A Sermon Preached in Westminster Abbey 26 November 1645

For the first. When may a man be said to know how to abound?

When he can set a due value and price upon the good things he enjoys, so as neither to prize them too low nor too high. Honors and riches are in themselves the good blessings of God, they come out of God's good treasure. Deut. 28.12. The Lord will open to thee his good treasure. And if you be godly, they are unto you the fruit of the Promise, they are given to you as encouragements in the ways of God, as good utensils for God's service, giving you larger opportunities for the work of the Lord, then those have who are poor. I beseech you, Right Honorable, consider of this one note, it is an excellent argument of truth of grace, yea and of a good measure of grace, to account the excellency of honors and riches to consist in this, that they give larger opportunities for the service of God, then others have, who are in a lower condition; to make the estimate of your honors and estates, by the opportunity of your service. A poor man may be as precious to God as you, but he can do but little for him, because he hath not those outward helps that ye have. You enjoy great mercies, but wherein lies the excellency of them? can you say as in the presence of God, I bless God for these outward mercies I have, but that which enlarges my heart most in blessing his Name for them, is the large opportunities they afford me to honor his Name, which otherwise I should not have? Many great men make the estimate of their honors and estates to be this, they have more ability and opportunity by them to satisfy their lusts without control, which others have not.

They are the good blessings of God, but they are but common blessings; the enjoying of them makes not a man the better by them; as the letter in a word that hath a flourish about it, puts not more to the sense of the word then another doth. These things make no man more acceptable to God, they are no signs of a good condition, more then a painted face is a sign of a good complexion. You would be loath to choose a wife by the painting of her face; it would be your folly to judge of her complexion according to her paint. Certainly it is as good an argument to prove the goodness of the constitution of her body, as honors and riches are to prove the good condition of any man before God. These things are blessings, but they are blessings of the left hand, they are outward blessings; if they be good to you, it must be from some goodness in you, to use them for good; as a man's clothes first warmed by the heat of the body, and then they heat, they are good things; but man's happiness is not in the having them, nor his misery in the want of them, they make no great difference in men's estates.

[ 2] Secondly, when a man knows how to proportion the use of what he enjoys, so much to such an use, and at such a time, and no more. You must not think because what you have is your own, & you have enough, therefore you need not regard to keep measure and proportion in the use of it. When Zeno the Philosopher reproved one for immoderate feasting, he answered, He spent of his own, and he had enough: Zeno replied, If your Cook should put two or three handfuls of salt into your meat more then was fit, and should say, He had salt enough by him that cost nothing; would this be a good answer? So for the time of the enjoying of your abundance, you must know your season, there is a time to mourn as well as to rejoice; at sometimes you may take a more free use of the creature, at other times you must deny yourselves. It was a great charge of God upon those, Isaiah 22.12, 13. when God called to weeping and to mourning, there was joy and gladness, eating flesh and drinking wine.

Thirdly, when a man can so use his abundance, as to [ 3] avoid the temptations that go along with it, he is a wise man that can do so. If you give children fish with many small bones, they know not how to eat the fish without choking themselves. In prosperity there are many small bones, there is much danger, it requires much wisdom to take the good, and avoid the evil: God doth not require you to cast away your abundance, that you might avoid the danger that is in it, as Crates, Aristippus, and other Philosophers did foolishly. It is weakness to have need to deny ones self the use of the creature, because of the danger in it; but yet he had need to be very vigilant in observing the temptation in it, that he may avoid it. You greedily many times swallow in the sweetness of your abundance, not considering what poison of temptation may lie in it, and so swallowing down all, you are undone by it. The prosperity of fools destroys them, (says Solomon. ) It was said of Bucer, that he was so eager of peace with Luther, that he was like to a man that through much greediness takes in dregs and all. The foolish hearts of men are so taken with the sweet of their prosperity, that they scarce have a serious thought of any danger in it, to avoid it.

Fourthly, then a man knows how to abound, when [ 4] he can have command over his spirit in the use of what he enjoys; when a man can so take pleasure, that his pleasure takes not him: you say of such men, that they have great possessions, but their possessions rather have them. It is sordidnesse in a man to be a servant to his servant. It was the curse of Cain, A servant of servants shalt thou be. Thus when a man hath no command over his spirit, but is a servant to what he hath, the curse of Cain is upon him. When you cannot be merry in company, nor in the liberal use of the creatures, but by them are made unfit for holy duties, you now are brought under the power of them, you do not enjoy them. How seldom have you been able to let out your hearts to mirth, jollity, and contentment to the flesh, so as you could at the evening freely pour them forth before God in Prayer? No, many times it is a day or two before you can get any command over your spirits again. Certainly you have not learned how to abound.

[ 5] Fifthly, then doth a man know how to abound, when he so enjoys what he hath, as he is ready to part with it for God. They who have lived at a high rate all their days, now cannot live low; they will rather venture to break their consciences, or do anything, rather then to be mean. But when a man can say, Lord, if thou hast any other way to honor thy Name by me, then in the enjoyment of what I have, here I am, do with me as thou pleasest: and when God takes away his comforts from him, can say, The Lord giveth, the Lord taketh, blessed be the Name of the Lord; this man hath learned how to abound: but when men's hearts cannot enjoy these comforts, but they so cleave to them, that they cannot part with them without the rending of their hearts, if they lose a little of what they have, they presently cry out, They are undone; these men never knew how to abound.

