the red sea They say that Moses had learned of the Egyptians and they were great Astronomers and Moses knew when it would be a low tyde and what constellations there would be at that time and that the tyde would prove low then more then ever in the age of man and Moses took the nick of time end lead them through the sea Thus atheists would darken the works of God put them of to naturall causes So I find it related of the old Prophet in Ieroboams time Iosephus hath it related of him he sent to Ieroboam to stretch out his hand he tells us that this was by accident he was wearied all the day long and now he had the Palsie and after it was restored again that which was done by prayer he would have it by naturall means Iust thus it is when God hath so magnified his mercy to England and wrought such wonders yet manie carnall atheisticall spirits say this was an accidentall thing and the policie of such men brought it to passe they attribute all to naturall causes it is a sign of wretched profane heart For if God ever magnified prayer he hath done it in these dayes There are 2 or 3 Scriptures that since the world began were never more magnified then by Gods working at this day One is in Exodus 13. In the thing wherein they dealt proudly God was above them Never since the world began was that more fulfilled A second is that in the 10. Psalme The wicked are snared in the work of their own hands If ever there were a fulfilling of that Scripture since the beginning of the world it is as this day A third is this in the Text. I said not to the seed of Iacob seek ye my face in vain God as I said hath raised a spirit of prayer among the seed of Iacob more then ever any in the world knew there was never the like spirit of prayer raised nor never the like things done for prayer And the Lord the rather honoured the ordinance of prayer now because men so dishonoured it before and persecuted it that the people of God could not meet and assemble to fast and pray but presently it was a conventicle and they were persecuted as factious people Because God saw this way despised he hath honoured it and the former and the latter mercies that we have received we are to attribute to the goodnesse of God by prayer they were obtained by prayer Let us still be incouraged to call unto God for what we would have for God hath said call upon me and I will answer thee There are many of us now that can do little else if God have delivered you from sicknesse and other evils know that God hath delivered you to pray the lesse you can do otherwise the more you should do in prayer I have read of a heathen Nuâ—a Pompylius that he would never go about any thing but he would go to the temple and pray you that are instruments intrusted with our lives and liberties you had need to pray much go into your closets and sanctifie all your thoughts and resolutions by prayer that your help and assistance may not be in vain to us And all others had need to assist you in seeking God in prayer This incouragement we have that there is not any of us that seek God alone but we joyn with thousands why should our place be found empty why should not our prayers joyn with the rest We shall meet manie prayers in heaven the prayers of our forefathers the prayers of those that are dead and gone that did not live to enjoy the fruit of their prayers yet when we pray for mercies our prayers meet with theirs in heaven therefore let us be incouraged to call unto the Lord. And if mercies should come what a daunting would this be to our hearts that mercies are come but we have not sought them and if mercies come not conscience will flie in our face that we have been sensuall carnall creatures and it is for our neglect of calling unto God that God hath denied us the mercies that we expected And then it should be a use of rebuke to those that begin to seek God and continue not O wretch why hast thou left whether wilt thou go Is it in vain to serve the Lord certainly thou wert never acquainted with God and his wayes thou wilt find it a dreadfull change when it shall appear that thou had left God the fountain of living water and hast sought after vanitie and forsaken thine own mercy But the main of all should have been for the applying of it to the present occasion The Lord hath made good his word this day call unto me and I will answer thee· This day testifies it to be true that they are great things that prayer hath done I have heard manie years ago by credible testimonie that on this fifth of November when we had such a great mercie so manie years ago that verie day it was known that a great manie godly people in the citie kept in fasting and prayer so as it was eminently known and delivered from hand to hand of them in the city at that time and you know what God did But what hath he done of late If our fathers should rise out of their graves and we should tell them that now the high commission that they were so troubled with is down that there shall be no more star-chamber that cutting off of ears is gone they would wonder how this should come to passe And whereas Parliaments were wont to be snapped in sunder that this Parliament is to continue by as firm an Act as any thing in the land is made by And for oppressours all the Courts and Bishops Chanceries they are down and gone God hath extirpated them they were first cast out of the house and now out of the Kingdome And though an armie did rise and seek to bring us into slaverie yet God hath given us victory though some have suffered hardly and brought the adversaries very low to surrender their towns and castles and arms And here we are to rejoyce in God and to blesse him for all If many of our ancestours should rise and hear what we speak how we hold up our hands and blesse God with what hearts would they joyn in the praising of God and wonder that ever such things should be done Let not the grace of God be in vain as God hath not said to us seek my face in vain What use shall we make of it Let us give him reall praise and not onely come to repeat it and tell God of it but make his praise glorious put a glorie on it and then we do it when we make a right use of his mercies when we receive not his mercies in vain What is to make use of the memoriall we celebrate First the remembrance of these mercies must humble us that is a sweet humbling it is better to be
