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 enjoyes, so as neither to prize them too low nor too high. Honours and riches are in themselves the good blessings of God, they come out of Gods 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 wayes of God, as good utensils for Gods service, giving you larger opportunities for the work of the Lord, then those have who are poore. I beseech you, Right Honourable, 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 honours 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 honours and estates, by the oppor­tunity of your service. A poore man may be as precious to God as you, but he can doe but little for him, be­cause he hath not those outward helps that ye have. You enjoy great mercies, but wherein lyes the excel­lency of them? can you say as in the presence of God, I blesse 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 ho­nour his Name, which otherwise I should not have? Many great men make the estimate of their honours and estates to be this, they have more ability and op­portunity [Page 18] by them to satisfie their lusts without con­troll, 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 signes of a good condition, more then a painted face is a signe of a good complexion. You would be loth 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 goodnesse of the constitution of her body, as honours 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 goodnesse in you, to use them for good; as a mans cloathes first warmed by the heat of the body, and then they heat, they are good things; but mans happinesse is not in the having them, nor his misery in the want of them, they make no great difference in mens estates.

2 Secondly, when a man knowes how to proportion the use of what he enjoyes, 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 owne, and he had enough: Zeno replyed, If your Cook should put two or three handfuls of salt into your meat more then was fit, and should say, He [Page 19] 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 mourne as well as to rejoyce; at some times you may take a more free use of the creature, at other times you must deny your selves. It was a great charge of God upon those, Esay 22.12, 13. when God called to weeping and to mourning, there was joy and gladnesse, eating flesh and drinking wine.

Thirdly, when a man can so use his abundance, as to 3 avoid the temptations that goe along with it, he is a wise man that can doe so. If you give children fish with many small bones, they know not how to eat the fish without choaking themselves. In prosperity there are many small bones, there is much danger, it requires much wisdome to take the good, and avoid the evill: 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 weaknesse to have need to deny ones selfe 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 sweetnesse of your abundance, not con­sidering what poyson of temptation may lye in it, and so swallowing downe all, you are undone by it. The pro­sperity of fooles destroyes them, (sayes Solomon. Ei conciliandae pacis & con­cordiae cum Lu­thero idem ac­cidisse, quod illis qui prae nimia avidita­te etiam faeces haurirent.) It was said of Bucer, that he was so eager of peace with Luther, that he was like to a man that through much greedinesse 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 knowes how to abound, when 4 [Page 20] he can have command over his spirit in the use of what he enjoyes; 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 liberall use of the creatures, but by them are made unfit for holy duties, you now are brought under the power of them, you doe not enjoy them. How seldome 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 poure 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 Fiftly, then doth a man know how to abound, when he so enjoyes what he hath, as he is ready to part with it for God. They who have lived at a high rate all their dayes, now cannot live low; they will rather venture to break their consciences, or doe any thing, rather then to be meane. But when a man can say, Lord, if thou hast any other way to honour thy Name by me, then in the enjoyment of what I have, here I am, doe 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 mens 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 [Page 21] cry out, They are undone; these men never knew how to abound.

Sixtly, 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 satisfie them, but God in them; the creature is but the channell that lets God into their hearts. Esay 6.3. The whole earth is full of thy glory, Plenitudo toti­us terrae gloria ejus. so you have it in your books, but it is more proper to read it thus, His glory is the fulnesse of the earth. When a man can say, It is the glory of God that is the fulnesse of my ho­nour, and my estate, and of my comforts, it is commu­nion with God that I enjoy in these, that rejoyceth my soule: it is true, the Ordinances are the speciall chanels that let out Gods goodnesse to me; yet that sweetnesse 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 sayes, 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 honour from God, but he must have the God of that honour; all the riches in the world cannot satisfie him, except he hath the God that gave him those riches. When thy heart can be carryed quickly through the creatures, to enjoy God as the fulnesse 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 fountaine 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; [Page 22] not how to keep it to himselfe, but how to improve it for God, and the Publique, and the reliefe of his Bre­thren, according to what he is able, when he improves his honour to lift up Gods honour 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 himselfe, but for his Master.