Sixthly, when men know how to enjoy God in their [ 6] abundance, and to be led to him by it, they are not creature-comforts that satisfy them, but God in them; the creature is but the channel that lets God into their hearts. Isaiah 6.3. The whole earth is full of thy glory, so you have it in your books, but it is more proper to read it thus, His glory is the fullness of the earth. When a man can say, It is the glory of God that is the fullness of my honor, and my estate, and of my comforts, it is communion with God that I enjoy in these, that rejoiceth my soul: it is true, the Ordinances are the special channels that let out God's goodness to me; yet that sweetness of his love, that communion which I have with him in these outward things, are more to me then all the world; this man hath learned how to abound. Phil. 4.7. the Apostle says, The peace of God shall keep their hearts; but ver. 9. The God of peace shall be with you. It is not enough to a gracious heart to have the peace of God, but he must have the God of peace; so it is not enough for him to have honor from God, but he must have the God of that honor; all the riches in the world cannot satisfy him, except he hath the God that gave him those riches. When thy heart can be carried quickly through the creatures, to enjoy God as the fullness of what thou hast; and when the creature is made use of, to draw forth the graces of the Spirit of God in thee; so that the more thou dost abound, the more are thy graces acted to God the fountain of all, now thou hast learned how to abound: but where is the man who doth enjoy more of God in abundance then in want?

Seventhly, then hath a man learned how to abound, [ 7] when he hath learned how to trade with his abundance; not how to keep it to himself, but how to improve it for God, and the Public, and the relief of his Brethren, according to what he is able, when he improves his honor to lift up God's honor on high, & his riches, by being rich in good works, when he accounts himself a steward, and all he hath to be as talents given him to trade with, not for himself, but for his Master.

[ 8] 8. When some afflictions that you meet withal in your prosperity, are not hindrances to the comfortable enjoyment of the mercies you have. Many men have such weak spirits, that though God gives them abundance of mercies, yet if they have but any one affliction befall them, in the midst of all their abundance they forget all their mercies, God hath no thankfulness from them for them all; one affliction is as the grave to bury hundreds of mercies. Surely Haman knew not how to abound, when he was but crossed in the want of having the bowing of Mordecai 's knee; all the honor he had in the Court was nothing to him. So it was with Ahab, one would think he had enough to have satisfied one man, being so great a King; yet because he had not Naboth's vineyard, he is sick, and will not eat. A small thing laid upon a man's eye, will keep the sight of all the heavens from him; so many times a little affliction keeps the sight of abundance of mercies, yea heavenly mercies from you. Surely you have not learned how to abound.

[ 9] 9. Then a man knows how to abound, when in his abundance he knows himself; few men know themselves, when they are raised by prosperity. Psal. 9.20. Put them in fear Oh Lord, that they may know themselves to be but men. When men are got above their brethren, their hearts begin to swell, as if they were not men, as if all the world were made only to give them content. Right Honorable, while I am mentioning of these things, see what cause you have to be humbled, to fall down before the Lord this day; you have enjoyed abundance, but either you have not been in the school of Christ, or you have been but ill proficience in it. How few of you have learned thus to abound? Let this be the matter of your humiliation in the days of your Fasting. Some of you are cut short of your former abundance, God calls you now to be humbled for your abuse of it.

[ 2] 2. The difficulty of this lesson.

Men think it is hard to be brought down under afflictions, but verily to know how to abound is much harder. You who live in this place, think your conditions to be far better then of those who live under the rage of the enemy; you yet enjoy so much, as if you be not unthankful, you must needs acknowledge, that in comparison of them, you abound in mercies. You think their lesson, how to bear patiently such great afflictions as are upon them; is very hard; but the truth is, of both, you have the hardest lesson to learn. It is harder to know how to abound, then to know how to want. This may seem a paradox; but before we have done, I hope I shall make the truth of it out fully to you.

Mariners use to say, if they have sea-room enough, they care not; but your greatest danger is in your sea-room. It is a saying of Augustine, and a very true one, It is a harder thing to fight with a man's lusts, then to fight with the cross: And of Cyprian, There is no evil but is easier overcome then pleasure. There is more skill required to manage an East-Indie Ship, then a Boat in the Thames. The warm beams of the Sun gets the Travelers cloak sooner from him, then the wind and storms can do. Many who fled for Religion in Queen Mary's time, knew how to want; but coming again in Queen Elizabeth's time, enjoying prosperity, they knew not how to abound, they proved naught. Manna could endure the heat of the fire, for the people baked it; but it melted before the heat of the Sun. Many have been melted by the heat of prosperity, who stood it out against the scorching heat of affliction. Elisha prayed for a double spirit of Elijah to be upon him; and why so? Augustine gives a reason, Elijah was persecuted, banished, lived in the wilderness; but Elisha was to live at Court, and therefore he had need of a double spirit, that he might know how to carry himself.

[ 1] First, there are more duties required of men who abound, then of those who want. A poor man who works hard for his living all day, what hath he to do, but in the morning to commend himself and his family to God, and so go forth to his labor? but you who abound, have a great deal of work to do, the great businesses that concern the public good of State and Church lie heavy upon your shoulders. Some think when they have great estates, they may live idly, that they have nothing to do but to spend their days in mirth and jollity; but certainly there are no men in the world who have greater work to do then Princes, Noblemen, Lord's, and such as are in place of dignity and power.

[ 2] Secondly, there is a greater variety of temptations in abundance, then in want. It is true, Poverty is not without its temptations, but Prosperity hath far more attending it. Flies come thickest to sweet things; so Beelzebub, which signifies the god of flies, the prince of devils, loves most to be amongst men who do most abound. Rats and Mice come to full barns, rather then to empty places; so the vermin of temptations do more haunt abundance then want. We read of Josephs portion, Deut. 33.13. Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth, and fullness thereof. Thus we find Joseph was very rich, but we read of no Tribe that was to suffer so much opposition as the Tribe of Joseph. Gen. 49.22. Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him. None of the Patriarchs did so much abound as Joseph; none were so sorely shot at and hated as he was. Travailers fling not at a tree that is empty, but at such as is full of fruit.

