1. qu. 23. art 5. p. 94. c. 3. merita sua illis applicasse qui praedestinati electi fuerunt consonant to this is Ioh. 17. 24. I will that they may behold my glory which thou hast given me c. they determinately not others 4. In respect of peculiar communications from Christ which proceed from that special relation which they have unto and peculiar union with Christ as members to the head for though there be a laying out of grace for some in divine purposes yet there is no effectual partaking of it till actual believing for communion is founded in union the bond of which is faith Eph. 3. 17. by means of this union a Christian partakes of grace of sense motion growth life from Christ as the head onely communicates to the united members Christ is the Saviour onely of his body Eph. 5. 23. III. This peculiarity appears in the peculiar workings of the spirit and here is a four-fold peculiarity 1. In respect of peculiar illumination The Apostle speaking of the shortness of natural light as to saving discoveries 1 Cor. 2. 9 14. yet addes ver 10. but God hath revealed them to us by his spirit c. so in that most excellent Scripture 2 Cor. 4. having said ver 3 4. that the Gospel is hid to those that are lost he addes ver 6. an intimation of a special illumination indulged to Saints For however he dealt with others God who commanded light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ David makes this an argument in begging illumination of God I am thy servant saith he Psal 119. 125. give me understanding A wicked man may have much common illumination but such as vastly differs from the illumination of the Saints those puff them up with pride these humble them though I confess this leaven is apt to infect the best as Paul 2 Cor. 12. 7. Notwithstanding those the soul stands at a distance and enmitie from Christ nay oft apostatizeth from the profession of him but Heb. 6. 4. these bring the soul effectually to close with Christ Every man saith Christ Ioh. 6. 45. that hath learned of the Father cometh unto me That 's a head-floating illumination this an heart-affecting illumination that like the light of a glow-worm which hath no heat in it this like the light of the sun warmeth and quickneth where it comes it is called the light of life Joh. 8. 12. it provokes Saints to love God and to trust in God Psal 9. 10. they which know thy name will put their trust in thee Common illumination in a wicked man is like the sun shining upon a dung-hill calls out its stench and corruption whereas this illumination is a heart-changing and a life-reforming knowledge See Ephes 4. 20 21 22. 2. In respect of a peculiar sanctification so in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might purifie unto himself a peculiar people so Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost Sometimes Gods peculiar lie wallowing in the mire Ezek. 36. 25. of sin a long time with the rest of the world in the grossest pollutions till God by his grace and spirit sanctifies them to himself as a peculiar Therefore God promiseth in the Prophet his spirit as clean water to sanctifie the people I am sure so it was with the Corinthians 1 Cor. 6. 10 11. And such were some of you but how come they to be otherwise why ye are washed ye are sanctified by the spirit of our God Christ is made Sanctification as well as Righteousness 1 Co◠1. 30. to his people Righteousness by imputation Sanctification by powerfull and gracious energie and operation 3. In respect of peculiar sealing Seals note propriety we seal what is our own God sets the seal of his spirit upon believers to note that proprietie he hath in them it is peculiar to such Eph. 1. 13. in whom also after you believed you were sealed with that holy spirit of promise So 2 Cor. 1. 21 22. who hath sealed us and given the earnest of the spirit in our hearts It notes that esteem God hath of his people we do not use to seal up trifles but jewels which we most value and his special love to his chosen ones Christ set his spouse as a seal Cant. 8. 6. upon his heart the seat of love thus you finde out of every tribe a peculiar number sealed to God Rev. 7. 5. God seals none with his spirit but whom he hath sealed with the privie seal of election of which the Apostle speaks 2 Tim. 2. 19. The foundation of God standeth sure having this seal The Lord knoweth them that are his 4. In respect of special and peculiar communions with God Eph. 2. 18. For through him we both have an access by one spirit to the father through Christ as Mediatour meriting our access to God by the spirit directing and assisting us in our addresses to him 1 John 1. 