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A SERMON PREACHED at a late FAST, before the Right Honourable the House of PEERES. PHILIP. 4.12. I know both how to be abased, and I know how to abound:
A SERMON PREACHED At a late FAST, before the Right Honourable the House of PEERES. PHILIP. 4.12. I know both how to be abased, and I know how to abound:
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every where, and in all things I am instructed.
every where, and in all things I am instructed.
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BEsides the Apostolicall call Paul had to preach to all Nations, he had a speciall extraordinary call to preach to these Philippians. Act. 16.9. A man of Macedonia appeares in a vision, and prayed him, saying, Come over into Macedonia and help us.
Beside the Apostolical call Paul had to preach to all nations, he had a special extraordinary call to preach to these Philippians. Act. 16.9. A man of Macedonia appears in a vision, and prayed him, saying, Come over into Macedonia and help us.
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By which, ver. 10. he assuredly gathered that the Lord had called him to preach the Gospel there.
By which, ver. 10. he assuredly gathered that the Lord had called him to preach the Gospel there.
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The first place in Macedonia where he preached, was Philippi, a chiefe City in that part of Macedonia, ver. 12. But was Pauls encouragement according to what might have been expected from his extraordinary call? one would have thought the people should have come presently in to embrace the Gospel.
The First place in Macedonia where he preached, was Philippi, a chief city in that part of Macedonia, ver. 12. But was Paul's encouragement according to what might have been expected from his extraordinary call? one would have Thought the people should have come presently in to embrace the Gospel.
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And when I consider of this place, [ Westminster ] the extraordinary hand of God in bringing the Gospel to be preached to you here in power, these thoughts presently arise, there is hope that there are many soules here that belong to Gods election,
And when I Consider of this place, [ Westminster ] the extraordinary hand of God in bringing the Gospel to be preached to you Here in power, these thoughts presently arise, there is hope that there Are many Souls Here that belong to God's election,
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surely many will come in and embrace the Gospel here.
surely many will come in and embrace the Gospel Here.
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Who could have thought six yeeres since, that instead of every mornings chanting, this place should be the most eminent for having the Gospel preached in it? I think I may say of any place in all the world.
Who could have Thought six Years since, that instead of every morning's chanting, this place should be the most eminent for having the Gospel preached in it? I think I may say of any place in all the world.
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How extraordinary hath the providence of God been towards you, in working thus for you! One would think now the hearts of people should be mightily stirred;
How extraordinary hath the providence of God been towards you, in working thus for you! One would think now the hearts of people should be mightily stirred;
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God forbid the successe here should be no better then Pauls preaching at Philippi was at the first.
God forbid the success Here should be no better then Paul's preaching At Philippi was At the First.
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For the first Sabbath he came thither, he went to a Rivers side to preach;
For the First Sabbath he Come thither, he went to a rivers side to preach;
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and what, did the Nobles, the Magistrates, the Gentry, the chiefe Citizens come out to heare him? No, onely a few women came to him:
and what, did the Nobles, the Magistrates, the Gentry, the chief Citizens come out to hear him? No, only a few women Come to him:
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ver. 13. We spake (sayes he) to the women which resorted thither. Paul is a womans Preacher.ver. 13. We spoke (Says he) to the women which resorted thither. Paul is a woman's Preacher.
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Well, but did the Word work upon any of the women? Yes, There was a certaine woman named Lydia, a trades-woman, a seller of purple, whose heart the Lord opened.
Well, but did the Word work upon any of the women? Yes, There was a certain woman nam Lydia, a trades-woman, a seller of purple, whose heart the Lord opened.
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But though he had no better successe at the first, yet after perhaps he might.
But though he had no better success At the First, yet After perhaps he might.
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The next thing that you heare of him, is, that he, together with Silas who went along with him, is dragged before the Magistrates for factious troublers of the Citie, the rude multitude are raised against them.
The next thing that you hear of him, is, that he, together with Silas who went along with him, is dragged before the Magistrates for factious troublers of the city, the rude multitude Are raised against them.
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The Magistrates look upon them as men most vile and guilty of horrid things, so as they are inraged against them;
The Magistrates look upon them as men most vile and guilty of horrid things, so as they Are enraged against them;
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they rend off their clothes, and whip them, they put them into prison, they are thrust into the dungeon, and put into the stocks:
they rend off their clothes, and whip them, they put them into prison, they Are thrust into the dungeon, and put into the stocks:
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and is this the fruit of that wonderfull call of God, of that vision from heaven, that did so encourage Paul, a man of such a mighty Apostolicall spirit as he had, to come to this place to preach?
and is this the fruit of that wonderful call of God, of that vision from heaven, that did so encourage Paul, a man of such a mighty Apostolical Spirit as he had, to come to this place to preach?
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Oh the sad discouragements that some meet with, in works that God calls them unto!
O the sad discouragements that Some meet with, in works that God calls them unto!
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Learn by this never to conclude that a work is not of God, because you meet with discouragements at the first.
Learn by this never to conclude that a work is not of God, Because you meet with discouragements At the First.
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Bare your hearts upon Gods call, there will come forth good at the last. The spirits of Paul and Silas were not daunted by this hard successe; for 1 Thes. 2.2.
Bore your hearts upon God's call, there will come forth good At the last. The spirits of Paul and Silas were not daunted by this hard success; for 1 Thebes 2.2.
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he tells us, that After they were shamefully intreated at Philippi, they were bold in their God There was as famous a Church gathered in Philippi at the last,
he tells us, that After they were shamefully entreated At Philippi, they were bold in their God There was as famous a Church gathered in Philippi At the last,
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as free from mixture, as eminent in godlinesse as any.
as free from mixture, as eminent in godliness as any.
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That way men sleight, contemne, cast dirt upon, stirre up Magistrates and people against, may prevaile at last.
That Way men sleight, contemn, cast dirt upon, stir up Magistrates and people against, may prevail At last.
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Phil. 1.3, 4, 5. Paul thanks God for them upon every remembrance of them, alwaies in every prayer, he makes his request for them with joy. Philip 1.3, 4, 5. Paul thanks God for them upon every remembrance of them, always in every prayer, he makes his request for them with joy.
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Oh that those Ministers whom God sends to you to preach every morning, might from that they see in you say thus:
O that those Ministers whom God sends to you to preach every morning, might from that they see in you say thus:
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Every time we think of Westminster, we give God thanks, we cannot but remember that place with joy, in regard of the happy successe of our Ministery there.
Every time we think of Westminster, we give God thanks, we cannot but Remember that place with joy, in regard of the happy success of our Ministry there.
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But though these Philippians were stirred at first, did those workings of the Gospel upon them hold? Many have hopefull workings upon them,
But though these Philippians were stirred At First, did those workings of the Gospel upon them hold? Many have hopeful workings upon them,
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when the Gospel comes first among them; but after a while all vanishes and comes to nothing:
when the Gospel comes First among them; but After a while all Vanishes and comes to nothing:
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but it was not so here, for ver. 5. he sayes, Their fellowship in the Gospell had continued from the first day untill now, which was about ten yeares:
but it was not so Here, for for. 5. he Says, Their fellowship in the Gospel had continued from the First day until now, which was about ten Years:
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For Pauls first comming to Philippi was in the 7. of Claudius, and this Epistle was wrote in the 3. of Nero. Many Churches at their first gathering have sweet fellowship,
For Paul's First coming to Philippi was in the 7. of Claudius, and this Epistle was wrote in the 3. of Nero. Many Churches At their First gathering have sweet fellowship,
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but in lesse then five yeeres it is much interrupted by divisions, the glory of it is much darkned.
but in less then five Years it is much interrupted by divisions, the glory of it is much darkened.
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At this time Paul was in prison at Rome.
At this time Paul was in prison At Room.
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These Philippians hearing it, having received the Gospel by his Ministery, send Epaphroditus their Minister to visit him,
These Philippians hearing it, having received the Gospel by his Ministry, send Epaphroditus their Minister to visit him,
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and by him they send reliefe to his necessities. Pauls sufferings did not take off their hearts from him or his doctrine.
and by him they send relief to his necessities. Paul's sufferings did not take off their hearts from him or his Doctrine.
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It is not the way to prevail against Saints, against truths, or wayes of God, to use violence against them;
It is not the Way to prevail against Saints, against truths, or ways of God, to use violence against them;
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hypocrites may be taken off that way, but those who are sound, will be the more confirmed.
Hypocrites may be taken off that Way, but those who Are found, will be the more confirmed.
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Now upon the Philippians sending to relieve him in prison, Paul takes this occasion to write this Epistle to them, wherein he manifests his rejoycing at their care of him:
Now upon the Philippians sending to relieve him in prison, Paul Takes this occasion to write this Epistle to them, wherein he manifests his rejoicing At their care of him:
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but because some might think he loved to receive gifts from them, (which indeed are oftentimes snares, not onely to the ministers of Justice,
but Because Some might think he loved to receive Gifts from them, (which indeed Are oftentimes snares, not only to the Ministers of justice,
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but to the ministers of the Gospel) No, sayes Paul, it is not in respect of want that I thus write to you, want troubles me not, doe not think that I desire to gaine by my imprisonment,
but to the Ministers of the Gospel) No, Says Paul, it is not in respect of want that I thus write to you, want Troubles me not, do not think that I desire to gain by my imprisonment,
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for I have learned in whatsoever state I am therewith to be content.
for I have learned in whatsoever state I am therewith to be content.
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Let it be want or not, it makes no great difference in my estate, for I know how to be abased, and how to abound:
Let it be want or not, it makes no great difference in my estate, for I know how to be abased, and how to abound:
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in every thing I am instructed. I know. Humility is a knowing grace.in every thing I am instructed. I know. Humility is a knowing grace.
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Paul would not in a foolish sordid way debase himselfe, neither would he venture himselfe sillily;Paul would not in a foolish sordid Way debase himself, neither would he venture himself sillily;
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I know when God calls me to suffer, then I will suffer; and when God doth not, then I will not.
I know when God calls me to suffer, then I will suffer; and when God does not, then I will not.
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I know how to be abased. Humility is not unlearned.I know how to be abased. Humility is not unlearned.
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There is a humility of feare, and of ignorance, and unskilfulnesse, but this is a knowing humility. There is a humility of Fear, and of ignorance, and unskilfulness, but this is a knowing humility.
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I know. NONLATINALPHABET, I have known it, I have been acquainted with this, I am not now to learn it.I know., I have known it, I have been acquainted with this, I am not now to Learn it.
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When God first called me, he shewed me what things I must suffer for his Name, it is not a lesson now to learne, I know how to be abased, I have learned in the schoole of Christ, NONLATINALPHABET,
When God First called me, he showed me what things I must suffer for his Name, it is not a Lesson now to Learn, I know how to be abased, I have learned in the school of christ,,
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even to be trampled under feet. A godly heart is willing to lye under the feet of any for good. I know how.
even to be trampled under feet. A godly heart is willing to lie under the feet of any for good. I know how.
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I know how to judge of my abasement; not to look upon it as such a hideous thing, as carnall hearts would;
I know how to judge of my abasement; not to look upon it as such a hideous thing, as carnal hearts would;
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I can see honour to be in my abasement;
I can see honour to be in my abasement;
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I know how to make other interpretations of Gods meaning in my abasement then the world does;
I know how to make other interpretations of God's meaning in my abasement then the world does;
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I know how to beare it with a quiet spirit; I know how to satisfie my heart in it;
I know how to bear it with a quiet Spirit; I know how to satisfy my heart in it;
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I know how to improve it to the glory of God, to the spirituall good of mine owne soule and others;
I know how to improve it to the glory of God, to the spiritual good of mine own soul and Others;
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I know how to exercise faith and other graces in it; how to get out the sting, the venome of it;
I know how to exercise faith and other graces in it; how to get out the sting, the venom of it;
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I know how to carry my selfe graciously, comfortably, heavenly in my abasement;
I know how to carry my self graciously, comfortably, heavenly in my abasement;
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so as though the world puts dishonour upon me, I shall not by any unbeseeming carriage dishonour my selfe or my cause.
so as though the world puts dishonour upon me, I shall not by any unbeseeming carriage dishonour my self or my cause.
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And it appears he did know how, for his gracious carriage in his bonds was such,
And it appears he did know how, for his gracious carriage in his bonds was such,
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as furthered the conversion of divers, some of the Courtiers of Caesars houshold, Phil. 4.22. And I know how to abound.
as furthered the conversion of diverse, Some of the Courtiers of Caesars household, Philip 4.22. And I know how to abound.
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If God sends in supplyes to me, if he gives me respect and honour among the Churches, I know who to look up to as the cause of all, I know how to carry my selfe holily and spiritually in the midst of all my enjoyments;
If God sends in supplies to me, if he gives me respect and honour among the Churches, I know who to look up to as the cause of all, I know how to carry my self holily and spiritually in the midst of all my enjoyments;
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if God sends me in so much as to run over, NONLATINALPHABET, I know how to make use of it.
if God sends me in so much as to run over,, I know how to make use of it.
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Every where, and in all things, NONLATINALPHABET, In every place, in every time, in every thing, the words will bear all this. Every where, and in all things,, In every place, in every time, in every thing, the words will bear all this.
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It is a harder thing either to be abased, or to abound in one place more then another;
It is a harder thing either to be abased, or to abound in one place more then Another;
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in some place men may be honoured much in their sufferings, in other places there will be no regard given to them,
in Some place men may be honoured much in their sufferings, in other places there will be no regard given to them,
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yea they will be made a scorn and contempt in some places;
yea they will be made a scorn and contempt in Some places;
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there are more and stronger temptations to the abuse of a prosperous condition, then in others. 2. In every time.
there Are more and Stronger temptations to the abuse of a prosperous condition, then in Others. 2. In every time.
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Some men can carry themselves stoutly in their abasement at first, but after a while it growes too burthensome to them, they begin to have repenting thoughts, wishing they had not engaged themselves so as they have.
some men can carry themselves stoutly in their abasement At First, but After a while it grows too burdensome to them, they begin to have repenting thoughts, wishing they had not engaged themselves so as they have.
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So some are free in that abundance God hath sent in, to good uses at some time,
So Some Are free in that abundance God hath sent in, to good uses At Some time,
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but come to them at other times, and they are not the same men; but I have learned how to be abased, and how to abound, in every time, and in every thing.
but come to them At other times, and they Are not the same men; but I have learned how to be abased, and how to abound, in every time, and in every thing.
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Some can beare abasement in some things, but not in others; some can better manage wealth, then honour; others better honour then wealth:
some can bear abasement in Some things, but not in Others; Some can better manage wealth, then honour; Others better honour then wealth:
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but I, sayes Paul, in every thing am instructed. but I, Says Paul, in every thing am instructed.
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Am instructed, NONLATINALPHABET, I am taught as in a mysterie, initiatus mysterius, I had not this by nature, I am taught it,Am instructed,, I am taught as in a mystery, Initiatus mysterius, I had not this by nature, I am taught it,
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and I see it is a mysterie.
and I see it is a mystery.