Minister and Andrew Huet that were martyrs and were to suffer for their consciences and the story tells us of one D r Cooke a Parson in London that openly admonished the people that they should pray for them no more then they would doe for a dog that charity of theirs that they talk so much of is such towards them that suffer out of conscience as amongst Papists so amongst ungodly men let a man suffer out of conscience they will rather rayle at him and when they are in their sufferings they will rather give them gall and vinegar to drink as they once did Christ upon the Crosse though in other sufferings they will pitty men Fifthly by this that God gives to the wicked the Lord shews what great things he hath reserved for his own children surely if the dogs have so much the Father keeps a good house if the hang-byes may have such doals certainly there is good provision for the children within as by the afflictions of the Saints God doth declare to wicked men and would have them draw such an argument from it that there are fearfull things that are like to befall them if judgement begin at the house of God where shall the wicked and ungodly appears so by the prosperity that wicked men have in this world God doth declare to his children and he would have them argue from thence what then hath he reserved for his beloved ones for his Saints for his Children that are so dear unto him Sixthly God fetches a great deal of glory from hence he fetches about his own ends very much from the portion that wicked men have as sometimes he doth it that they might stumble and harden their hearts and break their necks at it and to ripen their sins hence he lets them go on a long time and have their wills Wee to thee who spoilest and wert not spoiled and dealest treacherously and wert not dealt treacherously with all when thou shalt cease to spoyl thou shalt be spoiled I 'le let thee go on thou shalt spoil as much as thou wilt and when thou hast done spoiling thou shalt be spoiled thy self sometimes God doth it to fetch about this end namely to chastise his own people with the prosperity of the wicked as I have read of one being a Monk was advanced to come into an Episcopall seat and being a lewd wicked man he began to be proud of his advancement whereupon hee heard a voice uttering these words cur superbus O infelix c. why art thou so proud O unhappy man thou art not advanced because thou art worthy of this honour but because this City is so ill that it deserves such a Prelate to be over it in way of judgement to that place God advances some man out of wayes of heavy judgements unto others God gives them such a portion not out of love to them though they are ready to gather the argument but out of his displeasure unto others and then he gives a plentifull portion to many to teach us all to do good unto our enemies not onely humanitati as they say but homini not onely to humane nature but to men to men that are wicked some good must be done unto them And besides the Lord would shew hereby that he would have no argument of love or hatred to be drawn from these outward things and indeed because he would not have them to expect any more it may be many men that are ungodly prospering in this world they gather this argument that therefore God loves them intends mercy to them no you may rather gather an argument quite t'other way because God intendeth no further good unto you hereafter therefore it is you have so much now we use to answer men that come for their doal when they come twice why do you come again you have had your doal already so will God answer to many men when they shall cry to him for mercy at that day why come you to me for more you have had your doal already have you not had already more then your works comes to more then you have done you have had your part and portion already indeed men speak much of Gods mercy and the mercy of God we acknowledge to be very great and glorious well God doth shew himself glorious in mercy that thou being so wicked hast so much as thou hast in this world and therefore though thou shouldst be denyed of eternall mercy hereafter yet thou hast cause to tell divels and damned creatures that shall be thy company that God was very mercifull to thee while thou diddest live in this world But secondly here is all that ever thou art like to have 1. because there are some men whose names are written in the earth whereas the Saints are described to be men that are redeemed from the earth It is their happinesse to be redeemed from the earth and all the happinesse thou hast is that thou art written in the earth 2. here is their portion because they are vile in the eyes of God if you should ask the question why you give bones to the dog and swill to the swine and nothing else why the answer would be because it is a dog that hath it and because it is a swine it is dogs meat certainly God doth speak exceeding contemptibly of all ungodly ones in the world let them be never so great in regard of outwards a vile person shall arise saith Daniel what is this vile person Interpreters generally consent in this that it is meant of Antiochus Epiphanes that was a mighty great Prince such a Prince as when the Samaritans did write to him they writ Antiocho magno Deo to Antiochus the great God and his very name shews him to be a great one Antiochus Epiphanes as much as Antiochus the illustrious and the famous and yet when the holy Ghost speaks of him it is Antiochus a vile person they are vile in the eyes of God if there be any in a family that you care not much for you make no great provision for them doth God take care for Oxen somewhat they have but little doth God take care for ungodly men 3. Here is their portion it is confin'd to this life why they chose it themselves in that they have no wrong they make choice of this portion themselves Moses speaking to the people saith he I set before you life and death so do the Ministers of God in preaching to you they set before you life and death what do you chuse now you chuse the way that goes to death you have but your choice you chuse vanitie to be your portion God does you no wrong to give you vanitie now you that will indent with God for your penny you cannot take it ill if when the end of the day comes God puts you off with your penny You know those in the vineyard that agreed for their penny they began to murmure