8 8. When some afflictions that you meet withall in your prosperity, are not hinderances 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 thankfulnesse 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 crost in the want of having the bowing of Mordecai's knee; all the honour 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 Naboths vineyard, he is sick, and will not eate. A small thing laid upon a mans 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 knowes how to abound, when in his abundance he knowes himselfe; few men know them­selves, when they are raised by prosperity. Psal. 9.20. Put them in feare 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 onely to give them content. [Page 23] Right Honourable, while I am mentioning of these things, see what cause you have to be humbled, to fall downe before the Lord this day; you have enjoyed a­bundance, but either you have not been in the schoole of Christ, or you have been but ill proficients in it. How few of you have learned thus to abound? Let this be the matter of your humiliation in the dayes 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 cōditions 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 unthank­full, you must needs acknowledge, that in comparison of them, you abound in mercies. You think their lesson, how to beare patiently such great afflictions as are upon them; is very hard; but the truth is, of both, you have the hardest lesson to learne. 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-roome enough, they care not; but your greatest danger is in your sea-roome. It is a saying of Augustine, and a very true one, Difficilius est pugnare cum libidine, quam cum cruce. Aug Omne malum facilius vinci­tur quam vo­luptas. Cypr. It is a harder thing to fight with a mans lusts, then to fight with the crosse: And of Cyprian, There is no evill but is easier overcome then pleasure. There is more skill required to manage an East-Indie Ship, then a Boat in the Thames. The warme beames of the Sunne gets the Travellers cloak sooner from him, then the wind and stormes can doe. Many who fled for Religion in [Page 24] Queen Maries time, knew how to want; but comming againe in Queen Elizabeths 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; Elisaeus cum magno honore & saeculi dig­nitate prophe­tiae donum ha­buit; Elias pro­fugus & perse­cutus. Aug. de Mirab. l. 2. c. 26. but it melted before the heat of the Sunne. 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 wildernesse; but Elisha was to live at Court, and therefore he had need of a double spirit, that he might know how to carry him­selfe.

1 First, there are more duties required of men who a­bound, then of those who want. A poore man who works hard for his living all day, what hath he to doe, but in the morning to commend himself and his family to God, and so goe forth to his labour? but you who abound, have a great deale of work to doe, the great bu­sinesses that concern the publique good of State and Church lye heavy upon your shoulders. Some think when they have great estates, they may live idly, that they have nothing to doe but to spend their dayes in mirth and jollity; but certainly there are no men in the world who have greater work to doe then Princes, No­blemen, Lords, 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 farre more at­tending it. Flyes come thickest to sweet things; so Beelzebub, which signifies the god of flies, the prince of devils, loves most to be amongst men who doe most a­bound. Rats and Mice come to full barnes, rather then [Page 25] to empty places; so the vermine of temptations doe more haunt abundance then want. We reade 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 sunne, and for the precious things put forth by the moone, and for the chiefe things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth, and fulnesse thereof. Thus we finde Joseph was very rich, but we reade of no Tribe that was to suffer so much opposi­tion as the Tribe of Joseph. Gen. 49.22. Joseph is a fruit­full bough, even a fruitfull 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 sutable then the temptations of such as suffer want. There is a tediousnesse in the temptations that those which are in afflictions meet with, they are tempted to impatience, and despaire, and shifting courses; these are tedious even to nature: but the temptations in abun­dance are to satisfie our lust, to have our will. Lay rats bane in the window, and the child is in greater danger, then if poyson were mixed in Aloes.

Fourthly, Temptations in abundance are more sub­tile, 4 they insinuate into the soule, and bring in much evil by things lawfull. Mar. 4.19. the temptations that come by riches are called the deceitfulnesse of riches.

Fiftly, But above all it is difficult to learn how to 5 abound, because prosperity affords so much food and fuell to mens lusts, by which they are heated, pampered, and so grow strong. You will not set a child upon a [Page 26] lusty pampered horse. Difficile est esse in honore, fine tumore. Bern. The lust of pride, how is it fed by honours 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 un­cleannesse, men who have estates have fuell for that lust, and those who are above others, whom none dare meddle with, can satisfie it without controll, 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 solemne 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 wildernesse, 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 multiplyed, oh then beware that you forget not the Lord. And Chap. 31. ver. 14, 15, 16. That thou maist gather in thy corne, thy wine, and thine oyle, that thou maist eate and be full, take heed to your selves that your hearts be not deceived. Virtus fidei pe­riculis secura, securitate peri­clitatur. It is a good speech of Augustine, The ver­tue of faith in dangers is secure, and in security it is in danger.