Thirdly, the temptations of those who abound, are [ 3] more suitable then the temptations of such as suffer want. There is a tediousness in the temptations that those which are in afflictions meet with, they are tempted to impatience, and despair, and shifting courses; these are tedious even to nature: but the temptations in abundance are to satisfy our lust, to have our will. Lay rats bane in the window, and the child is in greater danger, then if poison were mixed in Aloes.

Fourthly, Temptations in abundance are more subtle, [ 4] they insinuate into the soul, and bring in much evil by things lawful. Mar. 4.19. the temptations that come by riches are called the deceitfulness of riches.

Fifthly, But above all it is difficult to learn how to [ 5] abound, because prosperity affords so much food and fuel to men's lusts, by which they are heated, pampered, and so grow strong. You will not set a child upon a lusty pampered horse. The lust of pride, how is it fed by honors and riches, and what more unruly in the heart, then pride fed to the full? whereas in afflictions, the pride of men is almost starved. Hos. 13.6. They were filled, their heart was exalted, they have forgotten me. So uncleanness, men who have estates have fuel for that lust, and those who are above others, whom none dare meddle with, can satisfy it without control, this they account the bravery of their lives. The like may be said of Malice and Revenge.

The Scripture gives us many evidences of this, that it is harder to know how to abound, then how to want: As,

[ 1] First, the frequent and solemn charges of God to those that abound, to take heed to themselves, more then to those that want. Deut. 6.11, 12. When thou shalt have eaten, and art full, then beware lest thou forget the Lord. Oh would to God this Scripture were writ over your full table. And Chap. 8. ver. 12. lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein, &c. Then thy heart be lifted up and thou forget the Lord thy God. As if God should say, I am not so solicitous about you when you are in the wilderness, you will not so easily forget me when you are there, but when you are come to your houses, when your herds, your flocks, silver and gold are multiplied, oh then beware that you forget not the Lord. And Chap. 31. ver. 14, 15, 16. That thou mayest gather in thy corn, thy wine, and thine oil, that thou mayest eat and be full, take heed to yourselves that your hearts be not deceived. It is a good speech of Augustine, The virtue of faith in dangers is secure, and in security it is in danger.

[ 2] Secondly, we never read that ever a full or prosperous estate was so much as the occasion of the conversion of any to God: but we find in Scripture that an afflicted estate hath been blest to many for this end, 2 Chron. 33.12. Hos. 5.15. Job 33.14.

Thirdly, few of God's children have been the worse [ 3] for afflictions, but almost all of them, whom we read of in Scripture to have been in a prosperous estate, have been the worse for it. 2 Chron. 17.3. it is said, Jehoshaphat walked in the first ways of David. David's first ways were in his afflicted estate, and they were the best; notwithstanding all Solomon's wisdom, you see how foully he fell by his prosperity.

Fourthly, it hath been the way of God constantly to [ 4] keep his people down in a low estate, especially in the times of the Gospel. This holds forth to all the world, that it is a hard thing to know how to abound: for it the Saints were able to manage abundance as well as want, they should have it, in time of so great mercy, for they are heirs of the world.

[ 3] 3. The necessity of this lesson.

But though the lesson be very hard, yet it is very necessary.

First, if you abound, and know not how to abound, [ 1] you will have many creatures which you have use of continually crying to God against you, for the bondage you bring them under. Rom. 8.22. who are they that do most keep the creatures in bondage, but those who have the most plentiful use of them, and subject them to their lusts? These creatures cry, Oh Lord, we were made for thee, and we would be working for thee, who art the chief good, and the highest end; but here is a man that hath us at his command, and he forceth us to that which is contrary to our nature: This cry of the creatures is very sad against thee who dost abuse them; they were never made to be serviceable to thy lusts; thou art an oppressor of the whole Creation.

[ 2] Secondly, you who abound, and know not how to abound, you sin against much mercy. The abuse of mercy is the greatest aggravation of a man's sin. Deut. 32.6. Do you thus requite the Lord? 2 Sam. 12.8. It is miserable, when there shall be no other use of mercy, but to aggravate thy sin. Nehem. 9.25, 26. They delighted themselves in thy great goodness. Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their back. This Nevertheless is very dreadful; such a man is raised to a high estate and honor, Nevertheless he is a swearer, Nevertheless he is unclean, his family is profane.

[ 3] Thirdly, if you know not how to abound, you will grow extreme wicked. Job 21.13, 14, 15. They spend their days in wealth, therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? Jer. 2.7, 8. Their land is full of silver and gold, it follows, their land also is full of Idols. It may be thus said of many Families, They are full of riches, of the good blessings of God, and they are also as full of sin. What is the greatness of many men's spirits, but this, that they dare boldly sin against the God of heaven? they account it their excellency to go beyond others in wickedness, they glory in their shame, like those Nobles I have read of in the Isle of Samobarre in the East-Indies, who stigmatized themselves with a hot iron, in token of honor.

[ 4] Fourthly, if you learn not how to abound, you are the men who have your portion in this world, like those Ps. 17.14. I have read of Gregory, when he was advanced to high preferment, professed no Scripture was ever so terrible in his ears, as that, Luk. 6.24. Ye have received your consolation; it sounded in his ears as Jerome said that Scripture, Arise ye dead and come to judgment, sounded in his. If God should say to any of you, You shall have all your estares as full as ever, yea with a hundred fold increase, but that shall be your portion, all the good that ever you are like to have from me, there would because for you to wring your handss, to fall down upon your faces in the anguish of your souls, to cry and howl at the hearing of such a doom as this. For though it is true in regard of your sinfulness you should judge yourselves unworthy of the least crumb of bread, yet woe unto you that ever you were borne, if your portion should be the enjoyment of the whole world; you had need then learn how to abound; for if you do not, God thereby doth manifest that he hath separated you to this doom, to give you no other portion but what you have here.

