming, on purpose to allure the Simple to destruction. Nay, if there were any solid Good in these Worldly Enjoyments to be found, (which there is not) How fleeting and uncertain notwithstanding are they? How short is the time wherein we may hope for (not promise to ourselves at all) a fruition of them? The words of the Apostle are very Emphatical to this purpose; 1 Corint. 7.29. The time is short: It remaineth, that both they that have Wives, be as though they had none: and they that weep, us though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this World, as not abusing it. That is, as not to be drowned, and smothered in the Businesses of this Life, as if there were any fundamental and solid Utility in them; for saith he, The fashion of this World passeth away. The Apostle's Exhortation is beset at both ends with a strong Enforcement: First, The Time is short. The Apostle, as the Learned conceive, useth a Metaphor from Sails, or Curtains, or Shepherd's Tents, (as Hezekiah makes the Comparison: Isaiah 38.12.) Such things as may be gathered together into a narrow room. Time is short; that is, that Time which the Lord hath spread over all Things like a Sail, hath now this ●ive thousand years been rolling up, and the end is now at hand, as Saint Peter speaks: ● Pet. 4.7. The Day is approaching when Time shall be ●o more: And so the Words ●n the Original will well bear ●t; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The remainder of time ●s short, or Time is short, for so much as yet remaineth of it to be folded up; and therefore we ought to behave ourselves as men that have more serious things to consider of; as men that are very near to that everlasting Haven, where there shall be no use of such Sails any more. And in the Apostle's close the same Reason is farther yet enforced: For the fashion of this World passeth away; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Figure; intimating that there is nothing o● any firmness, 
Quodcunque nunc nascitur mundi ipsius senectute degenerate, ut nem● mirari debeat singula in mundo caep●sse deficere, cum totus ipse jam mundus in defectione sit. Cyprian. Cont. Dem.  or solid Consistancy in the Creature: it is but a Surface, an Outside, an empty Promise, all the Beauty o● it is but skindeep: And the● that little which is desirabl● and precious in the eyes o● men, (which the Apostle calls, The lust of the World 1 John 2.17.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it passeth away, and is quickly gon● The Word, as the Learned differently render it, hath th●● several Arguments in it 〈◊〉 express the Apostle's Exhortation.  
1. It [deceives or cousins] and therefore use it, as if you used it not; use it as a man in a serious business would use a false Friend, that proffers his assistance: though his Protestations be never so fair, yet so employ him, as that the business may be done though he should fail thee.  
2. Transversum agit, It carries a man headlong: The Lusts of the World are so strong and impetuous, that they are apt to inflame the desires, and even violently to carry away the heart of a man: And for this cause likewise use it, as if you used it not; engage yourselves as little upon it as you can: do as Mariners in a mighty Wind, hoist up a few Sails, expose as few of thy affections to the rage of Worldly Lusts as may be: beware of being carried where two Seas meet; as the Ship wherein Paul suffered Shipwreck; I mean of plunging thyself in a Confluence of many boisterous and conflicting Businesses, lest for thine inordinate prosecution of Worldly Things, the Lord either give thy Soul over to suffer Shipwreck in them, or strip thee of all thy Lading and Tackling, break thine Estate all to pieces, and make thee glad to get to Heaven upon a broken Plank.  
3. The Fashion of this World passeth over, it doth but go along by thee, and salute thee, and therefore use it, as if thou usedst it not: do to it as thou wouldst do to a stranger whom thou meetest in the way, he goes one way, and thou another: Salute him, stay so long in his company til● from him thou have received better Instructions touching the turn and difficulties of thy own way; but take heed thou turn not into the way of the Creature, lest thou lose thine own home. Thus if you study the nature of all Worldly Enjoyments, and their insufficiency as to Eternal Satisfaction, you'll find from such considerations an advantageous Income. The practical knowledge of the vanity of all temporal good, will be one ●ood step in the way towards ●he enjoyment of Eternal.   

§. III.  