2 Secondly, we never reade that ever a full or prospe­rous estate was so much as the occasion of the conversi­on [Page 27] of any to God: but we finde 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 Gods 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 wayes of David. Davids first wayes were in his afflicted estate, and they were the best; not­withstanding all Solomons wisdome, you see how fouly he fell by his prosperity.

Fourthly, it hath been the way of God constantly to 4 keep his people downe in a low estate, especially in the times of the Gospell. 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 heyres 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 doe most keepe the creatures in bondage, but those who have the most plentifull 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 chiefe 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 [Page 28] lusts; thou art an oppressor of the whole Creation.

2 Secondly, you who abound, and know not how to abound, you sinne against much mercy. The abuse of mercy is the greatest aggravation of a mans sinne. Deut. 32.6. Doe 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 sinne. Nehem. 9.25, 26. They de­lighted themselves in thy great goodnesse. Neverthelesse they were disobedient, and rebelled against thee, and cast thy law be­hind their back. This Neverthelesse is very dreadfull; such a man is raised to a high estate and honour, Neverthelesse he is a swearer, Neverthelesse he is uncleane, his family is prophane.

3 Thirdly, if you know not how to abound, you will grow extreame wicked. Job 21.13, 14, 15. They spend their dayes in wealth, therefore they say unto God, De­part from us, for we desire not the knowledge of thy wayes. What is the Almighty, that we should serve him? Jer. 2.7, 8. Their land is full of silver and gold, it followes, 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 sinne. What is the greatnes of many mens spirits, but this, that they dare boldly sin against the God of heaven? they account it their excel­lency to goe beyond others in wickednesse, 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 honour.

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 Gregorie, when he was advanced to high preferment, profest no Scripture was ever so terrible in his eares, as that, Luk. 6.24. Ye have received your consolation; it sounded in his eares as Jerome said [Page 29] that Scripture, Arise ye dead and come to judgement, 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 shal be your portion, all the good that ever you are like to have from me, there would be cause for you to wring your handss, to fall down upon your faces in the anguish of your soules, to cry and howl at the hearing of such a doom as this. For though it is true in regard of your sinfulnesse you should judge your selves unworthy of the least crumme 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 doe not, God thereby doth manifest that he hath separated you to this doome, to give you no other portion but what you have here.

Fiftly, 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 fol­lowes, Let their eyes be darkned that they see not.

Sixtly, you had need learne how to abound; for il 6 you doe 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 publique evill to the Countrie where he lives. Those who are meane poore people, though they be wicked, yet they can doe no great hurt; but a man who is in honour and esteeme 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 hurtfull; but if there growes 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. Chrysostome up­on the Hebrewes saith, he wonders how any Gover­nour can be saved; and our Saviour, Matth. 19.24. saith, It is easier for a Camell to goe through the eye of a needle, then for a rich man to enter into the Kingdome of heaven.

8 Eightly, if you learn not this lesson, if ever you bee brought into afflictions, oh how grievous will they be! your abundance will prepare matter for the terrours 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 mysterie of godlinesse there is in learning how to abound. [...], I am instructed.

The strength of reason may goe farre in ordering a prosperous condition so as not to be very offensive, but there is a great mystery of godlinesse in knowing how to abound in a christian spirituall way.

1. A godly man learnes to abound by being faith­full, Prov. 28.20. A faithfull 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 wayes of faithfulnesse, 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 faithfull.