3. Our fellowship is with the Father and the Son a thing which wicked men are wholly strangers to men in a natural condition are described to be without Christ and God that is can have no communion Eph. 2. 12. with him for as the Apostle saith 2 Cor. 6. 15 16. What concord hath Christ with Belial what communion hath light with darkness fellowship with sin and communion with Christ are inconsistent all communion with God is grounded in a covenant-interest by the fall man lost all communion with God and cannot be restored to it but through a Mediatour in whom we have interest upon the account onely of the covenant of grace but wicked men are strangers to the covenant Ephes 2. 12. communion flowes from union now the spirit being the bond of union must also be the means of Communion and this is the Saints Peculiar whose communion with God here is mediate in Ordinances in which a wicked man enjoys nothing of Gods which is the Saints priviledge here as immediate Communion is their happiness and glory hereafter sed quorsum haec may some say This I shall endeavour now to shew you by some short and plain Application First It serves to silence those who rob God of his peculiar or at Applicati ∣ on least of his glory in having a peculiar people as those do who assert the death of Christ to have been equally intended for all those who lay all the success of Christs undertakings and of grace offered upon the arbitrary uncertain determination and compliance of mans fallible nay corrupted will By which means it may come to pass nay were it so it would come to pass certainly that God should have no peculiar people for the corrupt will cannot encline to close with grace till grace subdue the perversness of it or to speak the best should God have a peculiar upon
notions speculations and prepossessions as we shall finde it very hard afterwards to vail and submit to the simplicitie and truth of the Gospel Nay if the most pious practicall devout writings of men with which this age to the glorie of it abounds hinder our studie of Scripture it is our sin and provocation and a high disparagement of the word of God Nor indeed can we with the same confidence and securitie read them as being oft mixed with errour interest and inconsiderate zeal and those other imperfections which the frailtie of the best spirit betraies them to as waters though never so pure in the fountain will relish of that mine they run through as we may promise our selves from these Oracles of God penned by the unerring dictates and guidance of the Spirit of God It is well known what worth Luther's works are of yet he professeth Odi libros meos saepe opto interire quòd metuo nè morentur lectores abducant à lectione ipsius Scripturae quae sola omnis sapientiae fons est That he hated his own books and oft wished them perished lest they should be a means to withdraw men from the studie of the Scripture which is the onely fountain of true and saving wisdome 2. This should put every one of us upon the search and studie of Scripture Which that we may do successfully 1. Be much in prayer that 's the key to unlock these cabinets of precious jewels S. Augustine hath two remarkable stories to this purpose the one of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God that he could though he knew not one letter fully understand and by heart repeat the whole Scripture the other of a certain servant converted from Heathenisme to Christianitie who triduanis precibus obtinuit codicem oblatum stupentibus qui aderant legendo percurreret by three days continuing in prayer had such revelations that to the admiration of the beholders he could read the whole Bible This is the course the Wiseman directs to Prov. 2. 3 4 5. If thou searchest after knowledge and liftest up thy voice for understanding c. Then shalt thou understand the fear of the Lord and finde the knowledge of God This S. James exhorts to James 1. 5. If any man lack wisdome let him ask of God This David practised Open my eyes as he praies to God Psal 119. 18. that I may see wondrous things out of thy Law The Spirit is the best nay onely rerevealer and true interpreter of Scripture What is said of the Jews that when Moses is read the vail is upon their heart may be 2 Cor. 3. 15 16. Rev. 3. 16. said of every one who is not enlightned by the Spirit of God whose eyes are not anointed with this eye-salve a vail of flesh a vail of ignorance a vail of corruption is upon their hearts To think to discover the things of the Spirit without the Spirit is to dream of seeing without light now prayer is the way to come to the Spirit How shall not your heavenly Father saith Christ Luke 11. 