Thirdly, Get an Eye of Faith, to look through and above the Creature. A man shall never get to look off from the World, til● he can look beyond it. For the Soul will have hold fast of something, and the reason why me●cling so much to the Earth, is because they have no assurance if they let go that hold, of having any Subsistance else where Labour therefore to get an interest in Christ, to find an everlasting footing in the steadfastness of God's promises in him and that will make thee willing to suffer the loss of all things; 
Phil. 3.8.  i● will implant a kind of hatred and disestimation of all the mos● precious endearments which th● Soul did feed upon before. St Peter saith of wicked men, that they are Purblind, they cannot see a far off; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they can see nothing but that which is next them, and therefore no marvel if their thoughts cannot reach unto the end of the Creature. There is in a dim eye the same constant and habitual indisposition, which sometimes happeneth unto a sound Eye, by reason of a thick mist: though a man be walking in a very short lane, yet he sees no end of it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Rhet l. 2.  and so a natural man cannot reach to the Period of Earthly things; Death and Danger are still a great way out of his sight. Whereas the eye of Faith can look upon them as already expiring, and through them look upon him, who therefore gives the Creatures unto us, that in them we might see his Power, and taste his Goodness. And nature itself methinks may seem to have intended some such thing as this in the very order of the Creatures: downwards a man's eye hath something immediately to fix on, all is shut up in darkness save the very surface, to note, that we should have our desires shut up too from those Earthly things which are put under our feet, and hid from our eyes, and buried in their own deformity. All the beauty and all the fruit of the Earth is placed on the very outside of it, to show how short and narrow our affections should be towards it. But upward the eye finds scarce any thing to bond it; all is transparent and diaphanous, to note how vast our affections should be towards God, how endless our thoughts and desires of his Kingdom, how present to our Faith the Heavenly things should be even at the greatest distance. The Apostle saith, 
Heb. 11.1.  that Faith is the substance of things hoped for, that it gives being and present subsistency to things far distant from us, makes those things, which in regard of natural causes are very remote, in regard of God's promises to seem hard at hand. And therefore though there were many hundred years to come in the Apostles time, and for aught we know, may yet be to the dissolution of the World: yet the Apostle tells us, that even then it was the last hour; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Joh. 2.18  because Faith being able distinctly to see the truth, and promises of God, and the endlesness of that life which is then presently to be revealed, the infinite excess of vastness in that, made that which was otherwise a great space, even seem as nothing, no more in comparison than the length of a Cane or Trunk, through which a man looks on the Heavens, or some vast country. And ever the greater Magnitude or light there is in a body, the smaller will the medium or distance seem from it: The reason why a Perspective Glass draws remote Objects close to the eye, is, because it multiplies the Species. We then by Faith apprehending an infinite, and everlasting Glory must needs conceive any thing through which we look upon it, to be but short and vanishing. And therefore though the promises were a far off in regard of their own existence, yet the Patriarches did not only see but embrace them; their Faith seemed to nullify and swallow up all the distance. Abraham saw Christ's day and was glad; 
Joh. 8.56.  He looked upon those many ages which were between him and his promised seed, as upon small and inconsiderable distances in comparison of that endless Glory into which they ran; they were but as a Curtai● or piece of Hang, which divide one room in a House from another. Labour therefore to get a distinct view of the height▪ and length, and breadth, and depth, and the unsearchable love o● God in Christ, and to find in thy own Soul the truth of God in his promises, and that his word abideth for ever, and that wil● make all the Glory of other things to seem but as grass.   

§. FOUR  
Fourthly, Would you have this Eternal good to be your Portion, then labour to take off your Hearts from all the outward comforts, that are in this present World. Let not your Spirits bottom here. Men naturally fix upon things that are here below, and look no higher: The borders of this World are the utmost confines of their thoughts, they look no further. All their care and study is, what they shall eat, 
Mat. 6.31.  and what they shall drink, and wherewithal they shall be clothed. The bent of their Hearts, Thoughts and Works, is wholly intended to resolve the old doubts, which Carnal Men do make, how to satisfy the Lusts of the old man by gathering together a stock of Worldly Comforts? In this bottom we find all their Hearts embarked. But now if you have a desire to look upwards, and to trade towards Eternity; let your Souls lose from these outward Comforts; Faith (as was told you) to see beyond them, will loosen your Souls from them: shake them off your Hearts, as S. Paul did the Viper from his hand. 
Act. 2●. 5.  
Solatio miserorum, non gaudia beatorum. Aug. Epist. 119.  Look upon them no further than as merely serviceable to you in the way towards you● journey's end; whereto yet the● can contribute no further but only as a Viaticum for the body: If your thoughts entertain them at any higher rate, they will prove a snare and clog unto you in the way. They that will be rich, 
1 Tim. 6.9.  fall into Temptation, and a snare, and into many foolish and hurtful Lusts which drown men in destruction and Perdition. Know, it is not necessary that you should be rich, and great, and eminent in this World: or that you should have great Estates and incomes here, that's not necessary. But it is necessary, say, that I should have my Heart established with grace, Heb. 13.9. It is necessary that I have peace with God, and that my sins be pardoned, and my Soul renewed; It is necessary that I should provide for my Soul, and look after the things of Eternal moment: but how things go here with me in this present World, there is no great necessity so much to concern myself, or be affected with them. Thus if you will have an interest in the better Portion, let your Hearts lose from Worldly Comforts. Meditate often upon that saying of our Saviour Christ, what shall it profit a man, if he shall gain the whole World, and lose his own Soul? Mark. 8.36. Pray that the Lord would give you the true sense and understanding of this Text, that you may know and inwardly digest the meaning of it, and find that virtue in it, as may lose your Hearts from this present World.   