2. He learnes to abound by often resigning up all his abundance to God, not by keeping it to his own proper advantage; Lord I professe 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 en­joyes his abundance with more comfort and freedome [Page 31] of spirit. The oftner any thng is given up into Gods hands, and comes out of them to us, the better it is; those men who having got any thing out of Gods 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 dayly as freely and cheerfully resign what he hath to God, as receive any thing 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 publick. This is a mysterie to the world. Isay 32.8. The liberall man deviseth liberall things: and what then? so he may lose all he hath? No, by liberall things he shall stand. He thinks it more gain to part with any thing to doe good by, then to keep it for himselfe. 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 layes out in good works, the richer he is. God himselfe accounts his ri­ches to be in the works of mercy, Ephes. 2.7. That he might shew the exceeding riches of his grace, in his kindnesse 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 yee alwayes 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. Rejoyce, and again re­joyce. 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 [Page 32] 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 honour he bestowed upon David, and would still further bestow upon him; he tels him his house should be great among the great men of the earth; was Davids heart puffed up by this? No; Then (saith the Text) went King David, and sate 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 lesse estee­med by him. The greater David was, the lesse 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 himselfe unworthy of the least good he hath, yet his heart is raised in a holy manner above all his abundance; at the same time hee judges himselfe unworthy of the least crumme, and yet he thinks all creatures in heaven and earth too low for him to be his portion, this is a mysterie. No man knowes in a spirituall way how to abound, Sive vivimus, sive morimur, Domini sumus; non tantum Genitivo casu, sed Nominat. plur. vitae & morti domina­mur. but he who is above all his abundance. Luther speaking of that place, Whe­ther wee live, or whether wee dye, wee are the Lords: This, saith he, is not only to be understood in the Geni­tive case singular, Domini; but in the nominative plural: we are Domini, the Lords of life and death, whether [Page 33] we dye or live; though wee be not Lords of so much Land, of such Mannors; we cannot Lord it over so ma­ny Tenants, yet over life and death we are Lords; 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 Lords 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 mysterie of godlinesse.

7. According to the increase of his abundance, he seeks a proportionable measure of holinesse. Solomon desired much wisdome, because he had a great peo­ple to govern; men who have sensuall hearts, think a little Religion is enough for a Gentleman or Noble­man; it is for poore men who have little else to minde or content themselves in, to look after Religion in the strictnesse 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 turne now, except God cau­seth his grace to abound as wel as his estate and honour, he lookes upon himselfe as miserable.

8. He is as much apprehensive and sensible of his dependance upon God in the height of prosperitie, as in the depth of adversitie. Hence Noblemen and Princes are taught by Christ to come every day to Gods gate to beg their bread.

9. A godly man enjoyes 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 eternall good; as time and place [Page 34] 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 eternall 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 sinne, 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 meerly in a naturall way of general providence, I could not expect such a blessing; but now enjoying all by the Word, I enjoy it all in a spirituall 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 seldome look into it.

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

5 5. The excellency of this lesson.

1. When this is learned, grace in you will be very conspicuous; it will appeare in the lustre of it as a Dia­mond in a golden ring, Magna faelici­tatis est, à faeli­citate non vin­ci. Aug. or rather set in a Crowne, spar­kles, and is more glorious then in a dirty rag. Zech. 9.16. there is a Prophesie that the Saints shall be as the stones of a Crowne 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 doe abundance of good: many soules will blesse 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 honour, and bravery of your lives? Judges 5.9. My heart is towards the governours of the people which offer themselves willingly: Blesse ye the Lord. Because of the great service that a rich man may doe, 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 turne him away from the faith, which he began to hearken after and embrace, and said, Oh full of all subtil­ty and all mischief, thou child of the devil, thou enemy of all righteousnesse, wilt thou not cease to pervert the right wayes of the Lord?

3. This argues much strength of grace, Magni pectoris inter secunda moderatio. Sen. as the braines resisting abundance of vapours, 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 honour 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, complaine much that in these times you cannot receive your rents, they were never so ill paid as they are now: call your selves to account, how well you pay your rents to the Lord, of whom you hold all you have. You esteeme well of such as are certaine and punctuall in paying your rents, God esteemes high of those who render to him in a constant way his rent for those ma­ny plentifull enjoyments they have in this world.

5. There is no fear that adversity, that any afflictions [Page 36] should doe hurt to such who know thus how to use pro­sperity. If you can deliver your selves 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 slaine her thousands, Prosperity hath slain her ten thousands. Rara virtus humilitas honorata.