13. give the holy Spirit to them that ask him 2. Avoid a proud and prying curiositie this darkens Scripture when men are not content to know what God would have revealed but wrest out of the Scriptures what was never intended in them These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Peter speaks of 2 Pet. 3. 16. to whom he therefore saith the Scriptures are dark and obscure who play the Chymists with Scripture and as they endeavour to do with natural bodies extort that out of them which God and nature never put into them How have the forced Allegories obscure Cabbalas impertinent nice Criticismes obscured and darkned revealed truth which I am so charitable as to think rather Essays for exercising mens wits then for interpreting and clearing the Scripture I think it a good way to understand Scripture never to leave the literal sence unless when it is inconsistent and repugnant to the analogie of faith then we must seek a figurative else not as when Matt. 5. 29 30. we are commanded to pluck out our right eye and cut off our right hand which in the letter is repugnant to the command of not killing this must be interpreted figuratively of parting with our nearest and dearest corruptions which are as near and dear unto us as a right hand or a right eye 3. Resolve to practise what you read and understand in Scripture this is the reason men profit no more in the Scriptures they hear out of fashion and custome they read out of curiositie not conscience It is grace in the heart and obedience in the life which makes men fruitfull in Scripture-knowledge upon which the Apostle Peter grounds his exhortation 2 Pet. 1. 5 6 7. to adde to our faith virtue to virtue knowledge to knowledge temperance c. he subjoyns the reason v. 8 9. If these things be in you and abound they make you that you shall not be barren and unfruitfull in the work of the Lord Jesus Christ but he that lacketh these things is blinde The Turk writes upon the out-side of his Alkoran Let no man touch this book but he that is pure and the Philosopher gives this reason why a Arist lib. 1. Ethic. cap. 3. young man cannot be a profitable scholar in Moralitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because guided by lust and passion and the Apostle gives the same reason why some were ever learning and could never come to the knowledge of the truth because they were led away by divers 2 Tim. 3. 6 7. lusts on the contrarie nothing improves knowledge more then holiness which David gives as an account of his knowledge Psal 119. 100. I understand more then the Ancients because I keep thy precepts 4. Be diligent in reading the Scriptures which was Pauls charge to Timothy 1 Tim. 4. 13. Give attendance to reading make it thy work and business God is not wanting to the diligent and constant searchers of Scripture When the Eunuch was reading the Prophet Esay God provides him an instructer sends Philip to Acts. 8. 9. him to teach him I shall end all this with the exhortation of S. Paul Coloss 3. 16. Let the word of Christ dwell in you richly in all wisdome and S. Peters conclusion of his Epistles 2 Pet. 3. 18. shall be the Conclusion of my Sermon Grow in grace and in the scripture-Scripture-knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever AMEN FINIS THESIS DE FIDE JUSTIFICANTE SUB RATIONE INSTRUMENTI Quam SUB PRAESIDIO ANTONII TUCKNEY S. T. D. Ac in eadem Professoris Regii Kalend. Julii 1656. in die Comitiorum CANTABRIGIAE Tuebatur JOANNES FROST Collegii D. Joannis ibidem Socius pro gradu Baccalaureatûs in Theologia CANTABRIGIAE Ex Officina Joannis Field Almae Academiae Typographi Anno Dom. MDCLVII ORNATISSIMO DIGNISSIMOQUE VIRO
Jews pricked at the heart and a John Baptist convince a Herod of his unlawfull and wicked enjoyment of his beloved Herodias How doth the word of God oft drive men from those forts and succours and delusions which they had framed to deceive themselves and encourage themselves in the ways of sin as others sin as well as I what saith Scripture to this Follow not a multitude to commit iniquity and Though hand Exod. 23. 2. Prov. 11. 21. joyn in hand the wicked shall not be unpunished I may deferre my repentance from youth to old age saith another See what Scripture saith to this Remember thy Creatour in the daies of thy youth c. and Eccles ' 12. 1. Hebr. 3. 15. Rom. 6. 