§. V  
Fifthly, Let the whole course of your life be carried on in the fear of God, and thence seasoned with a fear, lest that here should be the All, that ever you are like to enjoy. As this was made use of as a sign before, so now as a means. Let the whole course of your life be steered (as it were) with the fear of God, lest that God should put you off with present things. Think oftentimes with yourselves, what if I should never enjoy more good, than here I have, and that with this present life all my good should end? Should God now this night take me away out of the Land of the living, and give me my Portion in the Infernal Pit of darkness, what would all the good of this present life avail me? Had it not been infinitely better that I had never known it, nor enjoyed it, than thus to be put off with it; and for a few transitory hours of fading comforts, now to lie howling under the justly deserved wrath of an infinite God in pains unsufferable to all Eternity? Often do you meditate and think upon the conditions of those, how infinitely forlorn they are, to whom it falls out to be their lot to have all their good things here. Think with yourselves, that though they now abound in all wealth and store, yet you even see them on slippery ground, Psal. 73.18, when all their good and jolly thoughts shall perish, and they never like to enjoy good hereafter any more. Let the course of your life be seasoned with such thoughts as these. And especially you that have great Portions in this World, and you know that hitherto you have done God, his Church, or People, little or no service; you have not served him in the abundance and fullness you do enjoy. You know there are many poor People that live upon Alms have done God more service, and have contributed more to the Honour of his name, than you have done with all your wealth in all your days. Oh, you have great cause to fear, lest you be the persons who may take up with this World, and for whom there's no good reserved in the World to come. Rulers, and governor's and the great men of the World had need here be cautioned to consider, as having cause to fear lest here should be their All. Oh, that amidst their fullness they would mind their latter end. chrysostom, on the thirteenth Chapter to the Hebrews speaking of Governors, hath such a Speech as this, I wonder (saith he) that any governor should be ●aved. We will not say so. But they are liable to a great deal of temptations, and to assaults that are much more furious and violent to the carrying them away, than others are, who want those Worldly Comforts and advantages which they do enjoy. And our Saviour Christ tells us, that a man who has a great Portion in this World, though it's possible he may have more hereafter, yet it's hardly, Mat. 19.23, 24. Oh, therefore fear lest your good things here should be your All.   

§. VI  
Sixthly, Honour the Lord with your substance here: It is the wise man's Counsel, Prov. 3.9. If you would not be put off with a Portion in this World, then improve the Portion that God gives you here to the Honour of his name in order to the life to come. Think, that you cannot better lay out your Estate and enjoyments, than in and about the service of God, who does expect it from you, as having for that, chief, amongst other ends, entrusted you with, and lent it for a while unto you. You are here no more nor otherwise than as stewards, and the commitment of these outward mercies for a time is to you: but if you shall not be faithful in the unrighteous Mammon, who will commit to your trust the true riches? Luk. 16.11. Oh! therefore improve and lay out your Estate for God. Be convinced of one Principle in Divinity more, 
Si bona hujus mundi desunt, non per mala opera quaerantur; si adsunt in mundo, per bona opera serventur in caelo. Aug Epist. 205.  and that is this that there is more excellency and good in one virtuous action, than there is in all the creatures in Heaven and Earth (besides the works of Angels, and others of the Saints; excepting them:) Take all Creatures, Sun, Moon, Stars, Seas, Earth, all the riches in the World, the choicest Jewels, richest Pearls, put all together; this is a truth in Divinity, that there is more excellency in one virtuous action, than there is if thou hadst all those things to be thy possession. If men were convinced of this, they would be abundant in good works then; they would surely be rich in good works, ready to distribute, willing to communicate, and so lay up in store for themselves a good foundation against the time to come, that they may lay hold on Eternal Life. 1 Tim. 6.18, 19 Oh, labour to Honour God with your Substance, dedicate some good part of your Substance to God; and as God hath blessed you, lay something still aside; If you think God will not reward such a quantity as the Tenth, why then Honour him with a ninth, or an eighth, or a seventh, or a fifth, with something I say, that shall show you are desirous to obey every Commandment, and so to prove yourselves sincere to God. Surely to mark how God prospers a man's labour, and then to be constant in laying aside a good Portion for God, this shall be none of mine, it shall be Gods, ready at hand for pious uses, to keep up, and beautify God's House, to strengthen the hands of God's Messengers, to further Gods Worship any way, and to relieve the poor Members of Christ, would make you so rich in good works, and so increase your liberality by exercise; as would undoubtedly pull a rich blessing upon you, and cause you to have interest into the blessing of having your prayers to run over with increase. Show yourselves liberal to God, check not with niggardize the Profession of your lips; for so you give others reason to think (though yourselves be so full of self love, that you will not think so) that you draw near unto him with your mouth, and with your lips only do honour him; but your Heart is removed far from him, Isa. 29.13.  