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It is not through the strength of reason I am able to doe this, though that will goe a great way,
It is not through the strength of reason I am able to do this, though that will go a great Way,
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but it is a great mysterie of godlinesse to know how to carry ones selfe graciously, through variety of conditions.
but it is a great mystery of godliness to know how to carry ones self graciously, through variety of conditions.
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It is not through a naturall stayednes of temper, nor through a sturdy resolution that I wil not be altered, through the variety of conditions I am cast into,
It is not through a natural staidness of temper, nor through a sturdy resolution that I will not be altered, through the variety of conditions I am cast into,
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but Jesus Christ hath taught me the art and mysterie of this.
but jesus christ hath taught me the art and mystery of this.
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This chosen vessell of God, set apart to doe the greatest service for Christ that ever man did, was tossed up and downe in the world, sometimes he wanted bread, sometimes he was clothed in ragges, he had not enough to cover his nakednesse.
This chosen vessel of God, Set apart to do the greatest service for christ that ever man did, was tossed up and down in the world, sometime he wanted bred, sometime he was clothed in rags, he had not enough to cover his nakedness.
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Hearken to this you who are delicate in your diet, and brave in your clothes, that nothing but curiosities can content you;
Harken to this you who Are delicate in your diet, and brave in your clothes, that nothing but curiosities can content you;
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here is one who did Christ more service then a thousand of you, and yet you see what served his turne.
Here is one who did christ more service then a thousand of you, and yet you see what served his turn.
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Chrysostome makes notable use of Pauls sufferings, to check the vanity and pride of mens hearts, set upon delicacies. Chrysostom makes notable use of Paul's sufferings, to check the vanity and pride of men's hearts, Set upon delicacies.
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Would you (sayes he) be clothed in silkes? remember the bands of Paul, Would you (Says he) be clothed in silks? Remember the bans of Paul,
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and silken clothes will be vile unto thee. Would you be bespangled with gold? remember the bands of Paul.
and silken clothes will be vile unto thee. Would you be bespangled with gold? Remember the bans of Paul.
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Would you be brave with your haire? (we may say now with other mens,Would you be brave with your hair? (we may say now with other men's,
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nay with other womens haire, having consumed your own heire by your lusts) consider (sayes he) of the filth and deformity of Paul in prison.
nay with other women's hair, having consumed your own heir by your Lustiest) Consider (Says he) of the filth and deformity of Paul in prison.
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Would you have sweet oyntments and powders? choose rather Pauls tears. Would you have sweet ointments and powders? choose rather Paul's tears.
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And for dishonour, he tells us that he and those who joyned with him, were accounted the off-scouring & filth of all things, NONLATINALPHABET, it signifies the dirt scraped off mens shooes,
And for dishonour, he tells us that he and those who joined with him, were accounted the offscouring & filth of all things,, it signifies the dirt scraped off men's shoes,
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or from the pavement of the ground; he hath reference to that, Lam. 3.45.
or from the pavement of the ground; he hath Referente to that, Lam. 3.45.
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Thou hast made us the off-scouring and refuse in the midst of the people, NONLATINALPHABET Nauseam, so Arias Montanus turnes it, the loathing of the people, their stomachs were ready to turne when they saw them,Thou hast made us the offscouring and refuse in the midst of the people, Nauseam, so Arias Montanus turns it, the loathing of the people, their stomachs were ready to turn when they saw them,
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when they thought or spake of them, as when a man is ready to vomit.
when they Thought or spoke of them, as when a man is ready to vomit.
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And NONLATINALPHABET, the filth gathered by sweepings up and downe, and cast upon the common dung-cart in the street.
And, the filth gathered by sweepings up and down, and cast upon the Common dung-cart in the street.
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Budaeus thinks these words have reference to the custome of the Heathens, who in times of infectious diseases or publike calamitie, sacrificed certaine men to their gods,Budaeus thinks these words have Referente to the custom of the heathens, who in times of infectious diseases or public calamity, sacrificed certain men to their God's,
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for the removing those evils that were upon them, and upon these men they lay all the execrations of the people,
for the removing those evils that were upon them, and upon these men they lay all the execrations of the people,
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as if they had been the causes of all their misery:
as if they had been the Causes of all their misery:
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So are we accounted, sayes Paul, men cry out of us as the plague of the world, they curse us as the plague of all their misery.So Are we accounted, Says Paul, men cry out of us as the plague of the world, they curse us as the plague of all their misery.
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At other times, Paul had honour enough: Gal 4.15.
At other times, Paul had honour enough: Gall 4.15.
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Where is the blessednesse? I beare you record, you would have plucked out your owne eyes, Where is the blessedness? I bear you record, you would have plucked out your own eyes,
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and have given them to me. and have given them to me.
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They turned upon their owne heads, sayes Luther upon the place, the cruell hatred and indignation both of Jews and Gentiles,
They turned upon their own Heads, Says Luther upon the place, the cruel hatred and Indignation both of jews and Gentiles,
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because they were the receivers and countenancers of Paul: So at this day (sayes he) the name of Luther is most odious in the world, he that praiseth me, sinneth worse then an Idolater, blasphemer, perjurer, adulterer, murtherer, theefe:
Because they were the Receivers and countenancers of Paul: So At this day (Says he) the name of Luther is most odious in the world, he that Praiseth me, Sinneth Worse then an Idolater, blasphemer, perjurer, adulterer, murderer, thief:
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it must needs be therefore (sayes he) the Galatians were well established in the faith of Christ, seeing they with so much danger received Paul. It hath been the honour of some of you heretofore to receive and countenance godly Ministers, who suffered under the tyrannie of Prelates;
it must needs be Therefore (Says he) the Galatians were well established in the faith of christ, seeing they with so much danger received Paul. It hath been the honour of Some of you heretofore to receive and countenance godly Ministers, who suffered under the tyranny of Prelates;
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you were willing to venture the discountenance of the times in owning them.
you were willing to venture the discountenance of the times in owning them.
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This Christ hath owned you for, and we hope it shall be remembred for good to you and yours.
This christ hath owned you for, and we hope it shall be remembered for good to you and yours.
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Let not your hearts be changed towards these men.
Let not your hearts be changed towards these men.
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If you think or say, Now the case is altered, they stood out then against Prelates and Innovations, now they hinder Reformation.
If you think or say, Now the case is altered, they stood out then against Prelates and Innovations, now they hinder Reformation.
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That which some call a hinderance of Reformation, it may be Christ another day will call by another name, a conscientious seeking to know his mind, That which Some call a hindrance of Reformation, it may be christ Another day will call by Another name, a conscientious seeking to know his mind,
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and a sincere endeavour to come up the nearest to the rule of his Word.
and a sincere endeavour to come up the nearest to the Rule of his Word.
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Doe not these men in the change of times and variety of conditions that God hath cast them into, keep a constant evennesse in their respects to God,
Do not these men in the change of times and variety of conditions that God hath cast them into, keep a constant evenness in their respects to God,
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and their holy walking before him? It argues an excellency of spirit to be acted by such principles as carries the heart and life on in a gracious even course through changes of times and variety of conditions.
and their holy walking before him? It argues an excellency of Spirit to be acted by such principles as carries the heart and life on in a gracious even course through changes of times and variety of conditions.
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Some men know not how to manage any condition, they are never well either full or fasting, as we use to say.
some men know not how to manage any condition, they Are never well either full or fasting, as we use to say.
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As Hannibal said of Marcellus, Nec bonam nec malam fortunam ferre potuit; but Grace knowes how to manage every condition.
As Hannibal said of Marcellus, Nec Good nec Evil fortunam Far Potuit; but Grace knows how to manage every condition.
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That Ship is well ballasted that sayles cleaverly, though never so much tossed with winds and waves.
That Ship is well ballasted that sails cleverly, though never so much tossed with winds and waves.
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It is the excellency of grace to be able to turne this way or that way,
It is the excellency of grace to be able to turn this Way or that Way,
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as God calls, to make use of the weapons of righteousnesse, both on the right hand and on the left.
as God calls, to make use of the weapons of righteousness, both on the right hand and on the left.
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Truth and falshood, good and evill are at such a distance, as by the same principle a man cannot apply himself to either side; Truth and falsehood, good and evil Are At such a distance, as by the same principle a man cannot apply himself to either side;
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but as for honour or dishonour, poverty or riches, liberty or restraint, they are at no such distance,
but as for honour or dishonour, poverty or riches, liberty or restraint, they Are At no such distance,
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but that the same grace may apply it selfe this way or that way, as occasion serves.
but that the same grace may apply it self this Way or that Way, as occasion serves.
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We reade of that Grace, (Hope) sometimes it is called a Helmet, sometimes an Anchor; if you be at land,
We read of that Grace, (Hope) sometime it is called a Helmet, sometime an Anchor; if you be At land,
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and meet with enemies, Hope is your Helmet; if at sea, and meet with stormes, Hope is your Anchor.
and meet with enemies, Hope is your Helmet; if At sea, and meet with storms, Hope is your Anchor.
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Like Mertylus his shield, which after the use he had of it in the field, having it with him at sea,
Like Mertylus his shield, which After the use he had of it in the field, having it with him At sea,
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and suffering ship-wrack, it served him for a boat to waffe him to shore.
and suffering shipwreck, it served him for a boat to waff him to shore.
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Compare Psal. 57. with Psal. 108. you shall find Davids condition various, but his spirit the same.
Compare Psalm 57. with Psalm 108. you shall find Davids condition various, but his Spirit the same.
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In the 57. he is fled for his life from the rage of Saul, and hid in a cave;
In the 57. he is fled for his life from the rage of Saul, and hid in a cave;
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in 108. he is triumphing, God hath spoken in his holinesse, I will rejoyce, I will divide Shechem, I will mete out the valley of Succoth.
in 108. he is triumphing, God hath spoken in his holiness, I will rejoice, I will divide Shechem, I will meet out the valley of Succoth.
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Gilead is mine, Manasseh is mine, Ephraim is the strength of my head, Moab is my washpot, &c. yet a great part of these Psalmes is in the very same words, My heart is fixed, my heart is fixed, to God will I sing and give praise, &c. from the 7. ver. in the 57. to the end;Gilead is mine, Manasses is mine, Ephraim is the strength of my head, Moab is my washpot, etc. yet a great part of these Psalms is in the very same words, My heart is fixed, my heart is fixed, to God will I sing and give praise, etc. from the 7. ver. in the 57. to the end;
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and in Psal. 108. from the 1. to the 7. ver. It is a great part of the glory of God to be unchangeable,
and in Psalm 108. from the 1. to the 7. ver. It is a great part of the glory of God to be unchangeable,
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and yet to operate in all changes.
and yet to operate in all changes.
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It is a great excellency of the image of God in the hearts of the Saints, that in the variety of conditions it stil abides the same, to know how to be abased, and how to abound.
It is a great excellency of the image of God in the hearts of the Saints, that in the variety of conditions it still abides the same, to know how to be abased, and how to abound.
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These are the two great Lessons in the Text, Paul had learned them both.
These Are the two great Lessons in the Text, Paul had learned them both.
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We reade Prov. 30. Agur, though wise and godly, yet he desired to have neither riches nor poverty;
We read Curae 30. Agur, though wise and godly, yet he desired to have neither riches nor poverty;
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he was afraid of abasement, or abounding;
he was afraid of abasement, or abounding;
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but the Gospel gives higher degrees of grace, Paul was afraid of neither, he knew how to manage either abasement or abounding.
but the Gospel gives higher Degrees of grace, Paul was afraid of neither, he knew how to manage either abasement or abounding.
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Both these Lessons doe nearly concern this Honourable Auditory; of both, the second is most difficult, in which we shall be largest.
Both these Lessons do nearly concern this Honourable Auditory; of both, the second is most difficult, in which we shall be Largest.
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The greatest on the earth had need learn how to be abased:
The greatest on the earth had need Learn how to be abased:
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God knowes how to abase you thousands of wayes, but you must know how to be abased, it were happy if you did.
God knows how to abase you thousands of ways, but you must know how to be abased, it were happy if you did.
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1. Know therefore that there is an infinite distance between God and you.
1. Know Therefore that there is an infinite distance between God and you.
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What are you, though Nobles, Earles, yea though you were the Lords of the whole earth,
What Are you, though Nobles, Earles, yea though you were the lords of the Whole earth,
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but poore vile wormes, under the feet of the Almighty? You love to have men know their distance between you and them;
but poor vile worms, under the feet of the Almighty? You love to have men know their distance between you and them;
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it is fit it should be so; it is your due, their duty;
it is fit it should be so; it is your due, their duty;
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but doe you know also the infinite distance there is between the high God and you:
but do you know also the infinite distance there is between the high God and you:
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Constantinus, Valentinianus, Theodosius, three Emperours, called themselves Vasallos Christi, Christs vassals, such is the distance between him and the greatest Emperours,Constantinus, Valentinian, Theodosius, three emperors, called themselves Vassals Christ, Christ vassals, such is the distance between him and the greatest emperors,
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as it is their honour to stand even in that relation to him.
as it is their honour to stand even in that Relation to him.
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Had you all your former Lands, Possessions, Honours, were they encreased a thousand fold, yet one sight of the glory of the great God were enough to abase your hearts to the dust.
Had you all your former Lands, Possessions, Honours, were they increased a thousand fold, yet one sighed of the glory of the great God were enough to abase your hearts to the dust.
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Especially when you come into Gods presence, you must be sure to have your hearts abased before him;
Especially when you come into God's presence, you must be sure to have your hearts abased before him;
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Let not your thoughts, your eyes wander in Prayer; let there be no whisperings, no carriage unbeseeming the presence of the great God:
Let not your thoughts, your eyes wander in Prayer; let there be no whisperings, not carriage unbeseeming the presence of the great God:
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And in hearing the Word, your hearts must lye low.
And in hearing the Word, your hearts must lie low.
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It is true, the condition of the Messenger is beneath you, but the word he brings is above you;
It is true, the condition of the Messenger is beneath you, but the word he brings is above you;
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God expects you should heare his word with trembling hearts.
God expects you should hear his word with trembling hearts.
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It may be some Trencher-Chaplains preaching to some of you, have out of hope of preferments by you, laboured to satisfie your humours, which hath made some of you sleight the Word;
It may be Some Trencher-Chaplains preaching to Some of you, have out of hope of preferments by you, laboured to satisfy your humours, which hath made Some of you sleight the Word;
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but when the Word is spoken as the Word of God unto you, he expects your hearts should fall before it,
but when the Word is spoken as the Word of God unto you, he expects your hearts should fallen before it,
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and yeeld due subjection to it. 2 Chron. 26.12. Zedekiah a great King is charged for this, that he did not humble himselfe before Jeremiah the Prophet.
and yield due subjection to it. 2 Chronicles 26.12. Zedekiah a great King is charged for this, that he did not humble himself before Jeremiah the Prophet.