Fifthly, you had need learn how to abound, for otherwise [ 5] there goes along with your abundance a secret curse of God. Psal. 69.22, 23. Let their table be made a snare to them, and that which should have been for their welfare, let it become a trap; but few understand this: it is their misery, yea a part of the curse that is upon them, for so it follows, Let their eyes be darkened that they see not.

Sixthly, you had need learn how to abound; for il [ 6] you do not, you will do abundance of hurt in the places where you live. A man who abounds, and hath not grace with his abundance, is a public evil to the Country where he lives. Those who are mean poor people, though they be wicked, yet they can do no great hurt; but a man who is in honor and esteem in the world, and hath a great estate, if he be not godly, he is very mischievous. A little weed in a garden is not very hurtful; but if there grows a great Elder-tree in the midst of it, it spoils all about it.

[ 7] Seventhly, your abundance will endanger your salvation if you learn not how to abound. Chrysostom upon the Hebrews saith, he wonders how any Governor can be saved; and our Savior, Matth. 19.24. saith, It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of heaven.

[ 8] Eighthly, if you learn not this lesson, if ever you be brought into afflictions, oh how grievous will they be! your abundance will prepare matter for the terrors of your consciences, yea it will make death very terrible, when you shall look back and consider how much you have had from God, and how little you have done for him; yea, how much ye have done against him: death will strain out the sweet, but leave the guilt.

4. The mystery of godliness there is in learning how to abound. 〈 in non-Latin alphabet 〉 , I am instructed.

The strength of reason may go far in ordering a prosperous condition so as not to be very offensive, but there is a great mystery of godliness in knowing how to abound in a Christian spiritual way.

1. A godly man learns to abound by being faithful, Prov. 28.20. A faithful man shall abound with blessings. Many think the only way to get abundance is by being false, by shifting courses; they dare not trust to the ways of faithfulness, they see a mighty Current of opposition against them, but the godly man desires neither to get nor to enjoy more in the world, then he may have by being faithful.

2. He learns to abound by often resigning up all his abundance to God, not by keeping it to his own proper advantage; Lord I profess all to be thine, to enjoy nothing but in order to thee; take all, improve all, lay out all for the praise of thine own name; by this he enjoys his abundance with more comfort and freedom of spirit. The oftener any thng is given up into God's hands, and comes out of them to us, the better it is; those men who having got anything out of God's hands once, dare not venture to put it into them again, enjoy not the comfort and blessing of what they have; that man who can daily as freely and cheerfully resign what he hath to God, as receive anything from him, is the only man that is blessed in what he enjoies in this world.

3. He seeks to preserve his estate, and to enrich himself by communicating what he hath to the necessities of others, and the public. This is a mystery to the world. Isaiah 32.8. The liberal man deviseth liberal things: and what then? so he may lose all he hath? No, by liberal things he shall stand. He thinks it more gain to part with anything to do good by, then to keep it for himself. 1 Tim. v. 17. Charge them that are rich in this world that they be not high minded, that they trust not in uncertain riches, but that they be rich in good works. Here is a way of being rich that the world is not acquainted with, by being rich in good works; the more he lays out in good works, the richer he is. God himself accounts his riches to be in the works of mercy, Ephes. 2.7. That he might show the exceeding riches of his grace, in his kindness towards us. The Apostle, 2 Cor. 9.8. brings this argument to move men to communicate their estates for the good of others; God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work.

4. He learns how to abound by moderating his affections in his abundance, by the moderation of his joy he increaseth his joy, Phil. 4.4, 5. Rejoice, and again rejoice. This is a good exhortation. Well then, let us let out our hearts to the uttermost in joy: nay, saith the Apostle, you must take care you keep your affections within bounds. Let your moderation be known to all men. You will have more solid comfort in the moderation of your affections, then others shall have in the greatest liberty they take to give up themselves to mirth and jollity.

5. By his abundance, his humility is increased; to be humble in the enjoyment of abundance is much, but to be humbled by it is a mystery. 2 Sam. 7.18. The Lord having spoken of great riches and honor he bestowed upon David, and would still further bestow upon him; he tells him his house should be great among the great men of the earth; was David's heart puffed up by this? No; Then (saith the Text) went King David, and sat before the Lord, and what is my house that thou hast brought me hitherto? wherefore thou art great oh God. Saul was little in his own eyes, before God made him great: But when he was made great, God was less esteemed by him. The greater David was, the less he was in his own eyes, and the greater was God in them; not, Lord I am a happy man, that I am made so great; but who am I, and what is my house? but thou art great oh Lord.

6. Though he judges himself unworthy of the least good he hath, yet his heart is raised in a holy manner above all his abundance; at the same time he judges himself unworthy of the least crumb, and yet he thinks all creatures in heaven and earth too low for him to be his portion, this is a mystery. No man knows in a spiritual way how to abound, but he who is above all his abundance. Luther speaking of that place, Whether we live, or whether we die, we are the Lord's: This, saith he, is not only to be understood in the Genitive case singular, Domini; but in the nominative plural: we are Domini, the Lord's of life and death, whether we die or live; though we be not Lord's of so much Land, of such Manors; we cannot Lord it over so many Tenants, yet over life and death we are Lord's; we can Lord it over them. Death takes away all your possessions and Lordships from you, but death is part of the possessions of the Saints, they are Lord's over it. 1 Cor. 3.22. Life, or death, or things present, or things to come, all are yours. A gracious heart who lies low under God and Christ, yet hath all other things under his feet; yea, the lower he lies, the more hath he; all the bravery, pomp, and glory of the world, under his feet: great is this mystery of godliness.