sheep wander a little out of his place it knows not how to come back again but wanders up and down till it be lost swine are not so ungodly men though they go up and down wandering they know how to come to their trough at night they have better skill in the world they are more artificiall in the things of this life as the Scripture speaks the children of this world are wiser in their generation then the children of light why is it why their portion is in this world Secondly here we see the reason why there are so great ones in the world that regard religion so little as they do and the wayes of God and the Church of God why it is not their portion those things that concerns another life is not any part of their portion they mind what it is that concerns the present life because this is their portion when many come into places of dignitie and power what are their thoughts why now they think of gratifying their servants now they think of respect and honour that they shall have abroad in the world and be accounted some body now they think of revenging all their wrongs of making up of all their broken titles c. this hath been heretofore very ordinary in men advanced amongst you these are all their thoughts as for doing service for God and for the Church and vindicating the truth of God and his honour that is scarce in all their thoughts for they do not look upon that as part of their portion here is the reason why so many magistrates are like to Gallio caring for none of those things they were to him but matter of words and yet they were about the great fundamentall points of religion whether Christ were the true Messias and whether he were God or no but to Gallio these things were but matter of words and so the great things of God and religion to carnall hearts are things of no great consequence yea when as Sosthenes that was the ruler of the Sinagogue for countenancing of Paul had the rude multitude of the Citie rose up to apprehend him Gallio cared for none of these things what did he care for rectifying any thing that was amisse in religion O let us say they that have their portion here what ever becomes of things let us have peace say they that we may live peaceably in our houses and enjoy that we have quietly they look no further then that because their portion is here As for truth how do they reject that and contemne it such a speech as is credibly reported hath come from a Citizen here even in cursing of truth so as had he lived amongst the Iews he would certainly have been stoned to death let us have peace and a pox of truth I say such a speech as this among the Iews would have caused him to have been stoned to death being such horrible blasphemy but how many are ready to say with Pilate when as Christ talked to him of truth truth saith Pilate what is truth as if he had said what a strange man is this the man is in danger of his life and he talks of truth what is truth saith Pilate and turns it back upon him presently just thus for all the world are the hearts of many they think what should we look at truth or at any thing now but to preserve our lives and estates and outward comforts in the world what is truth They are a company of mad-braind-fellows that are factious and seditious who talk of truth but know not what they say come let us have peace though it be upon any terms who is there in this place that desires it not the Lord knows peace it is the desire of those that are accused most for want of desires in this thing yea we dare challenge any of you with this challenge those who have been most at the Throne of grace begging unto God for peace for England let them carry the day those that have put forth most prayers for peace before the Throne of grace we are willing they shall have the day we read that amongst all the tribes that came up in a warlike-way to help the people of God against oppression in Iudges that of all Nephtali was the onely tribe that joyned with Zebulun that jeoparded their lives in the cause of God that would take up armes to defend themselves and the people against oppression surely these 2. tribes by the others that would not venture themselves were at that time accounted very factious and very seditious what they onely Zebulun and Nephtali why yet that is observable though there where none joyned with Zebulun but onely Nepthtali there is no tribe of which it is so much spoken to be a tribe full of courtesie and civilitie of a peaceable quiet disposition as Nephtali was you shall find that if you read the 49. of Genesis there are these 2. things said of Nephtali 1. that he was as a Hinde let loose gave goodly words I but they may be but words of complement and false nay when Moses comes with the blessing you shall find these 2. places one in Genesis and the other in Deuteronomie when Moses comes with the blessing upon Nephtali Nephtali filled with favour and with the blessing of the Lord what is the meaning Nephtali was a tribe that had most courtesy and civility of all compared to a goodly Hind of a quiet disposition and courteous language one that had the favour of God and the favour of men and yet this Nepthali was the tribe that would jeopard their lives and take up armes in defence of the people of God against oppression in those times above all And Phinehas that was so zealous and would make use of the sword God said he would make a Covenant of peace with him even with Phinehas that is such a fiery hot man a Covenant of peace must be made with him by God himself for he did indeed by that way procure peace to Israel for so the Text saith there in that place of Numbers that because Phinehas was so zealous it was saith God that I might not consume them in my jealousie As if he should have said if there had not been some amongst them that had been zealous and as they account fiery I would have been zealous my self and fiery my self and consumed them and it was well they had such amongst them and one day those that cry out of them may come to see cause to blesse God for them we had such would not have the world put off and gull'd with the fair name of peace we know the divell hath made much use of words in former times and would fain make use of it as if those that desir'd truth most were not greatest friends unto peace God forbid but it should be so why though it is true we think not we have our portion here and therefore we