23. To day if you will hear his voice harden not your hearts This is but a peccadillo saith another Scripture saith The ways of sin is death Such flatteries and deceits the deceitfull heart of man is apt to gull it self with The power of the word is to such as the voice of God was to Adam Where art thou and then he could lie hid no longer it convinceth and discovers them This is the effect of preaching the word as the Apostie saith If all prophesie to wit of the nature of sin Gods wrath against it and the like as Pareus glosses if there come in one that believeth not he is convinced of all he is judged of all and the secrets of his heart are Mr. Dod. made manifest When a reverend Divine amongst our selves had by a powerfull Sermon convinced a licentious wretch who heard him he fretting and very angry as wicked men cōmonly are at a convincing Minister came to him and charged him with preaching that Sermon against him out of malice and envy he returned him this answer If this Sermon had been preached in the dark when I could not have seen my Auditors this very word of God would have found thee out and convinced thee of thy sins In a word Rectum verum est mensura sui obliqui therefore Scripture containing all fundamental doctrines of faith and essential duties of holiness necessary to salvation must consequently be sufficient to confute and reprove all contrary sin and errour 4. That he may instruct the people and inform them of their whole duty Here they must expect and require their knowledge for The Mal. 2. 7. Priests lips shall preserve knowledge and the people shall require it at his mouth Unless their doctrine distill as the dew the field of the Lord the Church must needs be barren in holiness and fruitless in knowledge This is the last vse the Apostle saith the Scripture is profitable for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction in righteousness 2 Tim. 3. 18. True indeed may the people say it is fit and necessary that Objection Apollos's Ministers should be mighty in the Scriptures but we hope we may be excused from searching the Scriptures it is not our duty we are to expect it from our teachers Indeed this is Rome's language If you were at Rome you might Answer be exempted that Church will gratifie you in this and thank you too they account it no better to suffer lay-men to read the Bible then sanctum canibus margaritas ante porcos projicere it is the expression of Hosius to cast pearles before swine or that which is holy to dogs you are little beholding to them for this But believe it though Antichrist will exempt you from reading the Scripture Christ will not who enjoynes it as a duty upon all to search the Joh. 5. 39. Scriptures and observe the argument he useth to enforce this duty for in them ye think to have eternal life If then you expect any interest in that happiness you are concerned and engaged in this duty of Scripture-search which is both commanded and cōmended in Scripture Let the word of God dwell in you richly in all wisdome Coloss 3. 16. Acts. 17. 11 saith S. Paul and it was the commendation of the Bereans that they searched the Scriptures daily whether the things that Paul and Silas preached were true or no. The Church of Rome accuse and charge this promiscuous searching of the Scripture as the cause of Heresy pride and faction I deny not Scripture misunderstood is sometimes abused to promote these ends but this is not the natural and proper effect of reading the Scripture the ignorance of which if we believe our Saviour is the cause of Heresy and error Ye erre saith Christ to Matt. 22. 29. the Sadduces not knowing the Scriptures and indeed if wee be robbed of the Compass of Scripture we must needs split upon the rock of errour In a word then it is the Tyrannie of Rome to withhold it and it will be your sin to neglect it Application 1. This condemns and corrects that general neglect and undervaluing of Scripture which now Atheisme is justly feared to be growing upon us prevailes in the world men preferring every thing else before this The Papist exalts his unwritten Tradition above the written Word Pari pietatis affectu suscipimus veneramur may seem a modest determination of the Tridentine convention and much less then their practise speaks The Enthusiast magnifies his pretended revelation and Scripture to him is but a dead letter and the searcher of it but literalis and vocalis too But let us return home and see whither we can plead not guilty where are our Nepotians who by diligent perusal of the Scripture make their souls Bibliothecam Christi as Hierom saith of him Where shall we finde an Alphonsus who is reported to have read the Bible ten times over with a comment or like that Transylvanian Prince whom Maccovius reports to have read the Bible over twentie seven times Where shall we finde a David who meditates in the Law of God day and night preferring it before the honey and the honey-combe Psal 19. 10. Psal 119. 72. Job 23. 