7. How sweetly and comfortably may such dye, who have honoured God with their riches and honours? They may with a holy boldnesse in the close of all, look up to God, and say with Nehemiah, Chap. 13. vers. last, Remember me oh my God for good. Let God be remembred with your goods, and he will remember you for good.

6. He that will be skilfull in this mysterie of knowing how to abound, must learne also these lessons.

1. The lesson of the feare 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 addes as a meanes thereunto, Thou shalt love the Lord thy God, and serve him. You must not presume to doe what you list; let the feare of God be upon you to keep you from pride, wantonnesse, and licentious­nesse. We reade of Nehemiah, Chap. 5. though he were in honour, and had much power in his hands to satisfie his will upon men as others did, they made their ser­vants rule over the people, ver. 15. but so did not I, sayes he, why? because of the feare of God. My Lords, 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 oppresse any [Page 37] your selves take heed that your servants be not made to rule with rigour over the people. That great out-cry a­gainst Committees for rigorous oppressing, partiall wayes, and against some of your servants for exacting extreame fees, comes not it may be so high as to your eares; of all oppressions, the oppressions by servants, by men of meane quality, is the worst. Oh that you all could say, If others doe thus, as for us we doe not so, because of the feare of God; whatsoever other Lords have done, doe, or shall doe, in the abuse of their power, and the great trust committed to them, God forbid we should doe so, for the feare of God is upon us.

2. Learne the lesson of the different principles from whence creature comforts come, sometimes from Love, sometimes from Anger and hatred; Admonēdi sunt qui hoc mundo prosperantur, ut solerter con­siderent praes [...]r­ti vitae prospe­ritas, aliquando datur ut ad me­liorem vitam provocet, ali­quando ut in ae­ternum plenius damnet. Greg. the right under­standing this, would cause you to be unsatisfied in all your abundance, till you know from what principle it flowes. 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. Learne the lesson of your own unworthinesse, why should God give you rather then others? who hath made you to differ?

4. Learne 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. Learne that man is borne to labour, 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 [Page 38] for this end; there are other labours in the world besides servile, that God hath fitted for the most noble spirits.

6. Learne the excellency of spirituall riches, of true riches; the least degree of grace, yea every gracious work is more worth then heaven and earth, sayes Lu­ther. He professed he preferred the understanding of one of the Psalmes, above all the riches of the world. If we were got up to heaven, the earth would seeme as little to us, as now we being upon the earth, the starres seeme to be.

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

2. If you had learned this, whatsoever you have or shall get by sinne, 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 sinne: for it tells you you shall doe your selves more hurt by any sinne, then all you have in the world can doe you good.

8. Learne, 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 seriousnesse, you think is melancholy. This would make you take heed how you spend so much time in the enjoyment of the [Page 39] things of this world, or make any use of them, that might be the least hinderance 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 owne spirituall good. In doing thus, you will learne 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 endeavours that they may have bree­ding sutable 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 foole, he knowes not how to manage his estate now hee hath it, he will quickly embezell it away, and undoe him­selfe. Why should you not then account it a great evill for your selves or children, to have honours and estates, but no skill to know how to use them for God, and the furtherance of your or their eternall good? It is onely godlinesse learned in the schoole of Christ teacheth this. This is the most necessary, the most honourable bree­ding. Breed up your young heyres, and the rest of your children, in the knowledge, and as much as in you lies, in the love of godlinesse, that when they come to enjoy those faire estates they succeed you in, they may be eminent for the honour of God, and the good of their Countrey, in their generation. Be in love with godli­nesse, ye rich men, and especially the Nobles of our Land; how happy were we if there were a hopefull suc­cession [Page 40] 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 god­linesse shall bee honoured upon the earth by great ones. Seek for grace for your selves and posterity; God hath given you plenty of the lower springs, seek the upper.