to the soul Ambrose hath such a speech upon the place if the man had had the soul of a swine what could he have said otherwise for indeed these things were suitable to the soul of a swine you shall find that a man is not the better because of outward things not a whit the heart of the wicked is little worth his estate may be somewhat worth his house may be somewhat worth his lands may be somewhat worth but the hears of the wicked is little worth saith Solomon And would not you think that to be a great evill that when you go up and down abroad you should certainly know that there is no man gives you any entertainment or any respect but it is for your servants sake that tends upon you would not that trouble you indeed you come to such a mans house he seems to make you wellcome and you have entertainment I but you come to know afterwards that it was not for your sake but for your servants sake that he loved you would not this discourage you the truth is so all that you have in this world it is for your servants sake for your goods your house and lands it is not for any worth that is in you It was aspeech that Socrates spake once to one when he had a fine house and a many brave things what saith he there are many come to see thy house and thy fine things there but no body comes to see thee they know there is a worth in thy fine house and in thy fine furniture but they see no worth in thee indeed all these things are not souls meat it is not mans meat they feed upon it is but ashes it is nothing to the soul of a man And further suppose it were for thy soul what thou hast here is but a very poor pittance thou hast not all the world neither though thou hast thy portion in this world if thou hadst the whole world at command yea if God should make a 1000. worlds more for thee to command that were all but a poor pittance to put off an immortall soul with all but what thou hast is but a little minuin in the world All the nations of the earth are but as the dust of the ballance and a drop of the bucket to God what is thy dust then what is thy house and land then as Socrates wittily rebuked the pride of Alcibiades when he was very proud that he had so much land lay together he brought the map of the world to him and saith he pray shew me where your land â—ies here one prick of a pen would make a description of all England Ireland and Scotland are but 3. little spots unto the world and what are your farmes and your mannours you have but a little portion if you had all it were no great matter the truth is all you have in this world cannot be enough to make you live in fashion in the world like a man it is not enough I say for to live like a man in the world to live like one that hath an immortall soul like one that hath the image of God upon him and was sent hither into the world to do so great services as every one of you were sent hither to do and therefore it is but a mean thing little cause you have to rejoyce in it It is true they that are godly account themselves unworthy of the least thing they have here in the world but I 'le tell you a mistery of religion now a practicall maxime of religion that is a great mistery to the world which is this that a gracious heart though he thinks himself unworthy of the least crum of bread yet all the creatures in heaven and earth will not serve him to be his portion will not satisfy him though he hath a heart that will be satisfied with any thing as counting himself unworthy of the meanest condition in this world as a present gift of God but if God should give him heaven and earth he had such an unsatisfying heart as he would not be satisfied with heaven and earth except God gives him himself too therefore certainly thy portion it is a but a very little portion Besides those things thou hast are things that will vanish and quickly come to nothing it is said of the whole world that it hangs upon nothing so all the things of the earth do therefore it is said of Abraham that he sought a City that had foundations all other things are as things that have no foundation at all there is a worm in every creature that will consume it in time and the Scripture calls all our riches uncertain riches Christian thou art made for an eternall condition these things are fading when thou comest to enter in upon thy eternall estate if thou shouldst then ask what shall I have now I have now thus much and thus much in my whole life but what shall I have now I come to enter in upon my eternall estate truly nothing at all If a man were to go a great voyage to the Indies and all the provision he makes is this he gets a vessell that can make shift to carry him as far as Gravesend that he will do and what need he hath of provision to Gravesend or perhaps to the Downs he provides for he goes on should go on now from the Downs and begins his voyage to go to the Indies and is gotten into the Ocean alas his vessell is a rotten vessell were not this an unwise man truly this is the condition of thousands in the world man woman thou art made for an eternall condition God intendeth eternity for every mothers child that is here this day and God expects that thy life should be spent in making provision for this eternall estate of thine and thou thinkest of nothing but that thou mayst provide for a few years here live in some fashion and be some body in the world O when thou comest to enter upon the Ocean of eternitie thou wilt give a dreadfull shrik cry out I am undone I am undone I have nothing provided for eternall life Again consider whatever thou hast in this world it is no other but what may stand with the eternall hatred of an infinite God towards thee it may be the portion of a reprobate and will this serve thy turn will this satisfie thee will that satisfie thy soul that may be the portion of a reprobate there are many that are now sweltring under the wrath of the infinite God that have had 20. times as much as any of you have that are here before the Lord this day they have had greater estates then you and lived merrier lives then you yet are now under the wrath of God will a reprobates portion serve thy turn therefore consider that to enjoy the dominion of all the world may stand with Gods eternall hatred but to have the least