7. According to the increase of his abundance, he seeks a proportionable measure of holiness. Solomon desired much wisdom, because he had a great people to govern; men who have sensual hearts, think a little Religion is enough for a Gentleman or Nobleman; it is for poor men who have little else to mind or content themselves in, to look after Religion in the strictness of it. But if God gives a gracious man abundance, he doth not think that measure of grace that he had before, will serve his turn now, except God causeth his grace to abound as well as his estate and honor, he looks upon himself as miserable.

8. He is as much apprehensive and sensible of his dependence upon God in the height of prosperity, as in the depth of adversity. Hence Noblemen and Princes are taught by Christ to come every day to God's gate to beg their bread.

9. A godly man enjoys his abundance aright by getting all he hath sanctified to him by the Word and Prayer. 1 Tim. 4.4, 5. All a man hath is sanctified when it is consecrated to the last end, for God, and for the furtherance of eternal good; as time and place is sanctified when there is a consecration upon them for God; so when the blessing of God is upon my estate, all I have, so as all works to my eternal good in the glory of God, now it is sanctified to me.

But how comes it to be so?

By the Word and Prayer.

1. Through the Word of the Gospel, revealing the restitution of my right, forfeited by sin, yea a higher title then ever I had in Adam.

2. By the Word of Promise, which gives nothing without a blessing to it. If indeed I had what I enjoy merely in a natural way of general providence, I could not expect such a blessing; but now enjoying all by the Word, I enjoy it all in a spiritual way, all is sanctified to me. Hence of all men, Gentlemen and Noblemen have most cause to be much conversant in Scripture; it would be a sad charge upon any of you, who abound so much in the world, that you have not a Bible in your closets, or seldom look into it.

And by Prayer. The more any man hath, the more he had need to pray. Carnal men will pray much in affliction, but to be put on to prayer by prosperity, this is rare. Gentlemen had need pray more then poor men, Noblemen more then Gentlemen. But if this be a truth, certainly it is a mystery; few of you think so, fewer do so.

[ 5] 5. The excellency of this lesson.

1. When this is learned, grace in you will be very conspicuous; it will appear in the luster of it as a Diamond in a golden ring, or rather set in a Crown, sparkles, and is more glorious then in a dirty rag. Zech. 9.16. there is a Prophesy that the Saints shall be as the stones of a Crown lifted up; it is in part made good, when grace appears in the glory of it in you who are in eminent place.

2. You may do abundance of good: many souls will bless God for you, and for all the abundance you enjoy, of which there is so good an improvement. Blessed be God that ever such men lived in such places and times; the Cause of God, and the good of his Saints, how hath it been promoted by them! will not this be a greater good to you, then all your titles of honor, and bravery of your lives? Judges 5.9. My heart is towards the governors of the people which offer themselves willingly: Bless ye the Lord. Because of the great service that a rich man may do, Paul was so moved, when he had liked to have lost Sergius Paulus, the Deputy of the country, Act. 13.7, 8. &c. he set his eyes upon Elimas, who sought to turn him away from the faith, which he began to hearken after and embrace, and said, Oh full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

3. This argues much strength of grace, as the brains resisting abundance of vapors, so as not to be hurt by them, argues the strength of it.

4. From these who have learned thus, God receives most of that rent of praise and honor that is due to him for all the good things of the earth, he lets out to the children of men. You who are great Landlords, complain much that in these times you cannot receive your rents, they were never so ill paid as they are now: call yourselves to account, how well you pay your rents to the Lord, of whom you hold all you have. You esteem well of such as are certain and punctual in paying your rents, God esteems high of those who render to him in a constant way his rent for those many plentiful enjoyments they have in this world.

5. There is no fear that adversity, that any afflictions should do hurt to such who know thus how to use prosperity. If you can deliver yourselves from the deceits of the one, it will not be very difficult to resist the temptations of the other. Nulla infaelicitas frangit, quem nulla faelicitas corrumpit.

6. This is the more excellent, because it is so rare. Where is the man who is able to stand against the temptation of a prosperous estate? if Adversity hath slain her thousands, Prosperity hath slain her ten thousands. Rara virtus humilitas honorata.

7. How sweetly and comfortably may such die, who have honored God with their riches and honors? They may with a holy boldness in the close of all, look up to God, and say with Nehemiah, Chap. 13. verse. last, Remember me oh my God for good. Let God be remembered with your goods, and he will remember you for good.

6. He that will be skillful in this mystery of knowing how to abound, must learn also these lessons.

1. The lesson of the fear of God. Deut. 6.11, 12. God forewarnes his people that they should not forget him, when they enjoyed abundance of all good things. Ver. 13. he adds as a means thereunto, Thou shalt love the Lord thy God, and serve him. You must not presume to do what you list; let the fear of God be upon you to keep you from pride, wantonness, and licentiousness. We read of Nehemiah, Chap. 5. though he were in honor, and had much power in his hands to satisfy his will upon men as others did, they made their servants rule over the people, ver. 15. but so did not I, says he, why? because of the fear of God. My Lord's, God hath raised you high above others, much power is in your hands, take heed of abusing it to oppression. If your spirits be too generous and noble to oppress any yourselves take heed that your servants be not made to rule with rigor over the people. That great out-cry against Committees for rigorous oppressing, partial ways, and against some of your servants for exacting extreme fees, comes not it may be so high as to your ears; of all oppressions, the oppressions by servants, by men of mean quality, is the worst. Oh that you all could say, If others do thus, as for us we do not so, because of the fear of God; whatsoever other Lord's have done, do, or shall do, in the abuse of their power, and the great trust committed to them, God forbid we should do so, for the fear of God is upon us.