If any say his state is so poor that he cannot. I answer  
God hath propounded this as a means to get riches; and the poor man hath no reason to think that God's means will be unavailable. But a poor necescitous man that is fain to live of the bounty much what of others, must not be a rule for those that have better Estates. I am verily persuaded, that one great cause of many a Christian man's poverty, is this; he Honours not God with his riches, and why should God make him rich? If we see a man not to Honour God with his wit, or strength, and then God deprive him of wit, and strength; do we not readily impute this cross to the desert of that sin? And why are we not induced to conclude, God doth not prosper this man in his Estate, because he did not Honour God with his Estate? You think it is a brave thing that you have so much coming in by the Year, do but one good action for God out of an upright Principle, and there is more excellency in that one action, than there is in this Estate, if thou hadst ten thousand times more added to it. There is a richness in good works, as well as in any Estate; 
1 Tim. 6.17, 18.  So the Apostle, Charge them that are rich in this World, that they be rich in good works. Oh, improve, lay out your Estate for God. S. Ambrose in his Sermons upon the rich man, saith he, Is it not more Honour, that so many Children shall ask of you as their Father, than that so many pieces of Gold shall call you their Lord? The pieces of Gold, they do (as it were) call you Lord: and there are two or three Children shall call you Father; is there not more excellency, to have a couple of Poor Orphans, while you are alive in this World, to call you Father, than to have so many bags of Gold call you Master? Oh, ●herefore lay out your Portion for God, Give a Portion to seven, and also to eight. 
Eccl. 11.2.  Make to yourselves Friends of the Mammon of unrighteousness, that when ye fail, they may receive you into Everlasting Habitations, Luk. 16.9.   

§. VII.  
Seventhly, Would you have an interest in this Eternal Portion, then make Christ your Portion here; Take not up with any thing in this present World short of the Lord Jesus: fix not your Heart below him, who is the strength of the Heart, 
Psal. 73.26.  and the Portion for ever. They only are the Generation, for whom the good things of Eternity are reserved, to whom God hath given, and who accordingly accept of the Lord Christ as their Portion here: who take him as the chiefest of ten thousands, and prefer him before all, and so he becomes to them an Everlasting Foundation. 
In eo fundamentum non est Christus, cui caetera praeponuntur. Aug. de Civit. Dei. l. 21. c. 26.  You have the Lord Christ offered daily unto you in the Ministry of the Word, he is held forth in the Gospel of Reconciliation, and held forth to you, to be accepted by you, and upon Gospell-terms embraced, to become your own to all sanctifying, and saving ends and purposes: on this errand the Ministers of the Gospel are sent, to Preach Christ Crucified, and to tender him unto you, to beseech you to receive and entertain him, and to pray you, in Christ's stead, as his Ambassadors, to be reconciled to God, 2 Cor. 5.20. They are sent to hold forth his excellencies, to Preach his unsearchable riches, to open his benefits, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 3.8.  to make known the privileges and blessings you shall partake of, by your acceptance of him: amongst which this is one we are to Publish, and upon Gospel trust to tender, even a right in him to an Everlasting Portion, 
1 Pet. 1.4.  an Inheritance incorruptible, and undefiled, and that fadeth not away, reserved, in Heaven for you: This undoubtedly is yours, if Christ be yours: Nay all things are yours, whether Life, or Death, 
1 Cor. 3.21, 22.  or things present, or things to come, ●ll are yours: if Christ be yours. Oh therefore lay out for him, and make him your Portion ●ere; God offers him, and would give him, do not you ne●lect so great Salvation. 
Heb. 2.3. Act. 13.46.  Judge ●ot yourselves unworthy of Everlasting Life by putting away from ●ou this Blessed Portion, which ●n, and with Christ is held out ●nto you. An accepting of him ●y a true Faith now in this pre●ent World, will undoubtedly ●●sue to a full fruition of him, ●nd of perfect happiness in him, 〈◊〉 the World to come. The ●olly of men in this respect is ●xceeding palpable, who having ● Glorious end set before them, and means Infallible conducing to that end, without or beside which, it is given in assurance to them that they shall never attain that end; and they are convinced that the end is truly excellent and , the mean probable and easy to be attempted; and they have some fai● thoughts towards it, and co●● wish the enjoyment of it, th●● they might die the Death of ●●e righteous, 
Num. 23.10.  and that their last●d might be like his; yea, and perhaps they have some hopes, but vain, and upon empty grounds that it shall go well with them▪ and yet they will not enter into the way, nor accept the mean● appointed for the obtainment o● the end. They regard not t● make Christ their Portion her● and yet they hope for an Eternal Portion of good things her● after: Whereas Christ is th● way, 
John. 14.6.  the truth, and the life, the hope to come to life, and nev●● set one step in the way, nor regard whether there be a work of true saving Grace and Faith upon their Hearts, or no. Is not this palpable madness? Is not this self-condemning folly? And yet we find the whole World to lie a-sleep in this secure condition, without God and Christ; insensibly sliding down into deep destruction, whilst by a cursed Hope-well they promise good unto themselves, and yet the proper and only means appointed by God, for the attainment of that good (and without which there is no hope) is laid aside, and wholly neglected of them.   

§. VIII.  
Eighthly, See to the services you perform to God, that they be choice services. Do you look for the good of Gods chosen? Psal. 106.5. than your services should be chosen services. True it is the Inheritance is given upon the account of Sonship, and not Servitude: but yet these Sons are to Honour their Father in a way of Service, they are to show their Obedience by serving him without fear in holiness and righteousness before him all the days of their Lives. 