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Paul, a prisoner at the Barre, preaching to Felix the Judge, of righteousnesse, temperance, and judgement to come, made him tremble upon the Bench, Act. 24.25.Paul, a prisoner At the Bar, preaching to Felix the Judge, of righteousness, temperance, and judgement to come, made him tremble upon the Bench, Act. 24.25.
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And especially in the dayes of Humiliation, God looks for hearts broken, humbled and abased; Take heed these dayes be not a meere forme to you;
And especially in the days of Humiliation, God looks for hearts broken, humbled and abased; Take heed these days be not a mere Form to you;
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seeing you hold forth to the world that you acknowledge God calling you to such dayes, he expects that your souls should be afflicted in them, that you should come into and continue in his presence as poore wretches, begging for your lives.
seeing you hold forth to the world that you acknowledge God calling you to such days, he expects that your Souls should be afflicted in them, that you should come into and continue in his presence as poor wretches, begging for your lives.
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2. Lay to heart the vilenesse of sinne which hath stained your births; your births otherwise are honourable:
2. Lay to heart the vileness of sin which hath stained your births; your births otherwise Are honourable:
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but every one of you have your blood stained with High Treason against the God of heaven.
but every one of you have your blood stained with High Treason against the God of heaven.
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The many and foule sins of your youth and latter time, hath dishonoured you; all the world cannot put such glory upon you, as sinne puts basenesse. Dan. 11.21. Antiochus Epiphanes is called a vile person, though a great Prince.
The many and foul Sins of your youth and latter time, hath dishonoured you; all the world cannot put such glory upon you, as sin puts baseness. Dan. 11.21. Antiochus Epiphanes is called a vile person, though a great Prince.
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Josephus reports, that the Samaritans petitioning him, styled him The mighty God; but the holy Ghost looking upon him as wicked, saith, he is a vile person. Josephus reports, that the Samaritans petitioning him, styled him The mighty God; but the holy Ghost looking upon him as wicked, Says, he is a vile person.
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Sin makes those who are otherwise honourable, to be vile in the presence of God.
since makes those who Are otherwise honourable, to be vile in the presence of God.
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3. And what are those great things you have in reference to God? Tantus quisque est, quantus est apud Deum;
3. And what Are those great things you have in Referente to God? Tantus Quisque est, quantus est apud God;
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What a man is to God, so indeed he is to be esteemed. What are houses or lands, titles or gay clothes to God?
What a man is to God, so indeed he is to be esteemed. What Are houses or Lands, titles or gay clothes to God?
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4. Consider the service that others doe for God more then you;
4. Consider the service that Others do for God more then you;
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God hath more honour in one moneth from some poore families who work hard to get their bread,
God hath more honour in one Monn from Some poor families who work hard to get their bred,
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then in some of yours in many yeares. Now the excellency of men is according to their usefulnes.
then in Some of yours in many Years. Now the excellency of men is according to their usefulness.
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That man is the most honourable man that is the most usefull man.
That man is the most honourable man that is the most useful man.
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The Lord hath not been much beholding to the great men of the earth for the carrying on his great designes in the world, especially since Christs time,
The Lord hath not been much beholding to the great men of the earth for the carrying on his great designs in the world, especially since Christ time,
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except some few, they have been laid aside in the great works that God hath done.
except Some few, they have been laid aside in the great works that God hath done.
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Not many rich, not many noble, but God hath chosen the poore of the world, the vile and contemptible things of the world, to carry on his most precious works by. Not many rich, not many noble, but God hath chosen the poor of the world, the vile and contemptible things of the world, to carry on his most precious works by.
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This is a humbling consideration to the great ones of the earth.
This is a humbling consideration to the great ones of the earth.
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5. All the honours and riches you have, are no other then may be the portion of a Reprobate. 5. All the honours and riches you have, Are not other then may be the portion of a Reprobate.
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True, you have more then others, but not more then a Reprobate may have.
True, you have more then Others, but not more then a Reprobate may have.
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The whole Turkish Empire, sayes Luther, is but a crumme that the Master of the Family throwes to a dog, all but a meere phansie. Acts 25.23. Bernice and Agrippa came with great pomp, NONLATINALPHABET, so are the words of the holy Ghost.The Whole Turkish Empire, Says Luther, is but a crumb that the Master of the Family throws to a dog, all but a mere fancy. Acts 25.23. Bernice and Agrippa Come with great pomp,, so Are the words of the holy Ghost.
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I find after God had rejected Saul, yet he lets him prosper much, he had many victories, great riches.
I find After God had rejected Saul, yet he lets him prosper much, he had many victories, great riches.
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1 Sam. 13. he was rejected, but reade farther, Chap. 14. and Chap. 15. Learne then to be abased, notwithstanding your greatnesse in the world.
1 Sam. 13. he was rejected, but read farther, Chap. 14. and Chap. 15. Learn then to be abased, notwithstanding your greatness in the world.
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6. And if you belong not to God, that title you have to all your greatnesse is no other then that which a Malefactour hath to what is given him by the bounty of the Prince, to preserve him till his execution.
6. And if you belong not to God, that title you have to all your greatness is no other then that which a Malefactor hath to what is given him by the bounty of the Prince, to preserve him till his execution.
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I deny not but wicked men have a right not onely before men, but before God to what they enjoy in the world;
I deny not but wicked men have a right not only before men, but before God to what they enjoy in the world;
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but it is such a right as the Malefactor hath to what is allowed him after he hath forfeited all, he does not usurp it, it is given him.
but it is such a right as the Malefactor hath to what is allowed him After he hath forfeited all, he does not usurp it, it is given him.
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There is little cause such should pride themselves in what they have.
There is little cause such should pride themselves in what they have.
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Lastly, it is no long time that you are like to enjoy, that now you have above others;
Lastly, it is no long time that you Are like to enjoy, that now you have above Others;
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within a while there will be little difference between you and others; onely this, you will have more to answer for then others.
within a while there will be little difference between you and Others; only this, you will have more to answer for then Others.
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When I appeare before God, saies Pelican, a German Divine, I shall not appeare in my robes as a Doctor, but as a Christian;
When I appear before God, Says Pelican, a Germane Divine, I shall not appear in my robes as a Doctor, but as a Christian;
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so when you shall appeare before Christ, you shall not appear in your Parliament robes, with your ensignes of honour and Nobilitie,
so when you shall appear before christ, you shall not appear in your Parliament robes, with your ensigns of honour and Nobilt,
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but as naked, meane as the poorest;
but as naked, mean as the Poorest;
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onely you must answer for your honour, your Nobilitie you had here, how they were improved for God.
only you must answer for your honour, your Nobilt you had Here, how they were improved for God.
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Many men of great estates & dignities, when they come to dye, would be glad to be as such and such poor men, who have walked with God in their integritie.
Many men of great estates & dignities, when they come to die, would be glad to be as such and such poor men, who have walked with God in their integrity.
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Granatensis reports of one Eucritus, who being asked, Uter mallet esse Craesus vel Socrates, whether he had rather be Craesus, or Socrates? he answered, Vivens Craesus, moriens Socrates; Granada reports of one Eucritus, who being asked, Uter mallet esse Croesus vel Socrates, whither he had rather be Croesus, or Socrates? he answered, Living Croesus, moriens Socrates;
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while he lived, Craesus; when he dyed, Socrates. God will have glory from all his creatures;
while he lived, Croesus; when he died, Socrates. God will have glory from all his creatures;
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he hath sworne by himself, and the word hath proceeded out of his mouth in righteousnesse, that Every knee shall bow unto him,
he hath sworn by himself, and the word hath proceeded out of his Mouth in righteousness, that Every knee shall bow unto him,
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and every tongue confesse his Name. Learne then how to be abased now; doe not stay till God forces abasement;and every tongue confess his Name. Learn then how to be abased now; do not stay till God forces abasement;
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if you stay till then, God may justly refuse to receive any glory from you, in any other but a passive way.
if you stay till then, God may justly refuse to receive any glory from you, in any other but a passive Way.
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Basenesse should be farthest from the spirits of Noblemen;
Baseness should be farthest from the spirits of Noblemen;
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but to know how to be abased, that is, humbled before God, this is a lesson of great use for men of noble families, and noble spirits;
but to know how to be abased, that is, humbled before God, this is a Lesson of great use for men of noble families, and noble spirits;
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it will no way hinder the noblenesse of your spirits, but heighten and enlarge them.
it will no Way hinder the nobleness of your spirits, but heighten and enlarge them.
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1. A base spirit sinks down to low unworthy things, as the adequate object of it;
1. A base Spirit sinks down to low unworthy things, as the adequate Object of it;
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it hath no high or honourable designes for God, or any thing of worth;
it hath no high or honourable designs for God, or any thing of worth;
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but if the flesh may be satisfied in the lusts of it, this is all it mindes.
but if the Flesh may be satisfied in the Lustiest of it, this is all it minds.
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2. A base spirit is discouraged by any difficulties it meets with in the greatest businesses;
2. A base Spirit is discouraged by any difficulties it meets with in the greatest businesses;
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it lets the worke goe, rather then it will encounter any difficultie. 3. Basenesse causes men to regard onely the serving their owne turnes;
it lets the work go, rather then it will encounter any difficulty. 3. Baseness Causes men to regard only the serving their own turns;
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if they be served, let come of others or publique good what will, they care not.
if they be served, let come of Others or public good what will, they care not.
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4. Base spirits are led along by every little temptation like fooles, they are not able to withstand scarce any temptation.
4. Base spirits Are led along by every little temptation like Fools, they Are not able to withstand scarce any temptation.
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5. A base spirit will insult over those that are beneath it;
5. A base Spirit will insult over those that Are beneath it;
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but in a vile manner subject it self to those who are above it, even to lye under their lusts. God deliver you from this. This need not be learned.
but in a vile manner Subject it self to those who Are above it, even to lie under their Lustiest. God deliver you from this. This need not be learned.
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The lusts in mens hearts, if let alone, will quickly bring down mens spirits to this basenesse.
The Lustiest in men's hearts, if let alone, will quickly bring down men's spirits to this baseness.
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This hath been and is the cause of much evill among us: such a base spirit, oh how unsutable is it to a noble birth!
This hath been and is the cause of much evil among us: such a base Spirit, o how unsuitable is it to a noble birth!
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But by learning this lesson of the Apostle, to be willing to have the heart, the estate, name,
But by learning this Lesson of the Apostle, to be willing to have the heart, the estate, name,
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and whatsoever God pleases to lye low before him, this is of great use to deliver men in high places from the power of Temptations.
and whatsoever God Pleases to lie low before him, this is of great use to deliver men in high places from the power of Temptations.
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The temptations are great that you are subject to, by reason of your greatnesse.
The temptations Are great that you Are Subject to, by reason of your greatness.
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When Marcus Curio was told, if he would please Dyonisius, he needed not feed upon turnips;
When Marcus Curio was told, if he would please Dionysius, he needed not feed upon turnips;
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he answered him that told him so, If he could but bring himselfe to feed upon turnips, he need not please Dyonisius. What is the reason that so many of the Nobility have betrayed their trust, have debased themselves, have brought a staine upon their families,
he answered him that told him so, If he could but bring himself to feed upon turnips, he need not please Dionysius. What is the reason that so many of the Nobilt have betrayed their trust, have debased themselves, have brought a stain upon their families,
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but because they could not tell how to be low? They were afraid of losse of honour,
but Because they could not tell how to be low? They were afraid of loss of honour,
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or estate, they dared not trust God with them.
or estate, they dared not trust God with them.
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If some of you could have trusted God with your Honours, you might have been the most honourable Noblemen in Christendome.
If Some of you could have trusted God with your Honours, you might have been the most honourable Noblemen in Christendom.
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He that knowes how to be abased, will know better how to abound, which is the second Lesson, I know how to abound.
He that knows how to be abased, will know better how to abound, which is the second lesson, I know how to abound.
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If I could tel this Congregation how every one might get abundance, I beleeve I should have an attentive Auditory if it were till midnight;
If I could tell this Congregation how every one might get abundance, I believe I should have an attentive Auditory if it were till midnight;
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but I am now to shew you how you should sanctifie Gods name in your abundance.
but I am now to show you how you should sanctify God's name in your abundance.
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You will say, These are times of want, rather then of abounding.
You will say, These Are times of want, rather then of abounding.
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I answer, if indeed I should now preach this point in some places of England, it would be a very unseasonable argument unto them;
I answer, if indeed I should now preach this point in Some places of England, it would be a very unseasonable argument unto them;
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but among us, there are some who doe now more abound then ever they did in their lives;
but among us, there Are Some who do now more abound then ever they did in their lives;
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some who lived meanly enough before these times, yet now they can live bravely, who have raised their estates out of the misery of the times.
Some who lived meanly enough before these times, yet now they can live bravely, who have raised their estates out of the misery of the times.
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Certainly it will never be any honour to a man and his posterity, if hereafter it shall be found that he hath grown rich by the evill of the times.
Certainly it will never be any honour to a man and his posterity, if hereafter it shall be found that he hath grown rich by the evil of the times.
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That which is reported of Sir Thomas More, who was Lord Chancellour of England many yeares, was much to his honour, that when he dyed, he left his sonne not above 25. l. per annum more then the inheritance his father left him.
That which is reported of Sir Thomas More, who was Lord Chancellor of England many Years, was much to his honour, that when he died, he left his son not above 25. l. per annum more then the inheritance his father left him.
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It will be to the honour of men to be found rather poorer then richer in after times.
It will be to the honour of men to be found rather Poorer then Richer in After times.
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But though you have not that abundance that you have had, yet in respect of thousands,
But though you have not that abundance that you have had, yet in respect of thousands,
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yea millions of your brethren, ye doe now abound. You think perhaps that except you have many thousands comming in, you are in want.
yea millions of your brothers, you do now abound. You think perhaps that except you have many thousands coming in, you Are in want.
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Some of you are it may be of the judgement of Marcus Crassus, whom Plutarch speaks of, who accounted no man rich,
some of you Are it may be of the judgement of Marcus Crassus, whom Plutarch speaks of, who accounted no man rich,
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except he could of his owne charges maintain an Armie.
except he could of his own charges maintain an Army.
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It may be you have not enough to satisfie your phansies, yet you have enough to supply your wants, and over.
It may be you have not enough to satisfy your fancies, yet you have enough to supply your Wants, and over.
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I am sure you abound more then Paul did, yet he saith in this Chapter, ver. 18. I have all, and abound, I am full.
I am sure you abound more then Paul did, yet he Says in this Chapter, ver. 18. I have all, and abound, I am full.
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Oh that you would but give your hearts to learne how to abound in what you have.
O that you would but give your hearts to Learn how to abound in what you have.
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It is a good signe of grace to be more solicitous to know how to abound, then to get abundance;
It is a good Signen of grace to be more solicitous to know how to abound, then to get abundance;
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to be more carefull to use what you have for God, then to maintaine it for your selves.
to be more careful to use what you have for God, then to maintain it for your selves.