2. Learn the lesson of the different principles from whence creature comforts come, sometimes from Love, sometimes from Anger and hatred; the right understanding this, would cause you to be unsatisfied in all your abundance, till you know from what principle it flows. The very searching for satisfaction in this, would have great power upon your spirits, to order and regulate them in the enjoyment of your abundance.

3. Learn the lesson of your own unworthiness, why should God give you rather then others? who hath made you to differ?

4. Learn that all you have are talents that your great Lord hath betrusted you with to trade for him; you are but Stewards of what you have; you are to give an account of all; you had need then keep your books even. How can you give account of your mercies, when you cannor count them?

5. Learn that man is borne to labor, yea the greatest upon the earth not exempted; none of you are born to live like the Leviathan. Psal. 104.26. There is the Leviathan, whom hou hast made to play in the sea. You came not into the world, your lives are not continued for this end; there are other labors in the world besides servile, that God hath fitted for the most noble spirits.

6. Learn the excellency of spiritual riches, of true riches; the least degree of grace, yea every gracious work is more worth then heaven and earth, says Luther. He professed he preferred the understanding of one of the Psalms, above all the riches of the world. If we were got up to heaven, the earth would seem as little to us, as now we being upon the earth, the stars seem to be.

7. Learn that the least sin is a greater evil, then all earthly prosperity can be good. When you commit any one sin, in that you are more miserable, then you can be happy in all your honors & estates. If you were thoroughly instructed in this, then 1. you would take heed of getting or preferring riches or honors by any way of sin. Abraham would not have it said, that the King of Sodom made him rich: let it never be said that sin hath made me rich, or preserved me being so.

2. If you had learned this, whatsoever you have or shall get by sin, you will certainly restore to the uttermost of your power.

3. This would make you take heed of the abuse of what you have to sin: for it tells you you shall do yourselves more hurt by any sin, then all you have in the world can do you good.

8. Learn, this time of your life is the time that God hath set to provide for eternity. This would make you serious, and see need so to be; it would take off much of the vanity and jollity of your spirits, whereas now every thought that does but tend to any seriousness, you think is melancholy. This would make you take heed how you spend so much time in the enjoyment of the things of this world, or make any use of them, that might be the least hindrance to you in that great work you live for, this would cause you to improve all you have to the uttermost, for the furtherance of the Gospel and your own spiritual good. In doing thus, you will learn how to abound.

APPLICATION.

FIrst, you see of what great use Religion is to great men. You who are Noblemen and Gentlemen, who have great estates to leave to your children, are not your desires and endeavors that they may have breeding suitable to your estates you intend to leave them? how vile a thing is it in the eyes of all men, for one to have a great estate, but no breeding! he is a fool, he knows not how to manage his estate now he hath it, he will quickly embezell it away, and undo himself. Why should you not then account it a great evil for yourselves or children, to have honors and estates, but no skill to know how to use them for God, and the furtherance of your or their eternal good? It is only godliness learned in the school of Christ teacheth this. This is the most necessary, the most honorable breeding. Breed up your young heirs, and the rest of your children, in the knowledge, and as much as in you lies, in the love of godliness, that when they come to enjoy those fair estates they succeed you in, they may be eminent for the honor of God, and the good of their Country, in their generation. Be in love with godliness, ye rich men, and especially the Nobles of our Land; how happy were we if there were a hopeful succession of Nobility and Gentry! our sufferings are from the disaffection so many of these have had to Religion; I hope there is yet a time when godliness shall be honored upon the earth by great ones. Seek for grace for yourselves and posterity; God hath given you plenty of the lower springs, seek the upper.

[Use 2] 2. Those are rebuked who only take care to get abundance, but are not at all solicitous to learn how to abound. Jude 12. this among other characters is given of a wicked man, that he eats without fear, he takes in freely the delight of the creature; but there is no fear lest God should not have that glory that is due to him from it, this he minds not at all; we have not heretofore learned how to abound, Let us justify God in cutting us short now of what formerly we had; the abuse of abounding that was formerly, was most dreadful; if God should now only take off the excess there was in the Kingdom, though we be pinched for a while, the evil would not be much; our blood grew very rank by our fat pastures. No marvel though God now lets us blood. Luther speaking of excess in meats and drinks in his time, hath this speech, If Adam did now rise again and see the madness of all sorts of men, I believe he would stand senseless through sudden astonishment.

Few places in the world have been guilty of greater excess then we have been. I have heard of a Nobleman in this Kingdom that said, Fifteen hundred pounds a year was little enough to keep him sweet with linen. Surely his body was not like Alexanders. The hand of God is at this time heavy upon many of the Nobility and Gentry of the Land, it is most righteous that his sore displeasure should be shewn against that extreme wanton excess there was among them, prostrating those good blessings of God wherein they abounded, to the satisfying their base lusts. Let those who yet abound, take heed of this; the sin in itself it is very great; but when it hath these aggravations, it is vile indeed.

1. If you abuse your abundance, when others suffer want, when thousands are ready to perish for want of necessaries, as at this day, how great is then your sin before God? it hath now a loud cry in God's ears against you.

2. When God hath raised you from mean beginnings, the more remarkable God's hand appears in giving you abundance, the greater is your sin in the abuse of it.

3. If your estates have been preserved through many difficulties, and that divers times when you have even given all for gone, yet God hath come in and continued to you the enjoyment of a very full estate. What do you think in your consciences was God's end in continuing it to you? Was it that you should yet have farther opportunity to satisfy your lusts, and to be hinderers of good, and promoters of evil in the places where you live? God forbid.