Luk. 1.74, 75.  Our Saviour Christ, though he were a Son, yet (saith the Apostle) he learned Obedience; and being made perfect is become the Author of Eternal Salvation to all them that obey him, Heb. 5.8, 9 Service here goes before the reward hereafter, though the reward is not reckoned of Debt, but of Grace: for when we have done all those things that are commanded us (were that possible, or within our compass) yet we are unprofitable Servants, and have done but that which was our duty to do, Luk. 17.10. Now if you expect choice mercies, let your services be choice services; such as in some measure may aim at an Heavenly Portion. Let your services, as on the one hand influenced on by, so on the other be tendent to the Grace of Eternal Life. How should your services be seasoned with Faith, and Fear, and Self-denial? How should they be sprinkled with the salt of the Graces of God's Spirit? If you expect, and move towards an Eternal Portion; how serious and earnest, how real and intended should your thoughts be, and the workings of your affections in and about your services? Let your designs in your duties be Heavenly, if you design the Inheritance of the Saints in Light. See to the choiceness of your Services in their Principle, end, and manner. A Supernatural Principle is requisite to a Supernatural Work. Those Principles which are congenite, and naturally inbred, will not enable to the performance of a Supernatural Work: 
Joh. 3.6.  For that which is born of the flesh, is flesh; but that which is born of the Spirit, is Spirit. Grace it is a Supernatural Principle, and works beyond what conviction merely is able to raise one to, it brings a suitableness between the Work and the Heart, to which otherwise the Heart will not be inclined, but naturally is averse and indisposed. Hence all that enmity in Souls that are in the state of unregeneracy to the things of God; they cannot away with God's Service and Worship, the Work of God it is a burden to them, they cannot bear it; they complain under it, as irksome, tedious, wearisome: saying with those the Prophet mentions, When will the New Moon be gone, 
Amos. 8.5. Mal. 1.13.  and the Sabbath? What a weariness is it? They snuff at it. Why is all this; but because they want a Principle of Grace inclining the Heart towards Gods Law. 
Psal. 119.36.  A Choice Service must have a Choice Principle. And so the end must be suitable too, or else the Service will not find acceptance. The end has a great Influence upon the Work to render it acceptable, or rejected: if the end and aim be towards God, to Honour him, in Obedience to him, to fulfil his Will, to please him, to testify our Submission to, and dependence upon him, our thankfulness for mercies received, benefits conferred, and our trust in him: thus the end's good, and will so far dignify and put a value upon the Work. But if the end and aim be towards ourselves, as our own praise, Self-esteem, Worldly credit, if it be to Honour ourselves, by seeking to receive Honour one of another: Joh. 5.44. If the aim be at our profit, advancement, or advantage in this World, it is a poison to our services; and of such Our Saviour Christ says, Verily I say unto you, they have their reward, Mat. 6.2.5.16. They have what they aim at, and they have it now. And we are to see that our Services be Choice in their manner too. The modality of the Act, as well as the matter, and end thereof, is duly to be considered: Circumstances are to be weighed, not only the bonum but the benè is to be regarded. Seneca, in giving of his rule, how to know the affections, when they are natural, and when not, saith he, you shall know a natural affection by this, if it be kept within bounds, it is natural; if it be out of bounds, it is not natural. I'll make use of it in another way, when you come to the Service of God, if you think to limit God in his Service; you will go so far, as may be consistent perhaps with ease, or profit, or credit, and there stop, this is but a natural Service. But if the Service be Supernatural, you will let out your Hearts (if it were possible) Infinitely to God. You will propound no bounds, no limits to your Service. And this is indeed the truth of Grace, when it hath the impression of God's Infinitness upon it: that the Soul sets no limits, nor bounds in the way of Grace, but desires to answer God (if it were possible) by an infinite way: as he is without all bounds and limits, so the Soul would set no bounds nor limits to Grace in Service. This is a Choice Service, in a Supernatural way.   

§. IX.  