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Therefore the argument being of that great necessity and use, as I hope I shall make it appeare to you before I have done, I shall enlarge my selfe in it,
Therefore the argument being of that great necessity and use, as I hope I shall make it appear to you before I have done, I shall enlarge my self in it,
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and divide it into these seven Heads. 1. I shall shew, first, When a man may be said to abound. 2. The difficulty of this Lesson. 3. The necessity of it. 4. The mysterie of godlinesse that is in it. 5. The excellency of it.
and divide it into these seven Heads. 1. I shall show, First, When a man may be said to abound. 2. The difficulty of this lesson. 3. The necessity of it. 4. The mystery of godliness that is in it. 5. The excellency of it.
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6. The severall lessons that are to be learned, to make a man skilfull in it. 7. The Application of all.
6. The several Lessons that Are to be learned, to make a man skilful in it. 7. The Application of all.
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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,
For the First. When may a man be said to know how to abound? When he can Set a due valve and price upon the good things he enjoys,
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so as neither to prize them too low nor too high.
so as neither to prize them too low nor too high.
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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.
Honours and riches Are in themselves the good blessings of God, they come out of God's good treasure. Deuteronomy 28.12. The Lord will open to thee his good treasure.
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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,
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,
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as good utensils for Gods service, giving you larger opportunities for the work of the Lord,
as good utensils for God's service, giving you larger opportunities for the work of the Lord,
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then those have who are poore.
then those have who Are poor.
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I beseech you, Right Honourable, consider of this one note, it is an excellent argument of truth of grace,
I beseech you, Right Honourable, Consider of this one note, it is an excellent argument of truth of grace,
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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,
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,
uh cc pp-f dt j n1 pp-f n1, pc-acp vvi dt n1 pp-f n2 cc n2 pc-acp vvi p-acp d, cst pns32 vvb jc n2 p-acp dt n1 pp-f np1,
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then others have, who are in a lower condition; to make the estimate of your honours and estates, by the opportunity of your service.
then Others have, who Are in a lower condition; to make the estimate of your honours and estates, by the opportunity of your service.
cs n2-jn vhb, r-crq vbr p-acp dt jc n1; pc-acp vvi dt n1 pp-f po22 n2 cc n2, p-acp dt n1 pp-f po22 n1.
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A poore man may be as precious to God as you, but he can doe but little for him,
A poor man may be as precious to God as you, but he can do but little for him,
dt j n1 vmb vbi a-acp j p-acp np1 c-acp pn22, cc-acp pns31 vmb vdi p-acp j c-acp pno31,
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because he hath not those outward helps that ye have.
Because he hath not those outward helps that you have.
c-acp pns31 vhz xx d j n2 cst pn22 vhb.
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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,
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,
pn22 vvb j n2, cc-acp q-crq vvz dt n1 pp-f pno32? vmb pn22 vvi a-acp p-acp dt n1 pp-f np1, pns11 vvb np1 p-acp d j n2 pns11 vhb,
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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 by them to satisfie their lusts without controll, which others have not.
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 by them to satisfy their Lustiest without control, which Others have not.
cc-acp cst r-crq vvz po11 n1 av-ds p-acp n1 po31 n1 p-acp pno32, vbz dt j n2 pns32 vvb pno11 pc-acp vvi po31 n1, r-crq av pns11 vmd xx vhi? av-d j n2 vvi dt n1 pp-f po32 n2 cc n2 pc-acp vbi d, pns32 vhb dc n1 cc n1 p-acp pno32 pc-acp vvi po32 n2 p-acp vvi, r-crq n2-jn vhb xx.
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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;
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;
pns32 vbr dt j n2 pp-f np1, cc-acp pns32 vbr p-acp j n2; dt n-vvg pp-f pno32 vvz xx dt n1 dt jc p-acp pno32;
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as the letter in a word that hath a flourish about it, puts not more to the sense of the word then another doth.
as the Letter in a word that hath a flourish about it, puts not more to the sense of the word then Another does.
c-acp dt n1 p-acp dt n1 cst vhz dt n1 p-acp pn31, vvz xx dc p-acp dt n1 pp-f dt n1 av j-jn vdz.
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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.
These things make no man more acceptable to God, they Are no Signs of a good condition, more then a painted face is a Signen of a good complexion.
np1 n2 vvb dx n1 av-dc j p-acp np1, pns32 vbr dx n2 pp-f dt j n1, av-dc cs dt j-vvn n1 vbz dt n1 pp-f dt j n1.
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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.
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.
pn22 vmd vbi j pc-acp vvi dt n1 p-acp dt n-vvg pp-f po31 n1; pn31 vmd vbi po22 n1 pc-acp vvi pp-f po31 n1 vvg p-acp pno31 vvi.
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Certainly it is as good an argument to prove the goodnesse of the constitution of her body,
Certainly it is as good an argument to prove the Goodness of the constitution of her body,
av-j pn31 vbz a-acp j dt n1 pc-acp vvi dt n1 pp-f dt n1 pp-f po31 n1,
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as honours and riches are to prove the good condition of any man before God.
as honours and riches Are to prove the good condition of any man before God.
c-acp n2 cc n2 vbr pc-acp vvi dt j n1 pp-f d n1 p-acp np1.
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These things are blessings, but they are blessings of the left hand, they are outward blessings;
These things Are blessings, but they Are blessings of the left hand, they Are outward blessings;
np1 n2 vbr n2, cc-acp pns32 vbr n2 pp-f dt j n1, pns32 vbr j n2;
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if they be good to you, it must be from some goodnesse in you, to use them for good;
if they be good to you, it must be from Some Goodness in you, to use them for good;
cs pns32 vbb j p-acp pn22, pn31 vmb vbi p-acp d n1 p-acp pn22, pc-acp vvi pno32 p-acp j;
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as a mans cloathes first warmed by the heat of the body, and then they heat, they are good things;
as a men clothes First warmed by the heat of the body, and then they heat, they Are good things;
c-acp dt ng1 n2 ord vvn p-acp dt n1 pp-f dt n1, cc av pns32 vvb, pns32 vbr j n2;
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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.
but men happiness is not in the having them, nor his misery in the want of them, they make no great difference in men's estates.
cc-acp ng1 n1 vbz xx p-acp dt vhg pno32, ccx po31 n1 p-acp dt n1 pp-f pno32, pns32 vvb dx j n1 p-acp ng2 n2.
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Secondly, when a man knowes how to proportion the use of what he enjoyes, so much to such an use,
Secondly, when a man knows how to proportion the use of what he enjoys, so much to such an use,
ord, c-crq dt n1 vvz c-crq pc-acp vvi dt n1 pp-f r-crq pns31 vvz, av av-d p-acp d dt n1,
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and at such a time, and no more. You must not think because what you have is your own, & you have enough,
and At such a time, and no more. You must not think Because what you have is your own, & you have enough,
cc p-acp d dt n1, cc dx av-dc. pn22 vmb xx vvi c-acp r-crq pn22 vhb vbz po22 d, cc pn22 vhb av-d,
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therefore you need not regard to keep measure and proportion in the use of it.
Therefore you need not regard to keep measure and proportion in the use of it.
av pn22 vvb xx vvi pc-acp vvi n1 cc n1 p-acp dt n1 pp-f pn31.
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When Zeno the Philosopher reproved one for immoderate feasting, he answered, He spent of his owne, and he had enough:
When Zeno the Philosopher reproved one for immoderate feasting, he answered, He spent of his own, and he had enough:
c-crq np1 dt n1 vvd pi p-acp j n-vvg, pns31 vvd, pns31 vvd pp-f po31 d, cc pns31 vhd d:
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Zeno replyed, If your Cook should put two or three handfuls of salt into your meat more then was fit,Zeno replied, If your Cook should put two or three handfuls of salt into your meat more then was fit,
np1 vvd, cs po22 n1 vmd vvi crd cc crd n2 pp-f n1 p-acp po22 n1 av-dc cs vbds j,
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and should say, He had salt enough by him that cost nothing;
and should say, He had salt enough by him that cost nothing;
cc vmd vvi, pns31 vhd n1 av-d p-acp pno31 cst vvd pix;
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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;
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;
vmd d vbi dt j n1? av p-acp dt n1 pp-f dt n-vvg pp-f po22 n1, pn22 vmb vvi po22 n1, pc-acp vbz dt n1 pc-acp vvi c-acp av c-acp pc-acp vvi;
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at some times you may take a more free use of the creature, at other times you must deny your selves.
At Some times you may take a more free use of the creature, At other times you must deny your selves.
p-acp d n2 pn22 vmb vvi dt av-dc j n1 pp-f dt n1, p-acp j-jn n2 pn22 vmb vvi po22 n2.
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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.
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.
pn31 vbds dt j n1 pp-f np1 p-acp d, np1 crd, crd c-crq np1 vvd p-acp vvg cc p-acp n1, pc-acp vbds n1 cc n1, vvg n1 cc vvg n1.
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Thirdly, when a man can so use his abundance, as to avoid the temptations that goe along with it, he is a wise man that can doe so.
Thirdly, when a man can so use his abundance, as to avoid the temptations that go along with it, he is a wise man that can do so.
ord, c-crq dt n1 vmb av vvi po31 n1, c-acp pc-acp vvi dt n2 cst vvb a-acp p-acp pn31, pns31 vbz dt j n1 cst vmb vdi av.
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If you give children fish with many small bones, they know not how to eat the fish without choaking themselves.
If you give children Fish with many small bones, they know not how to eat the Fish without choking themselves.
cs pn22 vvb n2 vvi p-acp d j n2, pns32 vvb xx c-crq pc-acp vvi dt n1 p-acp n-vvg px32.
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In prosperity there are many small bones, there is much danger, it requires much wisdome to take the good, and avoid the evill:
In Prosperity there Are many small bones, there is much danger, it requires much Wisdom to take the good, and avoid the evil:
p-acp n1 pc-acp vbr d j n2, pc-acp vbz d n1, pn31 vvz d n1 pc-acp vvi dt j, cc vvi dt j-jn:
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God doth not require you to cast away your abundance, that you might avoid the danger that is in it,
God does not require you to cast away your abundance, that you might avoid the danger that is in it,
np1 vdz xx vvi pn22 pc-acp vvi av po22 n1, cst pn22 vmd vvi dt n1 cst vbz p-acp pn31,
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as Crates, Aristippus, and other Philosophers did foolishly. It is weaknesse to have need to deny ones selfe the use of the creature,
as Crates, Aristippus, and other Philosophers did foolishly. It is weakness to have need to deny ones self the use of the creature,
c-acp np1, np1, cc j-jn n2 vdd av-j. pn31 vbz n1 pc-acp vhi n1 pc-acp vvi pig n1 dt n1 pp-f dt n1,
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because of the danger in it;
Because of the danger in it;
c-acp pp-f dt n1 p-acp pn31;
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but yet he had need to be very vigilant in observing the temptation in it, that he may avoid it.
but yet he had need to be very vigilant in observing the temptation in it, that he may avoid it.
cc-acp av pns31 vhd n1 pc-acp vbi av j p-acp vvg dt n1 p-acp pn31, cst pns31 vmb vvi pn31.
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You greedily many times swallow in the sweetnesse of your abundance, not considering what poyson of temptation may lye in it,
You greedily many times swallow in the sweetness of your abundance, not considering what poison of temptation may lie in it,
pn22 av-j d n2 vvb p-acp dt n1 pp-f po22 n1, xx vvg r-crq n1 pp-f n1 vmb vvi p-acp pn31,
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and so swallowing downe all, you are undone by it.
and so swallowing down all, you Are undone by it.
cc av vvg a-acp d, pn22 vbr vvn p-acp pn31.
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The prosperity of fooles destroyes them, (sayes 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 greedinesse takes in dregs and all. 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.
dt n1 pp-f n2 vvz pno32, (vvz np1.) pn31 vbds vvn pp-f np1, cst pns31 vbds av j pp-f n1 p-acp np1, cst pns31 vbds av-j p-acp dt n1 cst p-acp d n1 vvz p-acp n2 cc d.
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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.
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.
dt j n2 pp-f n2 vbr av vvn p-acp dt j pp-f po32 n1, cst pns32 av-j vhb dt j n1 pp-f d n1 p-acp pn31, pc-acp vvi pn31.
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Fourthly, then a man knowes how to abound, when he can have command over his spirit in the use of what he enjoyes;
Fourthly, then a man knows how to abound, when he can have command over his Spirit in the use of what he enjoys;
ord, cs dt n1 vvz c-crq pc-acp vvi, c-crq pns31 vmb vhi n1 p-acp po31 n1 p-acp dt n1 pp-f r-crq pns31 vvz;
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when a man can so take pleasure, that his pleasure takes not him:
when a man can so take pleasure, that his pleasure Takes not him:
c-crq dt n1 vmb av vvi n1, cst po31 n1 vvz xx pno31:
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you say of such men, that they have great possessions, but their possessions rather have them.
you say of such men, that they have great possessions, but their possessions rather have them.
pn22 vvb pp-f d n2, cst pns32 vhb j n2, cc-acp po32 n2 av-c vhi pno32.
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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.
It is sordidness in a man to be a servant to his servant. It was the curse of Cain, A servant of Servants shalt thou be.
pn31 vbz n1 p-acp dt n1 pc-acp vbi dt n1 p-acp po31 n1. pn31 vbds dt n1 pp-f np1, dt n1 pp-f n2 vm2 pns21 vbi.
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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.
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.
av c-crq dt n1 vhz dx n1 p-acp po31 n1, cc-acp vbz dt n1 p-acp r-crq pns31 vhz, dt n1 pp-f np1 vbz p-acp pno31.
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When you cannot be merry in company, nor in the liberall use of the creatures,
When you cannot be merry in company, nor in the liberal use of the creatures,
c-crq pn22 vmbx vbi j p-acp n1, ccx p-acp dt j n1 pp-f dt n2,
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but by them are made unfit for holy duties, you now are brought under the power of them, you doe not enjoy them.
but by them Are made unfit for holy duties, you now Are brought under the power of them, you do not enjoy them.
cc-acp p-acp pno32 vbr vvn j p-acp j n2, pn22 av vbr vvn p-acp dt n1 pp-f pno32, pn22 vdb xx vvi pno32.
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How seldome have you been able to let out your hearts to mirth, jollity, and contentment to the flesh,
How seldom have you been able to let out your hearts to mirth, jollity, and contentment to the Flesh,
uh-crq av vhb pn22 vbn j pc-acp vvi av po22 n2 p-acp n1, n1, cc n1 p-acp dt n1,
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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.
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.
av c-acp pn22 vmd p-acp dt n1 av-j vvi pno32 av p-acp np1 p-acp n1? uh-dx, d n2 pn31 vbz dt n1 cc crd c-acp pn22 vmb vvi d n1 p-acp po22 n2 av.
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Certainly you have not learned how to abound.
Certainly you have not learned how to abound.
av-j pn22 vhb xx vvn c-crq pc-acp vvi.