12. before thoughts of gold and silver or a Job who esteemeth the words of Gods mouth more then his necessarie food Nay have we not many proud cursed Politians who think it a disparagement to their parts and learning to condiscend to the studie of Scripture and as he said think they never spend their time worse then in reading it Do not idle Romances and lascivious Poems and the like take up the most of our youth-studies nay amongst us who look towards the Ministrie doth not a nice and intricate School-man an uncertain Father an antiquated Rabby justle out the Scripture I speak not against those in their due order and measure but I would not have Hagar drive Sarah out of doors I would not have the Hand-maids courted and the Mistress neglected If they be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let Scripture be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preposterous studying these before we be well grounded and setled in scripture-Scripture-knowledge doth oft fill the soule with such
Pharisees hypocrital prayers and fastings have their reward here Mat. 6. 5. Ahabs counterfeit humiliation protracts the threatned judgement 1 Kings 21. 29. Iehu's false zeal is recompenced with a kingdome for four generations 2 Kings 10. 30. So Ezekiel 29. 18 19 20. Nebuchad-rezzar had his reward for serving against Egypt The Heathens morality in Austin's judgement brought them in a double Aug. de Civ Dei advantage first of a lighter punishment hereafter for mitiùs erit the fornace is made hotter for a Cataline then a Cato or Aristides and then with outward temporal prosperity here for he imputes the Ibid. l. 5. c. 12. glory magnificence state and largeness of the Romane Empire to those moral vertues wherein they excelled other Nations as love to their countrey liberality divitias honestas volebant justice and equity not enervating their minds or emasculating their bodies by sordid pleasures and the like quibus moribus meruerunt ut Deus verus quamvis non eum colerent eorum augeret imperium for these the true God though nor worshipt nor acknowledged by them enlarged their Empire dominions In a word as God sees in the best of men some sins to punish and purge for which he lays them out affliction in this life so he oft findes some good in wicked men for which not as the merit of that good but as a demonstration of his love to and to give encouragement to goodness he gives out to wicked men a portion in this life 5. As the means of good and spiritual advantage to Gods own people which next to his own glory God designs as the end of all his providential dispensations in the world They are all for the triall instruction exercise and comfort of Gods people so is this particular providence of God in distributing to wicked men a portion in this life and that in these particulars First As it is a just encouragement to them to go on cheerfully in the ways of God upon an assurance of a better portion in another life which David seems here to respect v. 15. as if he had said If they have their portion here I shall certainly have it hereafter when I shall behold the face of God in righteousness And certainly if God rewards the shews of goodness in wicked men with a portion in this life shall he not reward thy real holiness with glory in another life if those who are prodigalls who run away from God have the huskes to fill them shalt not thou have bread in thy fathers house If Jehu's zeal Ahab's humiliation the Pharisees prayer and fasting though all but counterfeit go not without their reward in this life shall thy true zeal for God heartie repentance for sin fervent prayer for mercy not be rewarded hereafter Look as those afflictions which the Saints suffer here are sure and sad arguments of that eternal wrath and destruction which the justice of God shall deal out to wicked ungodly men hereafter as the Apostle evidently argues 2 Thess 1. 4 5 6 7. Saints the Jews were wont to compare to green trees as the wicked to drie trees as our Saviour argues Grotius in Luk. 2â— 31. Luk. 23. 31. if the Saints and it is the reason Boetius gives why wicked men sometimes are permited to persecute the godly ut exercitii bonis malis esset causa supplicii be cast into the furnace of affliction drie trees wicked men shall certainly be fuel for eternal flames so the earthly happiness of the wicked may give the godly assurance of everlasting happiness in another life Let me bespeak you as did Christ his disciples Luke 12. 32. fear not little flock if the dogs have the crumbs under the table questionless the children shall have bread They may divide the kingdomes of the world well be assured it is your Fathers good pleasure to give you a kingdome in another It is an excellent observation of Calvin upon Gods rewarding the Rechabites obedience Jerem. 