Ninthly, If you would not have your Portion in this world, then be willing to part with, and freely cast away from you, whatever of your Portion you have sinfully gotten. Let not the riches of iniquity abide with you, neither what you have sinfully gotten load conscience any longer. You bear about with you a secret, and inward witness which is privy to all your ways, and taketh Cognizance of all your deal. The Spirit of Man is the Candle of the Lor● (says the wise man) searching all the inward parts of the belly, Prov. 20.27. Now if you are conscious to yourselves of any unjust, or unrighteous dealing; or that you have wrongfully gained by oppression, cousnage, extortion, or fraud, or by any other unjust, or unwarrantable way, and means, sleep not with it; lie not down one night with the wages of iniquity in your bosom; do not any longer maintain a War with conscience about it, neither take part with Carnal Reasonings to stop the course of good Convictions; but yield and deliver up yourselves in obedience to the revealed will of God. Know that all such sweet Morsels which you have delightfully swallowed down, and now perforce withhold, they must up again; And therefore be rather willing to part with them now. Resolve upon it, whatsoever thou hast gotten wrongfully, never to keep ●t against thy will; but do it willingly, else thou canst have no comfort in thy present Portion, nor an interest in the blessed Portion of the World that is to come. If there be any true Divinity in the World, this is ●rue: and yet it is hard to convince any covetous Worldly minded men, who have gotten much this way. It's an old rule but a true, that all the Repentance you have in this World, 
Non remittitur peccatum nisi restituatur ablatum. August.  all your fasting and sorrow for your sin will never obtain Pardon, without restitution, if you be able. Unless you do what you are able to restore, you can never quit your conscience, take comfort, nor have the pardon of that sin. Consider the Doctrine of our Saviour Christ, Mat. 5.23, 24. If thou bring thy gift to the altar, and there remember'st that thy Brother hath aught against thee: leave there thy gift before the altar, and go thy way, first be reconciled to thy Brother, and then come and offer thy gift. The Sacrifice of Repentance, or of a sorrowful Heart (which yet is but Hypocritical, where there is not Restitution) will not come up with acceptance upon God's Altar, if you do not first what you are able to restore, and so sincerely to be reconciled to your Brother. Notable for this is the example of Zacheus, the truth of whose Repentance was fully evidenced, and that he was one of those, whose treasure was laid up in the good things of Eternity, when he does ingeniously profess, saying, Lord, if I have taken any thing from any man by false accusation, I restore him fourfold, Luk. 19.8. Zacheus was freely to part with and cast away from him whatever of his Portion he had sinfully gotten: he was willing to make Restitution for the wrong he had done. Behold here a true Son of Abraham, a man to whose house Salvation was come. And Jesus said unto him, this day is Salvation come to this house, for so much as he also is the Son of Araham.   

§. X.  
Tenthly, If you would have your Portion in the good things of Eternity, then keep the eye of your Soul fixed upon the good things of the Life to come. A steadfast fixing of the eye upon an Object will greatly influence upon the Soul to change, 
Fugiendum est ad clarissimam patriam: ibi pater, ibi omnia. Aug. de Civit. Dei.  assimilate, or conform it to the nature of that Object fixed upon: so as the Soul shall become united with it, interested in it, or shall embrace it, as its interest. A man that is Worldly minded and whose converse is with terrene Objects, to these he looks, and in these he lives. This Soul-converse with the things of this World will so work upon him, as to assimilate and conform him to the nature of the World, his Heart shall be worldly, his affections Worldly, his Meditations and Reasonings Worldly; nay he looks upon his interest as embarked in the things of this World: Thus shall he be blinded as to his choice concerns; and this from a keeping the eye of his Soul as't were fixed upon things below. So it is with a Gracious Heart in its motions according to its temper; by fixing its eye upon Spiritual and Eternal Objects, and conversing there, it becomes assimilated, conformed, and as it were changed into the Nature of such Objects, and so becomes Heavenly in its Affections, Reasonings, and Meditations; and apprehends its interest to lie in these things: so Divinely raised, and spiritualised shall the due fixing the eye upon Eternal Mercies render the Heart to be. The ignorance or want of Practice of this Piece of Divinity renders Christians, to the shame of their Professiion, so terrene and earthly in their courses, so mean and low in their Performances, so deficient and deceived as to the fixing their proper interest, so impatient under Afflictions, unsteady in their motions, and their conversations so below the Gospel of Christ: that there appears little or no difference betwixt them and the mere Moral Heathen, unless in their falling short of him in walking up to the Principles of true Morality: which is matter of great Lamentation. The Apostle expressly sets down the Influence and Efficacy, that such an open fixing the eye will have upon the Soul, in 2 Cor. 3.18. But we all (says he) with open face, beholding as in a Glass the Glory of the Lord, are changed into the same image, from Glory to Glory, even as by the Spirit of the Lord. The beholding God's glory in the Glass of the Gospel is Influential by the Spirit of the Lord upon the beholder, so fixing his eye, to change him into the same Glorious Image of Righteousness, and Holiness, and that from one degree unto another; till he grow up into the measure of stature of the fullness of Christ. 
Eph. 4.13.  Keep therefore the eye of your Soul fixed upon Eternal Mercies. Look not (as the Apostle says) at the things which are seen, 
2 Cor. 4.18  but at the things which are not seen: That so you may be changed into the same Image, and behold your interest there. You shall experiment a great advantage accrueing to your Souls in their Christian Course, from an intended bend of mind to Spiritual Objects: not looking upon them cursorily, and passiing them over with a transient, and superficial view, but seriously weighing, and duly considering them, in their breadth, and length, and depth, and height, that so you may know the love of Christ, which passeth knowledge, and be filled with all the fullness of God, Ephess. 3.18, 19   

§. XI.  