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Fiftly, then doth a man know how to abound, when he so enjoyes what he hath,
Fifty, then does a man know how to abound, when he so enjoys what he hath,
ord, av vdz dt n1 vvb c-crq pc-acp vvi, c-crq pns31 av vvz r-crq pns31 vhz,
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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;
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;
c-acp pns31 vbz j pc-acp vvi p-acp pn31 p-acp np1. pns32 r-crq vhb vvn p-acp dt j n1 d po32 n2, av vmbx vvi av-j;
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they will rather venture to break their consciences, or doe any thing, rather then to be meane.
they will rather venture to break their Consciences, or do any thing, rather then to be mean.
pns32 vmb av-c vvi pc-acp vvi po32 n2, cc vdb d n1, av-c cs pc-acp vbi j.
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But when a man can say, Lord, if thou hast any other way to honour thy Name by me,
But when a man can say, Lord, if thou hast any other Way to honour thy Name by me,
p-acp c-crq dt n1 vmb vvi, n1, cs pns21 vh2 d j-jn n1 pc-acp vvi po21 n1 p-acp pno11,
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then in the enjoyment of what I have, here I am, doe with me as thou pleasest:
then in the enjoyment of what I have, Here I am, do with me as thou pleasest:
av p-acp dt n1 pp-f r-crq pns11 vhb, av pns11 vbm, vdb p-acp pno11 c-acp pns21 vv2:
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and when God takes away his comforts from him, can say, The Lord giveth, the Lord taketh, blessed be the Name of the Lord;
and when God Takes away his comforts from him, can say, The Lord gives, the Lord Takes, blessed be the Name of the Lord;
cc c-crq np1 vvz av po31 n2 p-acp pno31, vmb vvi, dt n1 vvz, dt n1 vvz, j-vvn vbb dt n1 pp-f dt n1;
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this man hath learned how to abound:
this man hath learned how to abound:
d n1 vhz vvn c-crq pc-acp vvi:
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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,
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,
cc-acp c-crq ng2 n2 vmbx vvi d n2, cc-acp pns32 av vvb p-acp pno32, cst pns32 vmbx vvi p-acp pno32 p-acp dt j-vvg pp-f po32 n2,
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if they lose a little of what they have, they presently cry out, They are undone;
if they loose a little of what they have, they presently cry out, They Are undone;
cs pns32 vvb dt j pp-f r-crq pns32 vhb, pns32 av-j vvi av, pns32 vbr vvn;
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these men never knew how to abound.
these men never knew how to abound.
d n2 av-x vvd c-crq pc-acp vvi.
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Sixtly, when men know how to enjoy God in their abundance, and to be led to him by it, they are not creature-comforts that satisfie them, but God in them;
Sixty, when men know how to enjoy God in their abundance, and to be led to him by it, they Are not Creature comforts that satisfy them, but God in them;
ord, c-crq n2 vvb c-crq pc-acp vvi np1 p-acp po32 n1, cc pc-acp vbi vvn p-acp pno31 p-acp pn31, pns32 vbr xx n2 cst vvb pno32, cc-acp np1 p-acp pno32;
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the creature is but the channell that lets God into their hearts. Esay 6.3. The whole earth is full of thy glory, so you have it in your books,
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,
dt n1 vbz p-acp dt n1 cst vvz np1 p-acp po32 n2. np1 crd. dt j-jn n1 vbz j pp-f po21 n1, av pn22 vhb pn31 p-acp po22 n2,
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but it is more proper to read it thus, His glory is the fulnesse of the earth.
but it is more proper to read it thus, His glory is the fullness of the earth.
cc-acp pn31 vbz av-dc j pc-acp vvi pn31 av, po31 n1 vbz dt n1 pp-f dt n1.
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When a man can say, It is the glory of God that is the fulnesse of my honour,
When a man can say, It is the glory of God that is the fullness of my honour,
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and my estate, and of my comforts, it is communion with God that I enjoy in these, that rejoyceth my soule:
and my estate, and of my comforts, it is communion with God that I enjoy in these, that Rejoiceth my soul:
cc po11 n1, cc pp-f po11 n2, pn31 vbz n1 p-acp np1 cst pns11 vvb p-acp d, cst vvz po11 n1:
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it is true, the Ordinances are the speciall chanels that let out Gods goodnesse to me;
it is true, the Ordinances Are the special channels that let out God's Goodness to me;
pn31 vbz j, dt n2 vbr dt j n2 cst vvb av npg1 n1 p-acp pno11;
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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;
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;
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this man hath learned how to abound. Phil. 4.7. the Apostle sayes, The peace of God shall keep their hearts;
this man hath learned how to abound. Philip 4.7. the Apostle Says, The peace of God shall keep their hearts;
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but ver. 9. The God of peace shall be with you.
but ver. 9. The God of peace shall be with you.
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It is not enough to a gracious heart to have the peace of God, but he must have the God of peace;
It is not enough to a gracious heart to have the peace of God, but he must have the God of peace;
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so it is not enough for him to have honour from God, but he must have the God of that honour;
so it is not enough for him to have honour from God, but he must have the God of that honour;
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all the riches in the world cannot satisfie him, except he hath the God that gave him those riches.
all the riches in the world cannot satisfy him, except he hath the God that gave him those riches.
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When thy heart can be carryed quickly through the creatures, to enjoy God as the fulnesse of what thou hast;
When thy heart can be carried quickly through the creatures, to enjoy God as the fullness of what thou hast;
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and when the creature is made use of, to draw forth the graces of the Spirit of God in thee;
and when the creature is made use of, to draw forth the graces of the Spirit of God in thee;
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so that the more thou dost abound, the more are thy graces acted to God the fountaine of all,
so that the more thou dost abound, the more Are thy graces acted to God the fountain of all,
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now thou hast learned how to abound:
now thou hast learned how to abound:
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but where is the man who doth enjoy more of God in abundance then in want?
but where is the man who does enjoy more of God in abundance then in want?
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Seventhly, then hath a man learned how to abound, when he hath learned how to trade with his abundance;
Seventhly, then hath a man learned how to abound, when he hath learned how to trade with his abundance;
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not how to keep it to himselfe, but how to improve it for God, and the Publique,
not how to keep it to himself, but how to improve it for God, and the Public,
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and the reliefe of his Brethren, according to what he is able, when he improves his honour to lift up Gods honour on high,
and the relief of his Brothers, according to what he is able, when he improves his honour to lift up God's honour on high,
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& his riches, by being rich in good works, when he accounts himself a steward,
& his riches, by being rich in good works, when he accounts himself a steward,
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and all he hath to be as talents given him to trade with, not for himselfe, but for his Master.
and all he hath to be as Talents given him to trade with, not for himself, but for his Master.
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8. When some afflictions that you meet withall in your prosperity, are not hinderances to the comfortable enjoyment of the mercies you have.
8. When Some afflictions that you meet withal in your Prosperity, Are not hindrances to the comfortable enjoyment of the Mercies you have.
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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;
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;
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one affliction is as the grave to bury hundreds of mercies.
one affliction is as the grave to bury hundreds of Mercies.
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Surely Haman knew not how to abound, when he was but crost in the want of having the bowing of Mordecai 's knee;
Surely Haman knew not how to abound, when he was but crossed in the want of having the bowing of Mordecai is knee;
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all the honour he had in the Court was nothing to him.
all the honour he had in the Court was nothing to him.
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So it was with Ahab, one would think he had enough to have satisfied one man, being so great a King;
So it was with Ahab, one would think he had enough to have satisfied one man, being so great a King;
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yet because he had not Naboths vineyard, he is sick, and will not eate.
yet Because he had not Naboth's vineyard, he is sick, and will not eat.
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A small thing laid upon a mans eye, will keep the sight of all the heavens from him;
A small thing laid upon a men eye, will keep the sighed of all the heavens from him;
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so many times a little affliction keeps the sight of abundance of mercies, yea heavenly mercies from you.
so many times a little affliction keeps the sighed of abundance of Mercies, yea heavenly Mercies from you.
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Surely you have not learned how to abound. 9. Then a man knowes how to abound, when in his abundance he knowes himselfe;
Surely you have not learned how to abound. 9. Then a man knows how to abound, when in his abundance he knows himself;
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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.
few men know themselves, when they Are raised by Prosperity. Psalm 9.20. Put them in Fear O Lord, that they may know themselves to be but men.
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When men are got above their brethren, their hearts begin to swell, as if they were not men,
When men Are god above their brothers, their hearts begin to swell, as if they were not men,
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as if all the world were made onely to give them content.
as if all the world were made only to give them content.
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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;
Right Honourable, while I am mentioning of these things, see what cause you have to be humbled, to fallen down before the Lord this day;
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you have enjoyed abundance, but either you have not been in the schoole of Christ, or you have been but ill proficients in it.
you have enjoyed abundance, but either you have not been in the school of christ, or you have been but ill proficients in it.
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How few of you have learned thus to abound? Let this be the matter of your humiliation in the dayes of your Fasting.
How few of you have learned thus to abound? Let this be the matter of your humiliation in the days of your Fasting.
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Some of you are cut short of your former abundance, God calls you now to be humbled for your abuse of it.
some of you Are Cut short of your former abundance, God calls you now to be humbled for your abuse of it.
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2. The difficulty of this lesson.
2. The difficulty of this Lesson.
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Men think it is hard to be brought down under afflictions, but verily to know how to abound is much harder.
Men think it is hard to be brought down under afflictions, but verily to know how to abound is much harder.
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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 who live in this place, think your conditions to be Far better then of those who live under the rage of the enemy;
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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 yet enjoy so much, as if you be not unthankful, you must needs acknowledge, that in comparison of them, you abound in Mercies.
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You think their lesson, how to beare patiently such great afflictions as are upon them; is very hard;
You think their Lesson, how to bear patiently such great afflictions as Are upon them; is very hard;
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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 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;
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but before we have done, I hope I shall make the truth of it out fully to you.
but before we have done, I hope I shall make the truth of it out Fully to you.
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Mariners use to say, if they have sea-roome enough, they care not; but your greatest danger is in your sea-roome.
Mariners use to say, if they have sea-room enough, they care not; but your greatest danger is in your sea-room.
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It is a saying of Augustine, and a very true one, It is a harder thing to fight with a mans lusts,
It is a saying of Augustine, and a very true one, It is a harder thing to fight with a men Lustiest,
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then to fight with the crosse: And of Cyprian, There is no evill but is easier overcome then pleasure.
then to fight with the cross: And of Cyprian, There is no evil but is Easier overcome then pleasure.
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There is more skill required to manage an East-Indie Ship, then a Boat in the Thames.
There is more skill required to manage an East-Indie Ship, then a Boat in the Thames.
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The warme beames of the Sunne gets the Travellers cloak sooner from him, then the wind and stormes can doe.
The warm beams of the Sun gets the Travellers cloak sooner from him, then the wind and storms can do.
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Many who fled for Religion in Queen Maries time, knew how to want;
Many who fled for Religion in Queen Mary's time, knew how to want;
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but comming againe in Queen Elizabeths time, enjoying prosperity, they knew not how to abound, they proved naught.
but coming again in Queen Elizabeths time, enjoying Prosperity, they knew not how to abound, they proved nought.
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Manna could endure the heat of the fire, for the people baked it; but it melted before the heat of the Sunne.
Manna could endure the heat of the fire, for the people baked it; but it melted before the heat of the Sun.
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Many have been melted by the heat of prosperity, who stood it out against the scorching heat of affliction.
Many have been melted by the heat of Prosperity, who stood it out against the scorching heat of affliction.
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Elisha prayed for a double spirit of Elijah to be upon him;Elisha prayed for a double Spirit of Elijah to be upon him;
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and why so? Augustine gives a reason, Elijah was persecuted, banished, lived in the wildernesse;
and why so? Augustine gives a reason, Elijah was persecuted, banished, lived in the Wilderness;
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but Elisha was to live at Court, and therefore he had need of a double spirit, that he might know how to carry himselfe.
but Elisha was to live At Court, and Therefore he had need of a double Spirit, that he might know how to carry himself.
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First, there are more duties required of men who abound, then of those who want.
First, there Are more duties required of men who abound, then of those who want.
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A poore man who works hard for his living all day, what hath he to doe,
A poor man who works hard for his living all day, what hath he to do,
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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.
but in the morning to commend himself and his family to God, and so go forth to his labour? 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.
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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;
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;
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but certainly there are no men in the world who have greater work to doe then Princes, Noblemen, Lords,
but Certainly there Are no men in the world who have greater work to do then Princes, Noblemen, lords,
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and such as are in place of dignity and power. Secondly, there is a greater variety of temptations in abundance, then in want.
and such as Are in place of dignity and power. Secondly, there is a greater variety of temptations in abundance, then in want.
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It is true, Poverty is not without its temptations, but Prosperity hath farre more attending it.
It is true, Poverty is not without its temptations, but Prosperity hath Far more attending it.
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Flyes come thickest to sweet things;
Flies come thickest to sweet things;
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so Beelzebub, which signifies the god of flies, the prince of devils, loves most to be amongst men who doe most abound.
so Beelzebub, which signifies the god of flies, the Prince of Devils, loves most to be among men who do most abound.
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Rats and Mice come to full barnes, rather then to empty places; so the vermine of temptations doe more haunt abundance then want.
Rats and Mice come to full Barns, rather then to empty places; so the vermin of temptations do more haunt abundance then want.
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We reade of Josephs portion, Deut. 33.13.
We read of Josephs portion, Deuteronomy 33.13.
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Blessed of the Lord be his land, for the precious things of heaven, for the dew, Blessed of the Lord be his land, for the precious things of heaven, for the due,
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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 deep, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,
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and for the chiefe things of the ancient mountains, and for the precious things of the lasting hills,
and for the chief things of the ancient Mountains, and for the precious things of the lasting hills,
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and for the precious things of the earth, and fulnesse thereof. and for the precious things of the earth, and fullness thereof.
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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.
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.
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The archers have sorely grieved him, and shot at him, and hated him. The archers have sorely grieved him, and shot At him, and hated him.
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None of the Patriarchs did so much abound as Joseph; none were so sorely shot at and hated as he was.
None of the Patriarchs did so much abound as Joseph; none were so sorely shot At and hated as he was.
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Travailers fling not at a tree that is empty, but at such as is full of fruit.
Travelers fling not At a tree that is empty, but At such as is full of fruit.
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Thirdly, the temptations of those who abound, are more sutable then the temptations of such as suffer want.
Thirdly, the temptations of those who abound, Are more suitable then the temptations of such as suffer want.
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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;
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;
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these are tedious even to nature: but the temptations in abundance are to satisfie our lust, to have our will.
these Are tedious even to nature: but the temptations in abundance Are to satisfy our lust, to have our will.
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Lay rats bane in the window, and the child is in greater danger, then if poyson were mixed in Aloes.
Lay rats bane in the window, and the child is in greater danger, then if poison were mixed in Aloes.