dram of saving grace intitles men to the favour of God which is better then life What a difference is there then between the having the least dram of grace and the enjoyment of all the world and what a goodly portion is there here that thou so much rejoycest in certainly thy heart is strait that thou thinkest these things to be so big as in a narrow vessel a thing will appear big but in a mighty wide vessell it appears little so when the Lord by grace shall widen and enlarge thy heart then all the things of the world will be little to thee Indeed if a man be below here he looks upon that which is next to him that hath any bignesse in it as somewhat great but if a man were advanced on high on the top of a pinnacle then that which seemed great appears but little to him so the men of the world that are here lie graveling below and the curse of the serpent is upon them and they think the things of the world great matters but grace lifteth up the heart on high to God and Christ mounts it up to eternity and then we look upon all things here below as mean this was the reason that Luther when he had great gifts sent to him by many of the great men of Saxonie he began to be afraid least the Lord should reward him here in this world and he hath this expression I did vehemently protest God should not put me off so that is his word according to the manner of his language thus he speaks when there came in things of the world and he began to be tickled with honour and great men did respect him O thought he I shall be some body now in the world thus corruption began to work but grace did prevail and he breaks out with this expression I did professe God should not put me off so the Lord shall not put me off with worldly honors and dignities there are other things I look for things that are better and higher these are poor pittances for this soul of mine to be put off with all there are other things I must have from the Lord or else I cannot be satisfied that is the first thing the poor things of the world which is the portion of wicked men Secondly consider the tenure by which they hold it all you have in the world you hold it not by very good tenure it is not held in Capite I confesse this I think not the men of the world to be usurpers for what they lawfully get in the world I think not they shall answer meerely for their using what they do meerely for their right to use what they have but they shall answer for their not right using the same they shall not answer I say for their right to use but for their not right using they have some right but what right is it There is a 3. fold right 1. a right of justice that we may claim to a thing as a due what is not your right you cannot claim 2. there is a right of Creation that God gave to man at first you have lost that right now 3. there is a right of promise God hath promised all good things to his people you have not that right neither you have neither the right of justice to claim nor the right of your Creation nor the right of promise what right then There is a fourth right and that I confesse you have which is a right of donation God is pleased to give to you And thus you hold all your honours and estates that are ungodly men just thus even as a man that is condemned to dye and there being a little reprieving for 2. or 3. dayes before his execution the Prince out of his indulgence gives order to have provision made for him according to his qualitie that if he be a Gentleman he should have such provision if a Knight or a Nobleman he shall have provision according to his qualitie till his execution now no man can say this man usurpes though he hath forfeited all his right to his lands and estates yet if the King will give him this refreshment he is no usurper but it is a poor right he hath it is a right of donation and thus God gives the ungodly men in this world their right to outward comforts you have your portion but you see how you hold it The next thing to be considered is that this portion here as it is poor in regard of the mean things and the Tenure so there is a great deal of mixture there in and the truth is all the good things wicked men enjoy in this world will scarce bear charges that is there is so much trouble they meet withall in this world with their portion that what they have will scarce bear charges if a man goes a voyage we use not to count any thing he spends by the way to be part of his treasury now all we have here in this world is but spending money to bear our charges in religion God knows we shall be at a great deal of charges and afflictions we shall meet with here but besides there is a mixture of Curse in every portion of an ungodly man if any of you think you get such a rich match you get an heire that is a very rich match you get her portion if it be in money there you go fetch away the bags of gold that are her portion but if it should prove that every bag of gold you have of your wives portion had the plague in it it were but a poor portion certainly it is thus with all ungodly ones in the world that all the while they live whatsoever they enjoy continuing wicked men they have a curse of God that goes along with it and makes way unto eternall misery for them as those that are godly have the blessing of God in outward things that makes way for their eternall good so thou hast the curse of the Lord mingled with all thy outward things that makes way for eternall evill unto thee And then consider what portion thou loosest thou hast got one but thou loosest a great deal more if a man had been at the exchange and made a bargain about some petty thing and afterwards when he comes home knows that by not being at home he hath lost a purchase that would have made him and his posterity he hath little cause of rejoycing in that bargain so though thou hast got a portion that may seem to satisfie thee somewhat know thou hast lost a portion of infinite worth and value It is impossible to shew you what this portion is for the devil could shew Christ all the glory of the world in the twinckling of an eye but if I should come to shew you the glory of Heaven I had need have eternity to shew you what the portion of the Saints is but though I cannot shew it