Moreover, If you would have your Portion in the good things of Eternity, set before you the examples of the faithful, which are upon record for your direction, and who now enjoy a blessed Portion: and follow them. 'tis the Apostles exhortion, be followers of them, 
Heb. 6.12.  who through Faith and Patience Inherit the promises. The faithful who are gone before us, and whose lives ●nd ways are recorded in Holy Scripture, are proposed as patterns for our imitation. To ●his end we have that great Cloud of Witnesses spread, in ●he Eleventh Chapter, of the Epistle to the Hebrews, that by ●heir example we may be stirred ●p to lay aside every weight, and the sin which doth so easily beset us, 
Heb. 12.1, 2.  and to run with Patience the race that is set before us, looking unto Jesus the Author, and Finisher of our Faith, 
1 Cor. 11.1  Be ye followers of me, even as, I also am o● Christ: Saith the Apostle to the Corinthians. And he tells th● Thessalonians, that they, the Apostles, 
2 Thess. 3.7.9.  were examples for them t● follow. We reject the Counsel of God against ourselves, if w● cast aside the examples of th● faithful, whose ways in Chris● are upon record made know● unto us: and the Scripture, 〈◊〉 far, as to us, is rendered va●● and unprofitable, unless to aggravate our Gild and Condemnation, if we have no more regard unto it. Wherefore are the● recorded, but for our imitation? The Praise in the Gospel is not more theirs, than the benefit intended thereby, ours, upon a good improvement of thei● examples. Do we think to enjoy a Portion in Eternal Bli● and Happiness in another way, than the faithful have attained it, who have gone before us? So as their way was one, and ours must be another? As if there were not one, but another Gospel? Or as if the Gospel were divers from itself? Do you think there are different and opposite ways to the same blessed end? As though God were not one, his word one, the way, the truth, and the life one. Surely these Imaginations are vain and empty, and by the Principles of right reason to be exploded. Let us therefore arm ourselves with the same mind, 
1 Pet. 4.1. Phil. 3.16. Hebr. 13.7.  which the faithful had that have gone before us. Let us walk by the ●ame rule, by which they walked; considering the end of their conversation: they aimed at Happiness, and they constantly held on ●n a way of Holiness to the enjoyment of it. 
Phil. 3.17.  Be followers together of me (saith the Apostle to ●he Philippians) and mark them which walk so, as ye have us for an example. Surely this frequent and earnest pressing the good examples of the faithful for Christian imitation, argue● the acceptance of them as patters to be a Christian duty Why are they urged, if not to be accepted? Why are they se● before us, if not to be followe● by us? 
Etiamsi codices omnes qui toto orbe habentur, intercidissent, vita & passio Christi abund● Christianis omnibus sufficeret, ad virtutem omnem & veritatem perdiscendam. Ludou. Blos. specul. spiritual. cap. 10.  But above all set befor● you that grand examplar, th● Lord Jesus Christ, in his Life and in his Death: he hath left u● an example (saith the Apostles that we should follow his steps, ● Pet. 2.21. By the same wa● that the Captain of our Salvation came to the Crown, in th● same way are all his followers t● be crowned: and none are tru●ly such, but they that are led o● by him in the same steps, tha● he hath trodden out before them Oh, therefore follow him, 〈◊〉 you expect your Portion wi●● him. If you look that he 〈◊〉 dole out your share unto you from and out of that fullness that is in himself, give up yourselves to be guided by him. As ●ou acccept him for your only Saviour, so take him also for ●our most perfect pattern, 
1 Pet. 2.22  who did no sin, neither was guile found ●n his mouth. And then ye, 
Mat. 19.28.  which have thus followed him in ●he Regeneration, when the Son of Man shall sit in the Throne of his Glory; ye also shall receive your Crown of Glory that fadeth not away, 1 Pet. 5.4.   

§. XII.  
Twelfthly, Whatever may be ●n hindrance in your course ●owards Eternal good things, or a let to your enjoyment of ●hem, cast that away, lay that a●ide. The Christian life it is a ●ace towards the obtainment of a prize. Now we know, that ●n a race the runners lay aside, and put off whatever may be an hindrance or let unto them; They will not carry any thing of weight about them, that may prove burdensome in their race but in order to their quickness and nimbleness, and that they may speed away in their course, they fairly acquit themselves of whatever otherwise might be an occasion of trouble to them. So ought it to be with true believers, in their Christian race towards the prize that's set before them. They are to lay aside every weight, and the sin which doth so easily beset them. 