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Fourthly, Temptations in abundance are more subtile, they insinuate into the soule, and bring in much evil by things lawfull. Mar. 4.19.
Fourthly, Temptations in abundance Are more subtle, they insinuate into the soul, and bring in much evil by things lawful. Mar. 4.19.
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the temptations that come by riches are called the deceitfulnesse of riches.
the temptations that come by riches Are called the deceitfulness of riches.
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Fiftly, But above all it is difficult to learn how to abound, because prosperity affords so much food and fuell to mens lusts, by which they are heated, pampered, and so grow strong.
Fifty, But above all it is difficult to Learn how to abound, Because Prosperity affords so much food and fuel to men's Lustiest, by which they Are heated, pampered, and so grow strong.
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You will not set a child upon a lusty pampered horse.
You will not Set a child upon a lusty pampered horse.
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The lust of pride, how is it fed by honours and riches, and what more unruly in the heart, The lust of pride, how is it fed by honours and riches, and what more unruly in the heart,
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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.
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.
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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.
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.
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The like may be said of Malice and Revenge.
The like may be said of Malice and Revenge.
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The Scripture gives us many evidences of this, that it is harder to know how to abound, then how to want: As,
The Scripture gives us many evidences of this, that it is harder to know how to abound, then how to want: As,
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First, the frequent and solemne charges of God to those that abound, to take heed to themselves, more then to those that want.
First, the frequent and solemn charges of God to those that abound, to take heed to themselves, more then to those that want.
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Deut. 6.11, 12. When thou shalt have eaten, and art full, then beware lest thou forget the Lord. Deuteronomy 6.11, 12. When thou shalt have eaten, and art full, then beware lest thou forget the Lord.
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Oh would to God this Scripture were writ over your full table.
O would to God this Scripture were writ over your full table.
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And Chap. 8. ver. 12. lest when thou hast eaten and art full, and hast built goodly houses,
And Chap. 8. ver. 12. lest when thou hast eaten and art full, and hast built goodly houses,
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and dwelt therein, &c. Then thy heart be lifted up and thou forget the Lord thy God. and dwelled therein, etc. Then thy heart be lifted up and thou forget the Lord thy God.
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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,
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,
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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.
but when you Are come to your houses, when your herds, your flocks, silver and gold Are multiplied, o then beware that you forget not the Lord.
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And Chap. 31. ver. 14, 15, 16. That thou maist gather in thy corne, thy wine,
And Chap. 31. ver. 14, 15, 16. That thou Mayest gather in thy corn, thy wine,
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and thine oyle, that thou maist eate and be full, take heed to your selves that your hearts be not deceived. and thine oil, that thou Mayest eat and be full, take heed to your selves that your hearts be not deceived.
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It is a good speech of Augustine, The vertue of faith in dangers is secure, and in security it is in danger. It is a good speech of Augustine, The virtue of faith in dangers is secure, and in security it is in danger.
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Secondly, we never reade that ever a full or prosperous estate was so much as the occasion of the conversion of any to God:
Secondly, we never read that ever a full or prosperous estate was so much as the occasion of the conversion of any to God:
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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.
but we find in Scripture that an afflicted estate hath been blessed to many for this end, 2 Chronicles 33.12. Hos. 5.15. Job 33.14.
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Thirdly, few of Gods children have been the worse 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.
Thirdly, few of God's children have been the Worse 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 Chronicles 17.3. it is said, Jehoshaphat walked in the First ways of David.
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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.Davids First ways were in his afflicted estate, and they were the best; notwithstanding all Solomons Wisdom, you see how foully he fell by his Prosperity.
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Fourthly, it hath been the way of God constantly to keep his people downe in a low estate, especially in the times of the Gospell.
Fourthly, it hath been the Way of God constantly to keep his people down in a low estate, especially in the times of the Gospel.
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This holds forth to all the world, that it is a hard thing to know how to abound:
This holds forth to all the world, that it is a hard thing to know how to abound:
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for it the Saints were able to manage abundance as well as want, they should have it, in time of so great mercy,
for it the Saints were able to manage abundance as well as want, they should have it, in time of so great mercy,
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for they are heyres of the world.
for they Are Heirs of the world.
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3. The necessity of this lesson. But though the lesson be very hard, yet it is very necessary.
3. The necessity of this Lesson. But though the Lesson be very hard, yet it is very necessary.
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First, if you abound, and know not how to abound, you will have many creatures which you have use of continually crying to God against you,
First, if you abound, and know not how to abound, you will have many creatures which you have use of continually crying to God against you,
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for the bondage you bring them under. Rom. 8.22.
for the bondage you bring them under. Rom. 8.22.
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who are they that doe most keepe the creatures in bondage, but those who have the most plentifull use of them,
who Are they that do most keep the creatures in bondage, but those who have the most plentiful use of them,
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and subject them to their lusts? These creatures cry, Oh Lord, we were made for thee,
and Subject them to their Lustiest? These creatures cry, O Lord, we were made for thee,
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and we would be working for thee, who art the chiefe good, and the highest end;
and we would be working for thee, who art the chief good, and the highest end;
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but here is a man that hath us at his command, and he forceth us to that which is contrary to our nature:
but Here is a man that hath us At his command, and he forceth us to that which is contrary to our nature:
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This cry of the creatures is very sad against thee who dost abuse them; they were never made to be serviceable to thy lusts;
This cry of the creatures is very sad against thee who dost abuse them; they were never made to be serviceable to thy Lustiest;
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thou art an oppressor of the whole Creation. Secondly, you who abound, and know not how to abound, you sinne against much mercy.
thou art an oppressor of the Whole Creation. Secondly, you who abound, and know not how to abound, you sin against much mercy.
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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.
The abuse of mercy is the greatest aggravation of a men sin. Deuteronomy 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.
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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;Nehemiah 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;
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such a man is raised to a high estate and honour, Neverthelesse he is a swearer, Neverthelesse he is uncleane, his family is prophane.
such a man is raised to a high estate and honour, Nevertheless he is a swearer, Nevertheless he is unclean, his family is profane.
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Thirdly, if you know not how to abound, you will grow extreame wicked.
Thirdly, if you know not how to abound, you will grow extreme wicked.
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Job 21.13, 14, 15. They spend their dayes in wealth, therefore they say unto God, Depart from us, Job 21.13, 14, 15. They spend their days in wealth, Therefore they say unto God, Depart from us,
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for we desire not the knowledge of thy wayes.
for we desire not the knowledge of thy ways.
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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. 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.
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It may be thus said of many Families, They are full of riches, of the good blessings of God,
It may be thus said of many Families, They Are full of riches, of the good blessings of God,
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and they are also as full of sinne.
and they Are also as full of sin.
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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,
What is the greatness of many men's spirits, but this, that they Dare boldly since against the God of heaven? they account it their excellency to go beyond Others in wickedness, they glory in their shame,
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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.
like those Nobles I have read of in the Isle of Samobarre in the East indies, who stigmatized themselves with a hight iron, in token of honour.
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Fourthly, if you learn not how to abound, you are the men who have your portion in this world, like those Ps. 17.14.
Fourthly, if you Learn not how to abound, you Are the men who have your portion in this world, like those Ps. 17.14.
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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;
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. You have received your consolation;
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it sounded in his eares as Jerome said that Scripture, Arise ye dead and come to judgement, sounded in his.
it sounded in his ears as Jerome said that Scripture, Arise you dead and come to judgement, sounded in his.
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If God should say to any of you, You shall have all your estares as full as ever,
If God should say to any of you, You shall have all your estares as full as ever,
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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.
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 be cause for you to wring your handss, to fallen down upon your faces in the anguish of your Souls, to cry and howl At the hearing of such a doom as this.
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For though it is true in regard of your sinfulnesse you should judge your selves unworthy of the least crumme of bread,
For though it is true in regard of your sinfulness you should judge your selves unworthy of the least crumb of bred,
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yet woe unto you that ever you were borne, if your portion should be the enjoyment of the whole world;
yet woe unto you that ever you were born, if your portion should be the enjoyment of the Whole world;
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you had need then learn how to abound;
you had need then Learn how to abound;
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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.
for if you do not, God thereby does manifest that he hath separated you to this doom, to give you no other portion but what you have Here.
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Fiftly, you had need learn how to abound, for otherwise there goes along with your abundance a secret curse of God.
Fifty, you had need Learn how to abound, for otherwise there Goes along with your abundance a secret curse of God.
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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:Psalm 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:
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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.
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.
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Sixtly, you had need learne how to abound;
Sixty, you had need Learn how to abound;
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for il you doe not, you will do abundance of hurt in the places where you live.
for ill you do not, you will do abundance of hurt in the places where you live.
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A man who abounds, and hath not grace with his abundance, is a publique evill to the Countrie where he lives.
A man who abounds, and hath not grace with his abundance, is a public evil to the Country where he lives.
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Those who are meane poore people, though they be wicked, yet they can doe no great hurt;
Those who Are mean poor people, though they be wicked, yet they can do no great hurt;
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but a man who is in honour and esteeme in the world, and hath a great estate,
but a man who is in honour and esteem in the world, and hath a great estate,
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if he be not godly, he is very mischievous. A little weed in a garden is not very hurtfull;
if he be not godly, he is very mischievous. A little weed in a garden is not very hurtful;
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but if there growes a great Elder-tree in the midst of it, it spoils all about it.
but if there grows a great Elder-tree in the midst of it, it spoils all about it.
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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.
Seventhly, your abundance will endanger your salvation if you Learn not how to abound. Chrysostom upon the Hebrews Says, he wonders how any Governor can be saved; and our Saviour, Matthew 19.24.
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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.
Says, 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.
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Eightly, if you learn not this lesson, if ever you bee brought into afflictions, oh how grievous will they be!
Eighth, if you Learn not this Lesson, if ever you be brought into afflictions, o how grievous will they be!
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your abundance will prepare matter for the terrours of your consciences, yea it will make death very terrible,
your abundance will prepare matter for the terrors of your Consciences, yea it will make death very terrible,
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when you shall look back and consider how much you have had from God, and how little you have done for him;
when you shall look back and Consider how much you have had from God, and how little you have done for him;
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yea, how much ye have done against him: death will strain out the sweet, but leave the guilt.
yea, how much you have done against him: death will strain out the sweet, but leave the guilt.
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4. The mysterie of godlinesse there is in learning how to abound. NONLATINALPHABET, I am instructed.
4. The mystery of godliness there is in learning how to abound., I am instructed.
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The strength of reason may goe farre in ordering a prosperous condition so as not to be very offensive,
The strength of reason may go Far in ordering a prosperous condition so as not to be very offensive,
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but there is a great mystery of godlinesse in knowing how to abound in a christian spirituall way.
but there is a great mystery of godliness in knowing how to abound in a christian spiritual Way.
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1. A godly man learnes to abound by being faithfull, Prov. 28.20. A faithfull man shall abound with blessings.
1. A godly man learns to abound by being faithful, Curae 28.20. A faithful man shall abound with blessings.
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Many think the only way to get abundance is by being false, by shifting courses;
Many think the only Way to get abundance is by being false, by shifting courses;
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they dare not trust to the wayes of faithfulnesse, they see a mighty Current of opposition against them,
they Dare not trust to the ways of faithfulness, they see a mighty Current of opposition against them,
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but the godly man desires neither to get nor to enjoy more in the world, then he may have by being faithfull.
but the godly man Desires neither to get nor to enjoy more in the world, then he may have by being faithful.
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2. He learnes to abound by often resigning up all his abundance to God, not by keeping it to his own proper advantage;
2. He learns to abound by often resigning up all his abundance to God, not by keeping it to his own proper advantage;
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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;
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;
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by this he enjoyes his abundance with more comfort and freedome of spirit.
by this he enjoys his abundance with more Comfort and freedom of Spirit.
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The oftner any thng is given up into Gods hands, and comes out of them to us, the better it is;
The oftener any thng is given up into God's hands, and comes out of them to us, the better it is;
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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;
those men who having god any thing 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;
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that man who can dayly as freely and cheerfully resign what he hath to God,
that man who can daily as freely and cheerfully resign what he hath to God,
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as receive any thing from him, is the only man that is blessed in what he enjoies in this world.
as receive any thing from him, is the only man that is blessed in what he enjoys in this world.
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3. He seeks to preserve his estate, and to enrich himself by communicating what he hath to the necessities of others, and the publick.
3. He seeks to preserve his estate, and to enrich himself by communicating what he hath to the necessities of Others, and the public.
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This is a mysterie to the world. Isay 32.8. The liberall man deviseth liberall things:
This is a mystery to the world. Saiah 32.8. The liberal man devises liberal things:
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and what then? so he may lose all he hath? No, by liberall things he shall stand.
and what then? so he may loose all he hath? No, by liberal things he shall stand.
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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,
He thinks it more gain to part with any thing 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,
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but that they be rich in good works. but that they be rich in good works.
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Here is a way of being rich that the world is not acquainted with, by being rich in good works;
Here is a Way of being rich that the world is not acquainted with, by being rich in good works;
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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;
the more he lays out in good works, the Richer he is. God himself accounts his riches to be in the works of mercy, Ephesians 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;
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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. 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.
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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.
4. He learns how to abound by moderating his affections in his abundance, by the moderation of his joy he increases his joy, Philip 4.4, 5. Rejoice, and again rejoice. This is a good exhortation.
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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.
Well then, let us let out our hearts to the uttermost in joy: nay, Says the Apostle, you must take care you keep your affections within bounds.
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Let your moderation be known to all men. Let your moderation be known to all men.
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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.
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.
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5. By his abundance, his humility is increased;
5. By his abundance, his humility is increased;
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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;
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;
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he tels him his house should be great among the great men of the earth; was Davids heart puffed up by this? No;
he tells him his house should be great among the great men of the earth; was Davids heart puffed up by this? No;
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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. Then (Says 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 o God.
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Saul was little in his own eyes, before God made him great: But when he was made great, God was lesse esteemed by him.Saul was little in his own eyes, before God made him great: But when he was made great, God was less esteemed by him.
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The greater David was, the lesse he was in his own eyes, and the greater was God in them;
The greater David was, the less he was in his own eyes, and the greater was God in them;
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not, Lord I am a happy man, that I am made so great;
not, Lord I am a happy man, that I am made so great;
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but who am I, and what is my house? but thou art great oh Lord.
but who am I, and what is my house? but thou art great o Lord.
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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;
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;
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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.
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.
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No man knowes in a spirituall way how to abound, but he who is above all his abundance.
No man knows in a spiritual Way how to abound, but he who is above all his abundance.