4. If you enjoy your estates still, notwithstanding your consciences tell you that you have been guilty of very great abuse of them: What a wonder is it that God hath not violently rent away all from thee, or thee from what thou hast thus abused all this while; and dost thou continue to provoke God against thee still? is not thy former abuse of mercies enough, and too much, but wilt thou add farther? The Lord strike thy heart.

5. If the mercies thou hast be renewed mercies, after grievous afflictions have been upon thee, after God hath brought thee low, he hath restored a great deal again, it may be as much, if not more then you had formerly, and will you again abuse his mercies? with what face wilt thou look upon God, when thou shalt come to give an account of this?

6. If in times of opportunities of great service, God gives thee abundance, and thou dost now instead of taking the opportunity, mind nothing else but to satisfy thy lust, living uselesly in all that abundance thou enjoyest, thou art vile in God's eyes; if some other had half thy estate and means of doing good that thou hast, how useful would he be! God should have much service from him, he would bless God for those opportunities thou mindest not at all. If there be any light of conscience in thee, oh that it might cause some misgiving thoughts to arise in thee, that may wound thy heart this day for this thy great sin.

7. If after thou hast promised to God in a solemn way, that if he shall preserve thy estate, or restore thee to the enjoyment of it, thou wilt give it up to his honor; many thousands in this Kingdom have done thus of late in their earnest seekings of God for their preservation and deliverance. If when God shall settle thee again, thou forgettest him, regarding little the making good thy engagement to him, know, that not only sin, but sin with a high aggravation is upon thee.

8. If together with thy abundance the means of grace doth also abound, whereby thou mightest learn how to abound, and yet thou dost not know, nay you little mind it, this still increaseth the guilt of thy sin. If it were in times of Popery, of darkness, it were not so much; but being at such a time, the guilt of thy sin is raised very high.

Seeing there is so much required to this learning how [Use 3] to abound, let those who have not abundance, have their desires after it moderated; you who are poor, be not too much troubled with the thoughts of your poverty; be not so impatient and impetuous in your desires after riches; do not envy those who are above you; you see what a hazard there is of miscarriage in the enjoying abundance, it may be God saw that you did not know how to abound, therefore hath he in mercy denied that to thee, that in wrath he hath given to others. Let thy heart be quiet, and submit to God, in that condition God hath set thee.

4. You who have rich friends, you see what cause you have to pray much for them, they are set in slippery places, no men have more need of prayers then they.

5. But the close of all is a word of Exhortation. Set your hearts to these truths God hath this day set before you. Right Honorable and beloved, consider what a mercy it is to you, that the greatest work you have to do, is to improve mercies. The work of thousand thousands is to get mercies, you have them, and all you have to do from morning to night is to bless God for mercies, and to improve them. If God hath taught you this lesson to know how to abound, bless his Name. What? all this honor, this great estate, and heaven too? What? shall these things which are means of undoing others, help forward my salvation? how excellent is thy loving kindness, oh Lord!

While you are above and abound, let your hearts be kept sensible of the mean, low condition of others, of 〈1 page duplicate〉 〈1 page duplicate〉 their straits, their oppressions; let it be your honor to relieve the oppressed: 2 Cor. 8.7. As ye abound in everything, see you abound in this grace also. He means the grace of liberality. 2 Sam. 24.23. it is said of Araunah, he gave like a King. Some of you have gloried, that you have spent like Princes; let it be rather your glory, that you give like Princes. You have been means to help this oppressed Kingdom, now, as Ier. cap. 28. ver. 29. presented his supplication, that he might not return to the house of Jonathan to die there; so we this day to your Lordships, let us not be brought again into bondage, and have nothing to lighten our bondage, but a new name.

Let not violence be used to force people to things spiritual that they know not, if those who now have but food and raiment should have great penalties inflicted upon them for not submitting to what they yet have had no means to instruct them in; how grievous would it be? The Votes of Parliament are to be honored, and the judgment of an Assembly of godly and learned men is not to be slighted; but that which must subject men's consciences in matters concerning Christ and his worship, must be light from the word. Let not the greatness of your power be exercised upon those who do what they can to know the mind of Jesus Christ, and would fain understand and practice more; only they dare not go further then they see Christ before them. You cannot say men are obstinate and will not see, for what means hath the generality of the Kingdom had to see ground out of Scripture for such great changes?

To use force upon people before they have means to teach them; is to seek to beat the nail in by the hammer of authority, without making way by the wimble of instruction. Indeed, if you have to deal with rotten or soft sappy wood, the hammer only may make the nail enter presently; but if you meet with sound wood, with heart of oke, though the hammer, and hand that strikes be strong, yet the nail will hardly go in; it will turn crooked or break; or at least, if it enters, it may split that wood it enters into; and if so, it will not hold long: you have not your end, consider you have to deal with English consciences; there is no country so famous for firm strong okes as England; you will find English consciences to be so.

My Lord's, you are advanced to high power and honor in a Kingdom, where Christ hath as many dear Saints of his, as (I had almost said) in all the world besides; he expects you should use them kindly; they have been faithful to you, even such as cannot fully come up to you in some things you have published to the world; where hath any one of them (though cried out upon, as troublers of the Kingdom) falsified their trust in anything you have committed to them? you sit here in peace, and enjoy your honors with abundance of mercies; in part through the blessings of God upon their faithfulness and courage in venturing their lives for you: God forbid you should fall upon them, when your turns are served by them. Listen not to any who shall whisper such suggestions, or boldly vent such things as tend to the exasperation of your spirits this way. There is a great outcry against the toleration of all religions, & we are willing to join against such a toleration; but that which fills the mouths of many in this, is the heat of their spirits against those that differ from them in anything, that they might with the more strength be able by this to strike at them: suffer not your power to be abused to serve men's designs, be faithful with God, encourage those that fear him, & God will take care of your honors; he will do good to you, and your posterity after you.