Heb. 12.1.  Whatever may prove a block in their way or if ported with them, an occasion of trouble to them, they are to bid adieu unto it. Though it were a right hand, or a right eye, or a right foot, yet they are to cut it off, and pluck it out, and cast it from them Though it were the dearest o● all outward things, yet if i● would be an hindrance to them in their Heavenly course, they are to say to it, as our Saviour Christ to Peter (dissuading hi● from going on upon that blessed design, for which he came into the World) Get thee behind me Satan, 
Mat. 16.23  thou art an offence unto me. Cast it off, throw it aside, whatever offers to interrupt you in your Heavenly race. Harken not to the voice of such charms, who would inchant you, and, by their Soul-deluding sorcery charm you out of the things that concern your Peace. How many dear lusts, and beloved sins shall you find smoothly pressing for the yet saving of their lives? Crying, Master yet save us; let us not thus soon perish, yet a little breathing time; Oh spare us yet for a little while, torment us not before the time: yet a little sleep, a little slumber, 
Prov. 5.22.  a little folding of the hands, and the like; as the sluggard argues himself into a state of Invincible sloth, and poverty; so sin in its motions is still importunately pressing, till it get further hold, so as at last the sinner shall be holden with the cords of his sins. Consider, therefore, when yo● hear the voice of these tempting Sirens, that their preservation will be your destruction: kno● that it is for your life, whic● they would now bring to th● stake, 
Prov. 7.23.  that they so earnestly move for a Reprieve. Th● Counsel that the Lord gives Jeremiah for the securing himself against his subtle persecutors is good in this case, Jer. 12.6. Believe them not, though they spea● fair words unto thee. Say, you have a race to run, and the sands in the glass are passing too, and you cannot stand dallying with them any longer: Say, you know their design, and what lurks in the bottom, that (as Nabuchadnezzar said to his wise men) they would but gain the time, 
Dan. 2.8.  that you might lose your prize: and therefore either be gone, or they are dead before you. Say, you have a race to run which requires speed and haste, and agility; and you have not time now to reason the case any longer with them: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. ad pop. Antioch. hom. 5.  and to carry them any longer with you, you find they are a Mass of deadly lumber upon your loins. Say, it hearty reputes you of your folly that you have dodged with them thus long, and trifled away your precious time, in harkening to their tempting Pleas, by which you have found yourself, through a sad experience, thus far to have been but gulled all along; and therefore now you are utterly resolved to bid an everlasting adieu unto them: and that your Heart rejoices that now at length you shall part with such bad companions as they now appear indeed to be: and you are much more assured, that should you hold on to keep them company, they would prove far worse in the latter end, even bitter as Wormwood, sharp as a two edged Sword; destructive to Soul, and Body too, depriving you of your Peace, and promoving your Eternal woe. Thus whatever may be an obstruction to you in your course towards the Crown, resolvedly lay it by, never to resume it: So lay it by as to forget it too. This was the Apostles practice in his Christian course and rule to us? forgetting those things which are behind, and reaching forth unto those things which are before, he pressed towards the mark, for the prize of the high calling of God in Christ Jesus, Phil. 3.13, 14.   

§. XIII.  
Lastly, Whatever may help forward or advance your Interest in, and enjoyment of an Eternal Portion, be sure you cleave to and hold it fast; make use of that to such an end. He that has a work to accomplish, and his design on foot is great, the means which is appropriate for the effecting such a work, and the bringing about such design shall not be neglected by him; but with all Industrious Diligence, according to the value such Design bears in his thoughts, you shall find him apply himself unto the means. If a Soldier design the gaining of a Victory, a Prize, Glory, or the pleasing of his Captain, you shall have him act accordingly in such ways and means, as probably may conduce to such an end, arming himself with cou●age and resolution, as well as weapons; with a magnanimous and heroic Spirit, as well as Shield and Buckler: not overborne with the love of life, or unmanned with the fear of death, or entangling himself with the things and cares of this present world. So we find the Apostles phrase, 2 Tim. 2.4. No man that warreth entangleth himself with the affairs of this life, that he may please him, who hath chosen him to be a Soldier. So a Christian that has a noble aim, no less than at Eternity, Life, and Glory; and who accordingly estimates the things aimed at, will not surely be remiss in the diligent use and improvement of all good means, suitable to, and appointed for the effecting of his aim. The end will put him upon the means; and the more excellent the end is in his eye, so much the more diligently will he intent the means. Now an heavenly Portion, an everlasting Inheritance the good things of Eternity, the excellency of their Name points at their Worth, so as no end can be more glorious: and therefore this must needs spirit to an intention upon the means. Who can think to attain the end of a Journey, which he never entered upon, nor, in order to it set a foot i'th' way? or if he have entered into the way, yet shall linger therein, and make no riddance? Or shall, after some progress therein made, turn again out of it? Can this man hope to attain his journey's end? surely no. The slighting of means in affairs natural or moral, and yet a discoursing of the end, argues the folly and vanity of such Pretenders: and much more are such pretensions not only vain, but dangerous, when the Concerns are spiritual to which they are referred. Do you look for a Portion, an heavenly, and therefore an high, full, and lasting; then apply yourselves to the means conducent to the obtaining of it. Truly accept, of the Lord Christ tendered in the Gospel; give up yourselves unto him; live the life of Faith; follow after Holiness; learn and practise the great Lesson of Self-denial; diligently attend God's Ordinances; sanctify God's Sabbaths, manifest in your whole course a gracious change, and wait constantly all your days for a glorious change. Consider how the Apostle St. Paul draws on to a conclusion his Epistle to the Philippians, in these words, 
Phil. 4.8.  Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things. Keep in mind these things to follow them and cleave unto them. And add to your faith, virtue (saith St. Peter 
2 Pet. 1.6, 7 ) and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity; for so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our: Lord and Saviour Jesus Christ▪ 
Psal. 16.11.  In whose presence is fullness of joy, and at whose right hand there are pleasures for ever more. And now, Oh, that these Sayings might sink down into your hearts, and that you (throughly considering the misery of those men that have their good things in this present life) might never cease your endeavours in the pursuit of an Eternal Portion, till you come to find and enjoy the true Pe●rl of price, 
Mat. 13.45.  even God your God, and Christ your All.    
FINIS.