Vse 2 2. Those are rebuked who onely take care to get abundance, but are not at all solicitous to learne how to abound. Jude 12. this among other characters is given of a wicked man, that he eates without feare, he takes in freely the delight of the creature; but there is no feare lest God should not have that glory that is due to him from it, this he mindes not at all; we have not hereto­fore learned how to abound, Let us justifie God in cut­ting us short now of what formerly we had; the abuse of abounding that was formerly, was most dreadfull; if God should now onely take off the excesse there was in the Kingdom, though we be pinched for a while, the evill would not be much; our bloud grew very ranke by our fat pastures. No marvaile though God now letts us bloud. Luther speaking of excesse in meates and drinkes in his time, Si nunc Adam resurgeret, & videret hanc insaniam omni­um ordinum, profecto credo quod prae stu­pore tanquam lapis staret. Luth. in Gen. c. 3. hath this speach, If Adam did now rise again and see the madnesse of all sorts of men, I beleeve he would stand senslesse through sudden astonishment.

Few places in the world have been guiltie of grea­ter excesse then we have been. I have heard of a Noble­man in this Kingdome that said, Fifteen hundred pounds a yeare was little enough to keepe him sweet with linnen. 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 extreame wanton excesse there was among [Page 41] 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 it self 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 sinne before God? it hath now a loud cry in Gods eares a­gainst you.

2. When God hath raised you from meane begin­nings, the more remarkable Gods hand appeares in gi­ving you abundance, the greater is your sinne 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 doe you think in your consciences was Gods end in continuing it to you? Was it that you should yet have farther opportunity to satisfie your lusts, and to be hin­derers of good, and promoters of evill in the places where you live? God forbid.

4. If you enjoy your estates still, notwithstanding your consciences tell you that you have been guiltie 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 adde farther? The Lord strike thy heart.

5. If the mercies thou hast be renewed mercies, after [Page 44] grievous afflictions have been upon thee, after God hath brought thee low, he hath restored a great deale a­gaine, it may be as much, if not more then you had for­merly, and will you againe 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 satisfie thy lust, living uselesly in all that abundance thou en­joyest, thou art vile in Gods eyes; if some other had half thy estate and means of doing good that thou hast, how usefull would he be! God should have much ser­vice from him, he would blesse 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 sinne.

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

8. If together with thy aboundance the meanes of grace doth also abound, whereby thou mightst learne how to abound, and yet thou dost not know, nay you little mind it, this still encreaseth the guilt of thy sinne. If it were in times of Popery, of darknesse, it were not [Page 41] so much; but being at such a time, the guilt of thy sinne is raised very high.

Seeing there is so much required to this learning how Vse 3 to abound, let those who have not abundance, have their desires after it moderated; you who are poore, be not too much troubled with the thoughts of your poverty; be not so impatient and impetuous in your desires after riches; doe 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 denyed 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 Honourable and beloved, consider what a mercy it is to you, that the greatest work you have to doe, is to improve mercies. The work of thousand thou­sands is to get mercies, you have them, and all you have to doe from morning to night is to blesse God for mer­cies, and to improve them. If God hath taught you this lesson to know how to abound, blesse his Name. What? all this honour, 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 kindnesse, oh Lord!

While you are above and abound, let your hearts be kept sensible of the meane, low condition of others, of [Page 44] [...] [Page 41] [...] [Page 44] their straits, their oppressions; let it be your honour to relieve the oppressed: 2 Cor. 8.7. As ye abound in every thing, 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 Kingdome, now, as Ier. cap. 28. ver. 29. presented his supplication, that he might not return to the house of Ionathan 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 spirituall 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 meanes to instruct them in; how grievous would it bee? The Votes of Parliament are to bee honoured, and the judgement of an Assembly of godly and learned men is not to bee slighted; but that which must subject mens consciences in matters concerning Christ and his worship, must be light from the word. Let not the greatnesse of your power be ex­ercised upon those who doe what they can to know the mind of Iesus Christ, and would fain understand and practice more; only they dare not goe 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 Kingdome had to see ground out of Scripture for such great changes?

To use force upon people before they have meanes to teach them; is to seek to beat the nayle in by the hammer of authority, without making way by the wim­ble [Page 45] of instruction. Indeed, if you have to deale 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 nayle will hardly goe 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 deale with English consciences; there is no country so famous for firm strong okes as England; you will find English consciences to be so.