35. 19. Scimus saith he Deum saepe mercedem rependere umbris virtutum ut ostendat sibi placere virtutes ipsas God oft recompenseth the shadows and seeming appearances of vertue to shew that complacencie he takes in and ample rewards he hath reserved for true and sincere piety Secondly As it is a demonstration of the worthlessness and vanity of these earthly things and so alienates and estranges their affections to them Parciùs solent piis contingere quò magis illis rebus honos pretium detrahatur saies Grotius Hoc est propositum Deo ut Grotius in Math. 6. 33. sapienti viro ostenderet haec quae vulgus appetit reformidat nec bona esse nec mala the heathen Seneca gives this account of Gods providence it is his meaning and design to demonstrate to good men that those afflictions which the world so much fears are not evil seeing God oft lays them upon the best of men nor those enjoyments which the world with so eager desires pursues absolutely good seeing they are oft given to the worst apparebunt enim bona esse si illa non nisi bon is viris tribueret mala esse si malis tantùm irrogaverit afflictions would appear as absolutely in themselves evil should wicked men onely feel them and the world as chiefly good and desirable should good men onely enjoy it But this consideration that the worst of men have oft the greatest portion of the world how may it deaden the Saints affections to and quench all intemperate heates of desires after the things of this world and teach them to undervalue and disesteem those pearls which they oft see cast before swine Nullo modo potest deus concupita magis traducere Sâ—neca pag. 387. quà m si illa ad turpissimos defert ab optimis abigit saith the heathen Seneca This providence of God may most powerfully work in us a disaffection to these earthly enjoyments How should this pull down the towering and ambitious thoughts of men to consider that cruel Neroes ungodly Caligulaes apostate Julians have oft their crowns and Scepters How should this take of all immoderate covetous cares for the world to consider that the fool in the Gospel had his full barns And this should teach Christians to abhor that foolish affectation of delicious fare and costly arrayment to thinke that Dives now roaring in hell in his life time enjoyed both these in abundance Thirdly As it is an occasional means of trying his peoples grace and heightning their glory Datur occasio majoris meriti coronae is the account Lessius in his tract de providentia numinis gives of this Providence of God Had no persecùters no Neroes no Caligulaes ever flourished the glory of the Martyrs patience faith and constancy had been obscured As Jacob discovered the sincerity of his affection to Rachel that he continued to love her notwithstanding all the hard usage he endured for her sake thus the luster of the
Saints meekness and humilitie shines through those reproaches and scandals which the world casts upon them they are all but foyles to set of the beautie and glory of Christians graces The portions of wicked men in this life are especially tryals of the sincerity of a Christians affection to God and love to holiness whose soul can burn in a holy flame of divine love though not fomented nor cherished by the fewel of outward prosperitie That is the hottest flame which is encreased by its contrary cold thus is the flame of true love augmented by an Antiperistasis of crosses and afflictions It is a kinde of spiritual simonie not love which must be bribed by these outward enjoyments And as this tries their grace so it adds to their glory Quantò plus tormenti tantò plus erit gloriae saith Seneca The persecutions of the Heathen Emperours added new pearls to the Martyrs crowns and the Apostle assures us that the light afflictions which the Saints suffer here whilest wicked men oft flourish do work out for them a far more exceeding and eternal weight of glory 2 Cor. 4. 17. Thirdly Wherein lies the misery of that man who hath his portion onely in this life It appears miserable from Scripture Luke 6. 24. But wo unto you that are rich for you have received your consolation So Wo unto them that are at ease in Zion c. Amos 6. 1. and so it must needs be upon a six-fold account I. Because he hath no real satisfaction in this portion as to his better part He vexeth and disquieteth himself to get and preserve his portion and when he hath done all he grasps the winde and courts vanity he is filled with nothing but emptiness he shall not feel quietness Job 20. 22. And being without God who is the onely rest and centre of souls he is as far from true satisfaction as from real happiness The Gospel brands him for a fool who dream'd of a requiem to his soul from his full barns Luke 12. 