you all I will onely give you a hint or two that you know somewhat what it is 1. It is such a portion as is fit for the spouse of the Lamb as is fit for the spouse of one that is to marry the Son of God the second person in Trinity 2. it is such a portion as is fit and suitable to an heire of life glory an heire of Heaven and Earth yea it is such a portion as God doth give men to this very end to declare what the infinite power of God is able to do to raise a poor creature to the height of happinesse what think you this must be that I say it must therefore be done that it might declare to Angels and all creatures what the infinite power of God is able to do to raise a poor creature to happinesse glory this must be somewhat Again it must be such a one as in which God must attain unto the great designe that he had from all eternity in making of Heaven and Earth which was to magnifie the riches of his grace to a Company that he had set apart to glory it must be such a portion and guesse you what this must needs be Yea it is such a portion as must require the infinite power of God to support a creature to bear the weight of that glory and all this must be now to all eternity I remember when Esau did but hear Isaac his Father tell what a blessing he had given unto Iacob he fell a weeping O that God would so strike unto the hearts of men that have so little minded any thing but the world Thou hearest but a few words to what the Lord hath reserved to all eternitie for his Saints and compare but that with what is thy portion and thou hast cause to weep I but more cause you 'l have to weep if you consider the last thing and that is what is like to be the end of all thy portion in this world if indeed thou could'st ruffle it out in this world and enjoy thy hearts desire and there an end it were somewhat O but there is somewhat else remains afterwards as 1. O the perplexity of spirit that any worldly man will have when death comes when he shall see an end of all the comforts of this world now farewell house farewell lands and farewell friends farewell acquaintance and all merry meetings and joviallities I shall never have comfort more in you as it was the speech of Pope Adrian when he was to die O thou my soul my soul whither art thou going whither art thou going thou shalt never have more jests nor be merry nor be jocund any more where art thou going so may a man that hath his portion in this world say at his death where is this poor soul of mine going I have lived here thus many years and I have had many merry meetings I have eaten with the strongest and have drunk the sweetest and gone in brave array but now my day is gone what shall become of me what peace have I now when all is gone I remember Latimer hath a story in one of his Sermons that he preached before King Edward of a rich man that when he lay upon his sick bed there came one to him and tells him that certainly by all reason they can judge he was like to be a man for another world a dead man assoon as ever he hears but these words what must I die send for a Phisitian wounds sides heart must I die wounds sides heart must I die and thus he goes on and there could be nothing got from him but wounds sides heart must I die must I die and go from all these here was all here was the end of this man that made his portion in this world Another rich man that lived not far from the place that I my self lived in heretofore when he heard his sicknesse was deadly he sends for his bags of money and hugs them in his arms O must I leave you O must I leave you And another lying upon his sickbed layed a bag of gold to his heart and then bids them take it away it will not do it will not do Another when he lay upon his sickbed his servants came to him said what lack you would you have any beer what do you want O saith he I want onely one thing peace of conscience that I would have it is not beer nor friends nor an easy pillow I want but ease of conscience O consider whether there be not like to be perplexitie in your spirits And then brethren you must be called to an account for all though as I told you before not to account for the right to use but for not right using and do but think with your selves if you now have so much as you cannot reckon how then will you be able to reckon for it if now you cannot count how will you be able to give an account at the last day especially when you have had no thoughts of this before hand There will be a dreadfull portion indeed at the day of judgement O the shame and confusion that will be upon the faces of the men of the world in that houre when they shall see their poor neighbours have their portion with Christ in glory perhaps a poor servant in the house advanced to glory and they stand on the left hand to be cast out perhaps some of these poor hospitall boyes shall be advanced to eternall glorie when as some of you that are their great masters shall be cast out eternally what an infinite shame and confusion will this be to you O now I see what it is to trust in God and not to trust in him those are happy that would trust for the future but I miserable that dar'd not trust in him The Lord will rain snares and fire and brimstones here is the portion of the ungodly at last appoint him his portion with hypocrites saith Christ where there is weeping and wayling and gnashing of teeth that is the portion of hypocrites in the conclusion Now here thou seest the end of all what dost thou think then of thy portion now think but of one Text and I have done What hope hath an hypocrite though he hath gained when God takes away his soul Mark there are many hypocrites that aymed to get estates in the world but cannot thrive God crosses them well but suppose thou aymest to gain and hast got all thou wouldst desire what hope hath an hypocrite though he hath gained though he hath grown never so rich and got all he desires when God takes away his soul this time is coming it will be ere long and it may be suddenly the portion of some that are here present and perhaps this Text of mine may then ring in their ears when they lie upon their sick beds perhaps within a month or six weeks when Gods time shall be and then conscience