Do not hearken to those who tell you these men would lay all level, they would make no difference between the Noble-man, and Trades-man. Yes; we know honor is to be given to whom honor belongs, God hath made a distance between man and man, it is fit it should be acknowledged and observed.

There is no such way to preserve and increase your honors, as by joining to those whom you are sure to find faithful. Account the service of God your greatest honor. 2 Pet. 1.17. it is said of Christ, he received honor and glory when there came a voice from the excellent glory, This is my beloved Son in whom I am well pleased. If it be the glory, the excellent glory of Christ, to please his Father; surely it must needs then be yours. Let godliness be set up by you in these latter times, God is about to advance Religion, and happy are you that ever you were born, if you be made instrumental for it.

Let there be something spared out of that abundance God hath given you for the furtherance of the Gospel; how great the want of able men fitted for the Ministry is, the woeful dark places of the Kingdom give sad testimony, except God persuade the hearts of those who are of estates, and have power to help, dreadful darkness will come upon a great part of the Kingdom, before we are aware. There are now many hopeful youths godly, and fitted for the University; in the Western parts; especially, where their parents have been plundered, spoiled of their estates, now wholly disenabled to maintain them at the University. Here are crying objects of charity, yea, the relieving of them that they may be fitted for the ministry, would be a work fit for the charity and piety of a State to be exercised in. If Learning be not maintained, not only Ignorance, but Barbarism will come in upon us; the Lord deliver us from that judgment of an ignorant Ministry. I this day in the Name of Jesus Christ beseech you, who have had your estates, or a great part of them preserved, that before you sleep, you would in your secret thoughts separate something for this so great, so good a work; this would be a good testimony of your thankfulness to God for the preservation of them from the common burning. If some of you would but set aside so much for the promoting of the preaching of Jesus Christ as you have heretofore spent upon your dogs, the blessing of many souls may be upon you and your posterity; and if hereafter yourselves or some of your children should come into such congregations, to whom you have been the means of sending the Gospel, and you or they should hear that people blessing God for those who were the instruments of so great a blessing to their souls, would not this be a more delightful sound in your or their ears, then a cry of dogs? The same charge that heretofore went for that, would help very much in this so great a work, so worthy of those who profess they live and enjoy all they have, that they may promote the honor of Jesus Christ in their generation.

And further, I beseech your Lordships, that the door of the preaching of the Gospel may not be straitened, to keep those out of it, who have hearts to it, and abilities fitted for it.

There are at this day, thousands of Congregations in England, who want able Preachers, especially in remote parts, as Cumberland, Westmorland, divers parts of York-shire, many live like Heathens, scarce knowing that Jesus Christ is come in the flesh, whether there be a Christ, or a holy Ghost or no. Now there are divers godly, learned young men, who have been called into those parts, and have been willing from their pity to those poor souls, to quit those places, in Lord's, Knights, and Gentlemens houses, where they had comfortable maintenance, to go into those places; but they not having yet studied the Controversies of Church-government, could not for the present see sufficient ground to satisfy their consciences in that way of Ordination, by a company of Ministers of several Congregations, made up into a Presbytery, only by the Civil power, limited to the power of Ordination, having no Church act to make them a Presbyterie, nor no power of government in them; or if government that extended beyond their ministerial charge for Word and Sacraments, there being so many Controversies in this point, and being new to most men, it is no marvel though young men who are conscientious, and love to search into things that they may understand that which may bear up their consciences, have doubts arising, which for the present they know not how to satisfy themselves in: Now shall these who are every way (otherwise) fitted for the Ministry, be denied the preaching of the Gospel in such remote dark places of the Kingdom, though they agree in all other things with their brethren, merely because they cannot satisfy themselves in this scruple of conscience? God forbid.

I do not here stand to plead fought a liberty for every man to step up into the Pulpit that will; it is fit men should be examined and approved of, and so sent to this work; but that I plead for, is, that men subjecting themselves to what examination you please, and having full testimony for learning and godliness, may not be not laid aside from preaching merely because they have not that Ordination that is now appointed for such as shall enjoy Livings and Ecclesiastical preferment in the Kingdom.

Yea farther, I humbly desire to present this to your Honors, that when men come to be examined for places, the judgment of such who are willing to conceal them, that they might not make disturbance, may not be drawn forth by having questions put to them, What they think of that Presbyterial Government that is now set up? and if they yet are not satisfied in their consciences about it, then to be dismissed. I am not now disputing about what you have determined, God and your Lordships have called me to another place, where I have spoke my conscience about it: But this is all I say here, Is not this way of Government presented to your Lordships only, that it may be? is it established by you, as that which ought to be Jure Divino? are you then so certain of this or that way of Ordination appointed, that you can take it upon your consciences it is of such necessity, that it is fitter millions of souls should never come to know Jesus Christ, then this way of Ordination & Government should not be observed and submitted to? If Congregations should make their moans to God, Oh Lord, we here sit in darkness and the shadow of death, we have none sent to us to show us thy ways, to reveal Jesus Christ, to break the bread of life to us; such able and godly men are willing to come amongst us out of pity to our souls, but there are questions about Ordination and Presbyteries that men who are in power do so much stand upon and stick to (which ye • are very controversial among godly and learned men, and many of themselves have but of late looked into) that because they are scrupled, we must still continue in our darkness; these men who would bring us the light of the Gospel, must not come amongst us: would not such a moan as this made to Christ from poor souls who are ready to receive the Gospel break your hearts? I am persuaded it would.

I have no more to say, but to express my desires to heaven, that God would crown the enjoyment of your Honors, your power, your estates here, with his grace, and your souls and bodies with glory before his Saints and blessed Angels in the day of Jesus Christ.