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Luther speaking of that place, Whether wee live, or whether wee dye, wee are the Lords: Luther speaking of that place, Whither we live, or whither we die, we Are the lords:
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This, saith he, is not only to be understood in the Genitive case singular, Domini; but in the nominative plural:
This, Says he, is not only to be understood in the Genitive case singular, Domini; but in the nominative plural:
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we are Domini, the Lords of life and death, whether we dye or live; though wee be not Lords of so much Land, of such Mannors;
we Are Domini, the lords of life and death, whither we die or live; though we be not lords of so much Land, of such Manors;
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we cannot Lord it over so many Tenants, yet over life and death we are Lords;
we cannot Lord it over so many Tenants, yet over life and death we Are lords;
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we can Lord it over them.
we can Lord it over them.
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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.
Death Takes away all your possessions and Lordship's 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.
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A gracious heart who lies low under God and Christ, yet hath all other things under his feet;
A gracious heart who lies low under God and christ, yet hath all other things under his feet;
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yea, the lower he lies, the more hath he; all the bravery, pomp, and glory of the world, under his feet:
yea, the lower he lies, the more hath he; all the bravery, pomp, and glory of the world, under his feet:
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great is this mysterie of godlinesse. 7. According to the increase of his abundance, he seeks a proportionable measure of holinesse.
great is this mystery of godliness. 7. According to the increase of his abundance, he seeks a proportionable measure of holiness.
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Solomon desired much wisdome, because he had a great people to govern;Solomon desired much Wisdom, Because he had a great people to govern;
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men who have sensuall hearts, think a little Religion is enough for a Gentleman or Nobleman;
men who have sensual hearts, think a little Religion is enough for a Gentleman or Nobleman;
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it is for poore men who have little else to minde or content themselves in, to look after Religion in the strictnesse of it.
it is for poor men who have little Else to mind or content themselves in, to look After Religion in the strictness of it.
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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,
But if God gives a gracious man abundance, he does not think that measure of grace that he had before, will serve his turn now,
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except God causeth his grace to abound as wel as his estate and honour, he lookes upon himselfe as miserable.
except God Causes his grace to abound as well as his estate and honour, he looks upon himself as miserable.
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8. He is as much apprehensive and sensible of his dependance upon God in the height of prosperitie,
8. He is as much apprehensive and sensible of his dependence upon God in the height of Prosperity,
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as in the depth of adversitie.
as in the depth of adversity.
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Hence Noblemen and Princes are taught by Christ to come every day to Gods gate to beg their bread.
Hence Noblemen and Princes Are taught by christ to come every day to God's gate to beg their bred.
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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,
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,
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for God, and for the furtherance of eternall good; as time and place is sanctified when there is a consecration upon them for God;
for God, and for the furtherance of Eternal good; as time and place is sanctified when there is a consecration upon them for God;
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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,
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,
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now it is sanctified to me. But how comes it to be so? By the Word and Prayer.
now it is sanctified to me. But how comes it to be so? By the Word and Prayer.
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1. Through the Word of the Gospel, revealing the restitution of my right, forfeited by sinne,
1. Through the Word of the Gospel, revealing the restitution of my right, forfeited by sin,
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yea a higher title then ever I had in Adam. 2. By the Word of Promise, which gives nothing without a blessing to it.
yea a higher title then ever I had in Adam. 2. By the Word of Promise, which gives nothing without a blessing to it.
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If indeed I had what I enjoy meerly in a naturall way of general providence, I could not expect such a blessing;
If indeed I had what I enjoy merely in a natural Way of general providence, I could not expect such a blessing;
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but now enjoying all by the Word, I enjoy it all in a spirituall way, all is sanctified to me.
but now enjoying all by the Word, I enjoy it all in a spiritual Way, all is sanctified to me.
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Hence of all men, Gentlemen and Noblemen have most cause to be much conversant in Scripture;
Hence of all men, Gentlemen and Noblemen have most cause to be much conversant in Scripture;
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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.
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.
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The more any man hath, the more he had need to pray.
The more any man hath, the more he had need to pray.
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Carnall men will pray much in affliction, but to be put on to prayer by prosperity, this is rare.
Carnal men will pray much in affliction, but to be put on to prayer by Prosperity, this is rare.
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Gentlemen had need pray more then poore men, Noblemen more then Gentlemen. But if this be a truth, certainly it is a mysterie;
Gentlemen had need pray more then poor men, Noblemen more then Gentlemen. But if this be a truth, Certainly it is a mystery;
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few of you think so, fewer doe so.
few of you think so, fewer do so.
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5. The excellency of this lesson. 1. When this is learned, grace in you will be very conspicuous;
5. The excellency of this Lesson. 1. When this is learned, grace in you will be very conspicuous;
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it will appeare in the lustre of it as a Diamond in a golden ring, or rather set in a Crowne, sparkles,
it will appear in the lustre of it as a Diamond in a golden ring, or rather Set in a Crown, sparkles,
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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;
and is more glorious then in a dirty rag. Zechariah 9.16. there is a Prophesy that the Saints shall be as the stones of a Crown lifted up;
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it is in part made good, when grace appears in the glory of it in you who are in eminent place.
it is in part made good, when grace appears in the glory of it in you who Are in eminent place.
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2. You may doe abundance of good:
2. You may do abundance of good:
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many soules will blesse God for you, and for all the abundance you enjoy, of which there is so good an improvement.
many Souls will bless God for you, and for all the abundance you enjoy, of which there is so good an improvement.
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Blessed be God that ever such men lived in such places and times;
Blessed be God that ever such men lived in such places and times;
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the Cause of God, and the good of his Saints, how hath it been promoted by them!
the Cause of God, and the good of his Saints, how hath it been promoted by them!
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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.
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 Governors of the people which offer themselves willingly: Bless you the Lord.
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Because of the great service that a rich man may doe, Paul was so moved,
Because of the great service that a rich man may do, Paul was so moved,
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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,
when he had liked to have lost Sergius Paulus, the Deputy of the country, Act. 13.7, 8. etc. he Set his eyes upon Elymas, who sought to turn him away from the faith, which he began to harken After and embrace,
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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?
and said, O 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?
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3. This argues much strength of grace, as the braines resisting abundance of vapours, so as not to be hurt by them, argues the strength of it.
3. This argues much strength of grace, as the brains resisting abundance of vapours, so as not to be hurt by them, argues the strength of it.
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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.
4. From these who have learned thus, God receives most of that rend 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.
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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:
You who Are great Landlords, complain much that in these times you cannot receive your rends, they were never so ill paid as they Are now:
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call your selves to account, how well you pay your rents to the Lord, of whom you hold all you have.
call your selves to account, how well you pay your rends to the Lord, of whom you hold all you have.
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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.
You esteem well of such as Are certain and punctual in paying your rends, God esteems high of those who render to him in a constant Way his rend for those many plentiful enjoyments they have in this world.
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5. There is no fear that adversity, that any afflictions should doe hurt to such who know thus how to use prosperity.
5. There is no Fear that adversity, that any afflictions should do hurt to such who know thus how to use Prosperity.
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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.
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.
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Nulla infaelicitas frangit, quem nulla faelicitas corrumpit. 6. This is the more excellent, because it is so rare.Nulla infaelicitas Frangit, Whom nulla faelicitas corrumpit. 6. This is the more excellent, Because it is so rare.
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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.
Where is the man who is able to stand against the temptation of a prosperous estate? if Adversity hath slain her thousands, Prosperity hath slave her ten thousands. Rara virtus humilitas honorata.
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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,
7. How sweetly and comfortably may such die, who have honoured God with their riches and honours? They may with a holy boldness in the close of all, look up to God,
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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.
and say with Nehemiah, Chap. 13. vers. last, remember me o my God for good. Let God be remembered with your goods, and he will Remember you for good.
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6. He that will be skilfull in this mysterie of knowing how to abound, must learne also these lessons.
6. He that will be skilful in this mystery of knowing how to abound, must Learn also these Lessons.
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1. The lesson of the feare of God.
1. The Lesson of the Fear of God.
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Deut. 6.11, 12. God forewarnes his people that they should not forget him, when they enjoyed abundance of all good things.Deuteronomy 6.11, 12. God forewarns his people that they should not forget him, when they enjoyed abundance of all good things.
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Ver. 13. he addes as a meanes thereunto, Thou shalt love the Lord thy God, and serve him. Ver. 13. he adds as a means thereunto, Thou shalt love the Lord thy God, and serve him.
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You must not presume to doe what you list;
You must not presume to do what you list;
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let the feare of God be upon you to keep you from pride, wantonnesse, and licentiousnesse.
let the Fear of God be upon you to keep you from pride, wantonness, and licentiousness.
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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,
We read of Nehemiah, Chap. 5. though he were in honour, 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,
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why? because of the feare of God.
why? Because of the Fear of God.
q-crq? c-acp pp-f dt n1 pp-f np1.
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My Lords, God hath raised you high above others, much power is in your hands, take heed of abusing it to oppression.
My lords, God hath raised you high above Others, much power is in your hands, take heed of abusing it to oppression.
po11 n2, np1 vhz vvn pn22 j p-acp n2-jn, d n1 vbz p-acp po22 n2, vvb n1 pp-f vvg pn31 p-acp n1.
(9) part (DIV2)
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If your spirits be too generous and noble to oppresse any your selves take heed that your servants be not made to rule with rigour over the people.
If your spirits be too generous and noble to oppress any your selves take heed that your Servants be not made to Rule with rigour over the people.
cs po22 n2 vbb av j cc j pc-acp vvi d po22 n2 vvb n1 cst po22 n2 vbb xx vvn pc-acp vvi p-acp n1 p-acp dt n1.
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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;
That great outcry 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;
cst j n1 p-acp n2 p-acp j vvg, j n2, cc p-acp d pp-f po22 n2 p-acp vvg j-jn n2, vvz xx pn31 vmb vbi av j c-acp p-acp po22 n2;
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of all oppressions, the oppressions by servants, by men of meane quality, is the worst.
of all oppressions, the oppressions by Servants, by men of mean quality, is the worst.
pp-f d n2, dt n2 p-acp n2, p-acp n2 pp-f j n1, vbz dt js.
(9) part (DIV2)
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Oh that you all could say, If others doe thus, as for us we doe not so,
O that you all could say, If Others do thus, as for us we do not so,
uh cst pn22 d vmd vvi, cs n2-jn vdb av, c-acp p-acp pno12 pns12 vdb xx av,
(9) part (DIV2)
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because of the feare of God; whatsoever other Lords have done, doe, or shall doe, in the abuse of their power,
Because of the Fear of God; whatsoever other lords have done, do, or shall do, in the abuse of their power,
c-acp pp-f dt n1 pp-f np1; r-crq j-jn n2 vhb vdn, vdb, cc vmb vdi, p-acp dt n1 pp-f po32 n1,
(9) part (DIV2)
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and the great trust committed to them, God forbid we should doe so, for the feare of God is upon us.
and the great trust committed to them, God forbid we should do so, for the Fear of God is upon us.
cc dt j n1 vvn p-acp pno32, np1 vvb pns12 vmd vdi av, p-acp dt n1 pp-f np1 vbz p-acp pno12.
(9) part (DIV2)
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2. Learne the lesson of the different principles from whence creature comforts come, sometimes from Love, sometimes from Anger and hatred;
2. Learn the Lesson of the different principles from whence creature comforts come, sometime from Love, sometime from Anger and hatred;
crd vvb dt n1 pp-f dt j n2 p-acp c-crq n1 n2 vvb, av p-acp n1, av p-acp n1 cc n1;
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the right understanding this, would cause you to be unsatisfied in all your abundance, till you know from what principle it flowes. the right understanding this, would cause you to be unsatisfied in all your abundance, till you know from what principle it flows.
dt n-jn vvg d, vmd vvi pn22 pc-acp vbi j-vvn p-acp d po22 n1, c-acp pn22 vvb p-acp r-crq n1 pn31 vvz.
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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.
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.
dt j vvg p-acp n1 p-acp d, vmd vhi j n1 p-acp po22 n2, pc-acp vvi cc vvi pno32 p-acp dt n1 pp-f po22 n1.
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3. Learne the lesson of your own unworthinesse, why should God give you rather then others? who hath made you to differ?
3. Learn the Lesson of your own unworthiness, why should God give you rather then Others? who hath made you to differ?
crd vvb dt n1 pp-f po22 d n1, q-crq vmd np1 vvi pn22 av-c cs n2-jn? q-crq vhz vvn pn22 pc-acp vvi?
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4. Learne that all you have are talents that your great Lord hath betrusted you with to trade for him;
4. Learn that all you have Are Talents that your great Lord hath betrusted you with to trade for him;
crd vvb cst d pn22 vhb vbr n2 cst po22 j n1 vhz vvn pn22 p-acp p-acp n1 p-acp pno31;
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you are but Stewards of what you have; you are to give an account of all;
you Are but Stewards of what you have; you Are to give an account of all;
pn22 vbr p-acp n2 pp-f r-crq pn22 vhb; pn22 vbr pc-acp vvi dt n1 pp-f d;
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you had need then keep your books even. How can you give account of your mercies, when you cannor count them?
you had need then keep your books even. How can you give account of your Mercies, when you cannor count them?
pn22 vhd n1 av vvi po22 n2 av. q-crq vmb pn22 vvi n1 pp-f po22 n2, c-crq pn22 vmb vvi pno32?
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5. Learne that man is borne to labour, yea the greatest upon the earth not exempted;
5. Learn that man is born to labour, yea the greatest upon the earth not exempted;
crd vvb d n1 vbz vvn pc-acp vvi, uh dt js p-acp dt n1 xx vvn;
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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.
none of you Are born to live like the Leviathan. Psalm 104.26. There is the Leviathan, whom how hast made to play in the sea.
pix pp-f pn22 vbr vvn pc-acp vvi av-j dt np1. np1 crd. pc-acp vbz dt np1, ro-crq uh-crq vh2 vvd pc-acp vvi p-acp dt n1.
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You came not into the world, your lives are not continued for this end;
You Come not into the world, your lives Are not continued for this end;
pn22 vvd xx p-acp dt n1, po22 n2 vbr xx vvn p-acp d n1;
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there are other labours in the world besides servile, that God hath fitted for the most noble spirits.
there Are other labours in the world beside servile, that God hath fitted for the most noble spirits.
pc-acp vbr j-jn n2 p-acp dt n1 p-acp j, cst np1 vhz vvn p-acp dt av-ds j n2.
(9) part (DIV2)
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6. Learne the excellency of spirituall riches, of true riches;
6. Learn the excellency of spiritual riches, of true riches;
crd vvb dt n1 pp-f j n2, pp-f j n2;
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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.
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.
dt ds n1 pp-f n1, uh d j n1 vbz av-dc j cs n1 cc n1, vvz np1. pns31 vvd pns31 vvd dt n1 pp-f crd pp-f dt n2, p-acp d dt n2 pp-f dt n1.
(9) part (DIV2)
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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.
If we were god up to heaven, the earth would seem as little to us, as now we being upon the earth, the Stars seem to be.
cs pns12 vbdr vvn a-acp p-acp n1, dt n1 vmd vvi p-acp j p-acp pno12, c-acp av pns12 vbg p-acp dt n1, dt n2 vvb pc-acp vbi.