My Lords, you are advanced to high power and ho­nour in a Kingdome, where Christ hath as many deare Saints of his, as (I had almost said) in all the world be­sides; he expects you should use them kindly; they have been faithfull 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 cryed out upon, as troublers of the Kingdome) falsified their trust in any thing you have committed to them? you sit here in peace, and enjoy your honours with abundance of mer­cies; in part through the blessings of God upon their faithfulnesse and courage in venturing their lives for you: God forbid you should fall upon them, when your turnes 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 joyn against such a toleration; but that which fils the mouths of many in this, is the heat of their spirits against those that differ from them in any thing, that they might with the more strength be able by this to strike at them: suffer not your power to be abused [Page 48] to serve mens designs, be faithfull with God, encourage those that fear him, & God wil take care of your honors; he will doe good to you, and your posterity after you.

Doe not hearken to those who tell you these men would lay all levell, they would make no difference between the Noble-man, and Trades-man. Yes; we know honour is to bee given to whom honour 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 honours, as by joyning to those whom you are sure to find faithfull. Account the service of God your grea­test honour. 2 Pet. 1.17. it is said of Christ, he recei­ved honour and glory when there came a voyce from the excellent glory, This is my beloved Sonne 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 godlinesse 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 in­strumentall for it.

Let there be something spared out of that abundance God hath given you for the furtherance of the Gospell; how great the want of able men fitted for the Ministerie is, the woefull dark places of the Kingdome give sad te­stimonie, except God perswade the hearts of those who are of estates, and have power to help, dreadfull dark­nesse will come upon a great part of the Kingdome, be­fore we are aware. There are now many hopefull youths godly, and fitted for the Vniversitie; in the Westerne parts; especially, where their parents have been plun­dered, spoiled of their estates, now wholly disinabled to maintaine them at the Vniversitie. Here are crying objects of charitie, yea, the relieving of them that [Page 47] they may bee fitted for the ministerie, would bee a work fit for the charity and piety of a State to be exercised in. If Learning be not maintained, not on­ly Ignorance, but Barbarisme will come in upon us; the Lord deliver us from that judgement of an igno­rant Ministerie. 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 thankfulnesse 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 soules may be upon you and your posterity; and if hereafter your selves 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 heare that people blessing God for those who were the instru­ments of so great a blessing to their soules, would not this be a more delightfull sound in your or their eares, 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 professe they live and enjoy all they have, that they may promote the honour of Jesus Christ in their generation.

And further, I beseech your Lordships, that the door of the preaching of the Gospel may not be straitned, 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 [Page 48] parts, as Cumberland, Westmerland, 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 pitty to those poore soules, to quit those places, in Lords, Knights, and Gentlemens houses, where they had comfortable maintenance, to goe into those pla­ces; but they not having yet studied the Controversies of Church-government, could not for the present see sufficient ground to satisfie their consciences in that way of Ordination, by a company of Ministers of se­verall Congregations, made up into a Presbytery, one­ly by the Civill 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 marvaile though young men who are conscienti­ous, and love to search into things that they may under­stand that which may beare up their consciences, have doubts arising, which for the present they know not how to satisfie themselves in: Now shall these who are every way (otherwise) fitted for the Ministery, be denyed the preaching of the Gospel in such remote dark places of the Kingdome, though they agree in all other things with their brethren, meerly because they cannot satisfie themselves in this scruple of con­science? God forbid.

I doe not here stand to plead fot a liberty for every man to step up into the Pulpit that will; it is fit men [Page 49] 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 godlinesse, may not be not laid aside from preaching meerly because they have not that Ordination that is now appointed for such as shall enjoy Livings and Ecclesiasticall prefer­ment in the Kingdome.

Yea farther, I humbly desire to present this to your Honours, that when men come to be examined for places, the judgement of such who are willing to con­ceale 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 moanes to God, Oh Lord, we here sit in darknes and the shadow of death, we have none sent to us to shew us thy wayes, to reveale Jesus Christ, to break the bread of life to us; such able and godly men are willing to come amongst us out of pitty to our souls, but there are questions about Ordination and Presbyteries that men [Page 38] who are in power do so much stand upon and stick to (which ye [...] are very controversall 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 darknesse; these men who would bring us the light of the Gospel, must not come amongst us: would not such a moane as this made to Christ from poore soules who are ready to receive the Gospel break your hearts? I am perswaded it would.

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