20. Where there is satisfaction there must be suitableness and proportion and that cannot be between the world and the soul therefore dis satisfaction is entailed upon the fullest enjoyments of the world if you believe Solomon He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase this is also vanitie Eccles. 5. 10. Now I appeal to you how sad is it for men to have souls made capable of an enjoyment of God and happiness in eternity and yet to enjoy nothing but a dis-satisfying portion in this short and vain life Methinks the soul of man is like Noahs dove a wicked mans soul is like the dove out of the Ark in a constant motion and ever restless but a pious soul is like the dove returned to the Ark taking up its rest in God And herein is the excellencie of a Christians portion though he hath nothing in the world that whereas the greatest portion of the wicked worldling brings himin nothing but vanity vexation a Christian inherits full satisfaction in his portion as David adds ver 15. I shall behold thy face in righteousness there 's his and every Christians portion viz. the enjoyment of God and then see the satisfaction entayled upon this portion When I awake saith he I shall be satisfied with thy likeness II. Because he enjoyes it without the love of God His portion argues not the truth of Gods love to his person for being out of Christ God accepts him not Ephes 1. 6. it is in the beloved onely that our persons are accepted nor doth it speak Gods approbation of their wayes the holiness and purity of his nature permits not that What comfort is it to enjoy the world with the frowns and displeasure of God what comfort in corn and wine and oyl without the light of Gods countenance Psal 4. 7. The sence of the love of God sweetens the least enjoyment and portion in the world pulse and water are delicious fare with these Thy loving kindness is better then life saith David Psal 63. 3. Life is the coupler and cement of all our earthly portions all is gone if life be gone it is the love of God that sweetens that The greatest portion in the world must needs be uncomfortable without this For a man to have enlarged and full barns and with all to have an angry God summoning him with a Stulte hâc nocte how terrible is it and uncomfortable Yet this is the case of all those who have their portions onely in this life III. Because he enjoys it without interest in Christ through whom onely it is that our earthly portions become true comforts and real blessings He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. Then they are blessings indeed when they are given us together with Christ and thus Christians enjoy their earthly portions as appurtenances to Christ as entails upon the Covenant as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an accession or over-plus as Grotius comments on Matth 6. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you who seek first the kingdom of heaven who have an interest in Christ How uncomfortable is it to enjoy a portion here without a part and portion in Christ look as interest in Christ sweetens the worst crosses and afflictions of a Christian Christ being as the tree was to the waters of Marah Exod. 15. 25. he removes the bitterness of afflictions or as the honey in the belly of the lyon Judges 14. sweetning the most devouring affliction so the greatest portion of the world without Christ is a real curse to a wicked man who I do not say they have no just right or title to their portions here for to found Domion in grace is to leave the world to very uncertain Owners and is the principle of oppression and confusion enjoys no portion in a comfortable manner Christ is the conveyance even of temporal blessings when enjoy'd in a sanctified manner All things are yours and you are Christs with the Apostle 1 Cor. 3. 21 23. And truely to enjoy all things without Christ is nothing it is to enjoy the husk without the grain the shell without the kernel the bone without the marrow the casket without the jewel the field without the pearl and thus do all wicked men enjoy their portions in this life who as the Apostle describes them are without God and Christ in the world Eph. 2. 12. IV. Because he enjoys no true real comfort in his portion in this life Some counterfeit contentment and seeming forced joy and delight he may have in his earthly enjoyments but we may truely say as Solomon doth Eccles 2. 2. What doth it it profits nothing this comfort is neither true nor lasting And that 1. Because of the mixture of some crosses and many cares which wound and peirce the soul