so great a mercy as to make you such an instrument of his service so may I say to you that are godly hath God given you Iesus Christ hath he given you his Son hath he given you his Spirit hath he given you himself to be your portion and are you troubled that you have not more of that that beasts may have as well as your selves O be ashamed of any mournfull discontentments for want of the comforts of this world And do not envy wicked men for their outward prosperity I remember a story of a poor souldier that was condemned to die meerely fortaking a bunch of grapes from a Vine for there was a strict law that who ever should take any thing from that place they went through he should dye for it Now he had taken a bunch of grapes and was condemned to die and as he went to execution he went eating of his bunch of grapes and some came to him and said dost thou go eating thy grapes thou shouldst think of somewhat else he answers I beseech you Sir do not envy me my grapes they will cost me dear so may I say of all the men of the world we have no need to envy them of any thing they have it will cost them very dear one day Thirdly live like such as God hath not put off with the portion of this world manifest in it your conversations that you look for higher better things then what this world affoords shew they are but slight in your eyes look upon your estates as despicable be willing to improve them all for publick good yea to jeopard not estates onely but your names your liberties and your lives in a publick cause and those that shall do so however the world may look upon them in a sad condition and say O such a man is like to be undone and his life is in danger I tell you such a one that shall out of a good principle be willing to venture life and estate and appear for God that man shall be most honoured and be found the most happy man at last and indeed herein he shews himself to be a man that looks for a higher portion then these things here as those in the Hebrews By that they said and did they shewed plainly they looked for another Country so see you men that might live as comfortably in outward things as you and did their consciences give way they could be as quiet as you but conscience puts them upon it that seeing God calls them to a publick place they can be content to put all at Gods feet Now though you may think that such are in most danger they shew plainly they are men of another countrey and should be most honoured and take but this principle with you the more any one gives up his estate to God the more comfort he hath in his estate whether in the enjoyment of it or in the losse of it I expresse it thus when one resignes up all he hath his estate liberty name life to God the oftener it comes into Gods hands the better it comes when God gives it him again a carnall heart when once he hath these things he will not trust God with them but he will have them in his own keeping but a gracious heart though he hath all these from God yet every day he is willing to give up all to him and to trust God with them again though he be a rich man he is willing every day to come and beg his bread at his Fathers gate and give up all now he gives up all in the truth of his heart to God and God gives it him all again as long as in a lawfull way he enjoyes it he hath it a fresh from God now this I say the oftener any thing comes out of Gods hand the sweeter the better it is wicked mens estates come but once out of Gods hands and therefore there is not so much comfort in them but a godly mans estate comes 100. and 100. times from God for every resignation gives it to God and God gives it him again therein is comfort and O blessed are they that live so as that they declare they look for another Countrey and that their portion is not here let the men of the world think them foolish that will venture themselves so God and his Saints have declared that their portion it not here And now to you all the word of exhortation from God is that every one in this place would put on to make more sure of another portion besides the portion of this world put on I say for you are all made capable of higher and better things then the things of the world and never a one here but hath an immortall soul and is capable of Communion with Father Son and Holy Ghost and that is another manner of businesse then to eat and drink and have pleasure with the flesh here for a while God hath made your natures capable of such glory do not debase your selves to rest satisfied with husks when you may have meat enough in your Fathers house and therefore put on and let the poorest sort put on that have but a little portion here yet there is as fair way for you to have the God of Heaven and Earth to be your portion to have whatsoever Iesus Christ hath purchased by his bloud to be your portion to have eternitie and immortality to be your portion I say there is as fair a way for it as for the greatest Princes in the earth you may come to have a portion here Indeed many a poor apprentice may say my Father is dead and hath left me no portion I but you that are poor apprentices and others and the poor Hospitall boyes that live upon charitie it is possible some poor wretches there may come to have their portion in God and Christ and immortality as well as the greatest and richest of all therefore raise up your hearts here you that are the poorest and meanest know you are born for high things If I should come and tell one that is a poor boy in a blew coat now what ever you are now there is such a rich man will adopt you to be his child and make you his heire that would raise up his heart well how ever meanely you live now you may be a glorious creature hereafter if so be you have now a heart to put upon it and to seek after it for your portion But you 'le say Lord what should we do that our portion may be a higher portion then in this world the first thing I would put you upon is this let the whole course of your life be steared as it were with the fear of God have a continuall jealousy least God should put you off with the things of this life hold forth this in every action that any one may see by your conversation surely this man this woman hath some fears least
melted by the beams of the Sunne then by the scorching of the fire You will say humbled for what There are three things that we have cause to be humbled for upon the consideration of the mercy of God towards us First the sinne of unbelief consider when we were straitned at any time when we heard ill news that our armies fled and came to danger how our spirits were down as if all were gone Let us check our hearts God rebuked us in a kindly manner we might have had a furious rebuke Secondly be humbled for all our murmuring and repining and discontent O we did not think that the wars would have held so long and O what taxations are upon us and all our estates rent away And how manie are there that had rather that all the good that God hath done for his people since these times should never have been done then that they should suffer in their outward estates Be rebuked for all your murmuring and repyning at such difficulties as you have met with in the great cause of God The third thing that this mercy should make us humbled for look back to is that if ever there have risen this thought in any of our hearts that it had been better for me if I had never appeared so much I see how things are like to be the enemie prevails and is like to overrun all had it not been better that I had not ingaged my self so much that I had not appeared so much are they not wiser men that have kept themselves quiet and silent and done as little as they could nothing but what they have been forced to And when the Kings party come if they tax us they can do no more then force us If thou have such a thought pray to God to forgive that thought Let this that God hath done rebuke thee Art thou sorry for what thou hast done thou seest God will do it without thee If thou have been a publick instrument and hast done good and yet if in fear of successe thou hast repented God rebukes thee this day Then labour to love prayer as long as you live as David saith I will call upon God as long as ever live Prayer casts the scals and hath the advantage First the other side they feared not to suffer much if they were overcome they think they have a head and they would be where he was and he would countenance them make good their condition for them but this side if they had been overcome they had been men utterly undone what a mighty advantage was there one way more then another Then the Kings side if he had prevailed he had places of dignitie to bestow if the Parliaments side prevail we are but where we were we do but maintain our own we cannot expect to raise our condition But how many broken Gentry expected to raise their condition on the other side As it is said concerning the Pope and the generall Counsell the Pope prevailed notwithstanding the generall Councell though that were above him why the Pope had Cardinall ships and Deaneries to bestow but the Councell had none they had the advantage that way Again those that appeared on the one side how were they discouraged extraordinarily on the other side they were incouraged to the utmost On the one side how unfaithfull have they been on the other side they have kept to their principles because their principles are suitable to the flesh but there are many on this side that have not gracious principles and had a publick cause therefore they have been unfaithfull We have use of men that have not principles to act by but all the other go according to their own principles The one part acts that they may gratifie mens lusts now the generality of the world love it they know if the one partie prevail they shall have liberty and licensciousness but if the other prevail they shall live under laws Now men would have their lusts therefore when they see on the one side they shall have their lusts and on the other side they shall be more curbed they strive hard for their lusts At the first I wondred that men should be so vile to fight to make themselves slaves but when I considered they shall have slaves under them and have their lusts and the other side be more curbed then I was satisfied and wondered that God should cast the scale the other way they having all the advantages in a carnall way more then the other Only here it is we have people that have prayed and this hath cast the scale Love prayer and praying people and joyn with them be on their side for God is with them and will not suffer them to pray in vain a praying Christian is a usefull Christian in the world Again make this use of all that hath been done Look how far thou thinkest the adversaries would have been hardned if they had prevailed against the cause of God be thou so much the more resolute in the cause of God If they had prevailed how would they have blasphemed and manie thousands of Atheist would have been made more then there was before what a mightie offence and stumbling block would this have been Now since God hath turned it the other way justifie God and his cause settle your hearts in the love of God and his cause and settle your selves more strongly in the reformation in hand Further let us give him reall praise that we may not receive the grace of God in vain By this grace we hope that he hath given us our estates that we were afraid would have been rent from us we have the continuance of our liberties and of the Gospell Let our hearts be ingaged to God to give up our estates this day let us renew our ingagements to God in secret between God and our souls Lord thou mightest have taken away my estate by the spoylers it was near it and thou hast done it to other of my brethren and is mine continued That estate that should have been spent for their lusts I am resolved to spend it in thy service that hast preserved it and I account it a great mercie that I have an estate to honour thy name I feared I should not God expects that ever henceforward you make a more holy use of your estates then before And call your hearts to question what do I do with my estate for God what honour hath God from my estate more then before God expects more or else God may justly say in vain have I preserved this wretched estate there are manie of my servants if I had preserved their estates they would have improved them in the towns and places they lived in and here is a wretch I have preserved his estate and he is more greedy and scrapes up for himself and all his thought is how to repair what he hath lost by taxations c. The Lord may repent of what he hath done