(9) part (DIV2)
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7. Learne that the least sinne is a greater evill, then all earthly prosperity can be good.
7. Learn that the least sin is a greater evil, then all earthly Prosperity can be good.
crd vvb cst dt ds n1 vbz dt jc n-jn, cs d j n1 vmb vbi j.
(9) part (DIV2)
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When you commit any one sinne, in that you are more miserable, then you can be happy in all your honours & estates.
When you commit any one sin, in that you Are more miserable, then you can be happy in all your honours & estates.
c-crq pn22 vvb d crd n1, p-acp cst pn22 vbr av-dc j, cs pn22 vmb vbi j p-acp d po22 n2 cc n2.
(9) part (DIV2)
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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.
If you were thoroughly instructed in this, then 1. you would take heed of getting or preferring riches or honours by any Way of sin.
cs pn22 vbdr av-j vvn p-acp d, cs crd pn22 vmd vvi n1 pp-f vvg cc vvg n2 cc n2 p-acp d n1 pp-f n1.
(9) part (DIV2)
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Abraham would not have it said, that the King of Sodome made him rich:Abraham would not have it said, that the King of Sodom made him rich:
np1 vmd xx vhi pn31 vvn, cst dt n1 pp-f np1 vvd pno31 j:
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let it never be said that sinne hath made me rich, or preserved me being so.
let it never be said that sin hath made me rich, or preserved me being so.
vvb pn31 av-x vbi vvn cst n1 vhz vvn pno11 j, cc vvd pno11 vbg av.
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2. If you had learned this, whatsoever you have or shall get by sinne, you will certainly restore to the uttermost of your power.
2. If you had learned this, whatsoever you have or shall get by sin, you will Certainly restore to the uttermost of your power.
crd cs pn22 vhd vvn d, r-crq pn22 vhb cc vmb vvi p-acp n1, pn22 vmb av-j vvi p-acp dt j pp-f po22 n1.
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3. This would make you take heed of the abuse of what you have to sinne:
3. This would make you take heed of the abuse of what you have to sin:
crd d vmd vvi pn22 vvb n1 pp-f dt n1 pp-f r-crq pn22 vhb p-acp n1:
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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.
for it tells you you shall do your selves more hurt by any sin, then all you have in the world can do you good.
c-acp pn31 vvz pn22 pn22 vmb vdi po22 n2 av-dc vvn p-acp d n1, cs d pn22 vhb p-acp dt n1 vmb vdi pn22 j.
(9) part (DIV2)
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8. Learne, this time of your life is the time that God hath set to provide for eternity.
8. Learn, this time of your life is the time that God hath Set to provide for eternity.
crd vvb, d n1 pp-f po22 n1 vbz dt n1 cst np1 vhz vvn pc-acp vvi p-acp n1.
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This would make you serious, and see need so to be;
This would make you serious, and see need so to be;
d vmd vvi pn22 j, cc vvi n1 av pc-acp vbi;
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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.
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.
pn31 vmd vvi a-acp d pp-f dt n1 cc n1 pp-f po22 n2, cs av d n1 cst vdz p-acp vvi p-acp d n1, pn22 vvb vbz j-jn.
(9) part (DIV2)
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This would make you take heed how you spend so much time in the enjoyment of the things of this world,
This would make you take heed how you spend so much time in the enjoyment of the things of this world,
d vmd vvi pn22 vvb n1 c-crq pn22 vvb av d n1 p-acp dt n1 pp-f dt n2 pp-f d n1,
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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,
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,
cc vvi d n1 pp-f pno32, cst vmd vbi dt ds n1 p-acp pn22 p-acp d j n1 pn22 vvb p-acp, d vmd vvi pn22 pc-acp vvi d pn22 vhb p-acp dt j,
(9) part (DIV2)
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for the furtherance of the Gospel and your owne spirituall good. In doing thus, you will learne how to abound.
for the furtherance of the Gospel and your own spiritual good. In doing thus, you will Learn how to abound.
p-acp dt n1 pp-f dt n1 cc po22 d j j. p-acp vdg av, pn22 vmb vvi c-crq pc-acp vvi.
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APPLICATION. FIrst, you see of what great use Religion is to great men.
APPLICATION. First, you see of what great use Religion is to great men.
n1. ord, pn22 vvb pp-f r-crq j n1 n1 vbz p-acp j n2.
(10) part (DIV2)
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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,
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 suitable to your estates you intend to leave them? how vile a thing is it in the eyes of all men,
pn22 r-crq vbr n2 cc n2, r-crq vhb j n2 pc-acp vvi p-acp po22 n2, vbr xx po22 n2 cc n2 cst pns32 vmb vhi vvg j p-acp po22 n2 pn22 vvb pc-acp vvi pno32? q-crq j dt n1 vbz pn31 p-acp dt n2 pp-f d n2,
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for one to have a great estate, but no breeding!
for one to have a great estate, but no breeding!
c-acp pi pc-acp vhi dt j n1, cc-acp dx n-vvg!
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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.
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.
pns31 vbz dt n1, pns31 vvz xx c-crq pc-acp vvi po31 n1 av pns31 vhz pn31, pns31 vmb av-j vvi pn31 av, cc vvi px31.
(10) part (DIV2)
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Why should you not then account it a great evill for your selves or children, to have honours and estates,
Why should you not then account it a great evil for your selves or children, to have honours and estates,
q-crq vmd pn22 xx av vvi pn31 dt j j-jn p-acp po22 n2 cc n2, pc-acp vhi n2 cc n2,
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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.
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 Teaches this.
cc-acp dx n1 pc-acp vvi c-crq pc-acp vvi pno32 p-acp np1, cc dt n1 pp-f po22 cc po32 j j? pn31 vbz j n1 vvn p-acp dt n1 pp-f np1 vvz d.
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This is the most necessary, the most honourable breeding.
This is the most necessary, the most honourable breeding.
d vbz dt av-ds j, dt av-ds j n-vvg.
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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,
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 honour of God,
n1 a-acp po22 j n2, cc dt n1 pp-f po22 n2, p-acp dt n1, cc c-acp d c-acp p-acp pn22 n2, p-acp dt n1 pp-f n1, cst c-crq pns32 vvb pc-acp vvi d j n2 pns32 vvb pn22 p-acp, pns32 vmb vbi j p-acp dt n1 pp-f np1,
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and the good of their Countrey, in their generation. Be in love with godlinesse, ye rich men, and especially the Nobles of our Land;
and the good of their Country, in their generation. Be in love with godliness, you rich men, and especially the Nobles of our Land;
cc dt j pp-f po32 n1, p-acp po32 n1. vbb p-acp n1 p-acp n1, pn22 j n2, cc av-j dt n2-j pp-f po12 n1;
(10) part (DIV2)
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how happy were we if there were a hopefull succession of Nobility and Gentry! our sufferings are from the disaffection so many of these have had to Religion;
how happy were we if there were a hopeful succession of Nobilt and Gentry! our sufferings Are from the disaffection so many of these have had to Religion;
c-crq j vbdr pns12 cs pc-acp vbdr dt j n1 pp-f n1 cc n1! po12 n2 vbr p-acp dt n1 av d pp-f d vhb vhn p-acp n1;
(10) part (DIV2)
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I hope there is yet a time when godlinesse shall bee honoured upon the earth by great ones.
I hope there is yet a time when godliness shall be honoured upon the earth by great ones.
pns11 vvb a-acp vbz av dt n1 c-crq n1 vmb vbi vvn p-acp dt n1 p-acp j pi2.
(10) part (DIV2)
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Seek for grace for your selves and posterity; God hath given you plenty of the lower springs, seek the upper.
Seek for grace for your selves and posterity; God hath given you plenty of the lower springs, seek the upper.
vvb p-acp n1 p-acp po22 n2 cc n1; np1 vhz vvn pn22 n1 pp-f dt jc n2, vvb dt jc.
(10) part (DIV2)
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2. Those are rebuked who onely take care to get abundance, but are not at all solicitous to learne how to abound.
2. Those Are rebuked who only take care to get abundance, but Are not At all solicitous to Learn how to abound.
crd d vbr vvn r-crq av-j vvb n1 pc-acp vvi n1, cc-acp vbr xx p-acp d j pc-acp vvi c-crq pc-acp vvi.
(10) part (DIV2)
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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;U^de 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;
np1 crd d p-acp j-jn n2 vbz vvn pp-f dt j n1, cst pns31 vvz p-acp n1, pns31 vvz p-acp av-j dt n1 pp-f dt n1;
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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;
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;
cc-acp pc-acp vbz dx n1 cs np1 vmd xx vhi d n1 cst vbz j-jn p-acp pno31 p-acp pn31, d pns31 vvz xx p-acp d;
(10) part (DIV2)
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we have not heretofore learned how to abound, Let us justifie God in cutting us short now of what formerly we had;
we have not heretofore learned how to abound, Let us justify God in cutting us short now of what formerly we had;
pns12 vhb xx av j c-crq pc-acp vvi, vvb pno12 vvi np1 p-acp vvg pno12 j av pp-f r-crq av-j pns12 vhd;
(10) part (DIV2)
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the abuse of abounding that was formerly, was most dreadfull;
the abuse of abounding that was formerly, was most dreadful;
dt n1 pp-f vvg cst vbds av-j, vbds av-ds j;
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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;
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;
cs np1 vmd av av-j vvi a-acp dt n1 a-acp vbds p-acp dt n1, cs pns12 vbb vvn p-acp dt n1, dt n-jn vmd xx vbi av-d;
(10) part (DIV2)
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our bloud grew very ranke by our fat pastures. No marvaile though God now letts us bloud.
our blood grew very rank by our fat pastures. No marvel though God now lets us blood.
po12 n1 vvd j n1 p-acp po12 j n2. dx n1 cs np1 av n2 pno12 n1.
(10) part (DIV2)
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Luther speaking of excesse in meates and drinkes in his time, 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. 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.
np1 vvg pp-f n1 p-acp n2 cc vvz p-acp po31 n1, vhz d n1, cs np1 vdd av vvi av cc vvi dt n1 pp-f d n2 pp-f n2, pns11 vvb pns31 vmd vvi j p-acp j n1.
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Few places in the world have been guiltie of greater excesse then we have been.
Few places in the world have been guilty of greater excess then we have been.
d n2 p-acp dt n1 vhb vbn j pp-f jc n1 cs pns12 vhb vbn.
(10) part (DIV2)
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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.
I have herd of a Nobleman in this Kingdom that said, Fifteen hundred pounds a year was little enough to keep him sweet with linen.
pns11 vhb vvn pp-f dt n1 p-acp d n1 cst vvd, crd crd n2 dt n1 vbds j av-d pc-acp vvi pno31 j p-acp n1.
(10) part (DIV2)
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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 them, prostrating those good blessings of God wherein they abounded, to the satisfying their base lusts.
Surely his body was not like Alexanders. The hand of God is At this time heavy upon many of the Nobilt and Gentry of the Land, it is most righteous that his soar displeasure should be shown against that extreme wanton excess there was among them, prostrating those good blessings of God wherein they abounded, to the satisfying their base Lustiest.
np1 po31 n1 vbds xx av-j npg1. dt n1 pp-f np1 vbz p-acp d n1 j p-acp d pp-f dt n1 cc n1 pp-f dt n1, pn31 vbz av-ds j cst po31 j n1 vmd vbi vvn p-acp d j-jn j-jn n1 a-acp vbds p-acp pno32, vvg d j n2 pp-f np1 c-crq pns32 vvd, p-acp dt vvg po32 j n2.
(10) part (DIV2)
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Let those who yet abound, take heed of this; the sin in it self it is very great;
Let those who yet abound, take heed of this; the since in it self it is very great;
vvb d r-crq av vvb, vvb n1 pp-f d; dt n1 p-acp pn31 n1 pn31 vbz av j;
(10) part (DIV2)
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but when it hath these aggravations, it is vile indeed.
but when it hath these aggravations, it is vile indeed.
cc-acp c-crq pn31 vhz d n2, pn31 vbz j av.
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1. If you abuse your abundance, when others suffer want, when thousands are ready to perish for want of necessaries,
1. If you abuse your abundance, when Others suffer want, when thousands Are ready to perish for want of necessaries,
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as at this day, how great is then your sinne before God? it hath now a loud cry in Gods eares against you.
as At this day, how great is then your sin before God? it hath now a loud cry in God's ears against you.
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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.
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.
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3. If your estates have been preserved through many difficulties, and that divers times when you have even given all for gone,
3. If your estates have been preserved through many difficulties, and that diverse times when you have even given all for gone,
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yet God hath come in and continued to you the enjoyment of a very full estate.
yet God hath come in and continued to you the enjoyment of a very full estate.
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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,
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 Lustiest,
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and to be hinderers of good, and promoters of evill in the places where you live? God forbid.
and to be hinderers of good, and promoters of evil in the places where you live? God forbid.
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4. If you enjoy your estates still, notwithstanding your consciences tell you that you have been guiltie of very great abuse of them:
4. If you enjoy your estates still, notwithstanding your Consciences tell you that you have been guilty of very great abuse of them:
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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;
What a wonder is it that God hath not violently rend away all from thee, or thee from what thou hast thus abused all this while;
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and dost thou continue to provoke God against thee still? is not thy former abuse of mercies enough,
and dost thou continue to provoke God against thee still? is not thy former abuse of Mercies enough,
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and too much, but wilt thou adde farther? The Lord strike thy heart.
and too much, but wilt thou add farther? The Lord strike thy heart.
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5. If the mercies thou hast be renewed mercies, after grievous afflictions have been upon thee,
5. If the Mercies thou hast be renewed Mercies, After grievous afflictions have been upon thee,
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after God hath brought thee low, he hath restored a great deale againe, it may be as much,
After God hath brought thee low, he hath restored a great deal again, it may be as much,
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if not more then you had formerly, and will you againe abuse his mercies? with what face wilt thou look upon God,
if not more then you had formerly, and will you again abuse his Mercies? with what face wilt thou look upon God,
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when thou shalt come to give an account of this?
when thou shalt come to give an account of this?
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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;
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 uselessly in all that abundance thou enjoyest, thou art vile in God's eyes;
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if some other had half thy estate and means of doing good that thou hast, how usefull would he be!
if Some other had half thy estate and means of doing good that thou hast, how useful would he be!
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God should have much service from him, he would blesse God for those opportunities thou mindest not at all.
God should have much service from him, he would bless God for those opportunities thou mindest not At all.
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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.
If there be any Light of conscience in thee, o that it might cause Some misgiving thoughts to arise in thee, that may wound thy heart this day for this thy great sin.
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7. If after thou hast promised to God in a solemne way, that if he shall preserve thy estate,
7. If After thou hast promised to God in a solemn Way, that if he shall preserve thy estate,
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or restore thee to the enjoyment of it, thou wilt give it up to his honour;
or restore thee to the enjoyment of it, thou wilt give it up to his honour;
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many thousands in this Kingdome have done thus of late in their earnest seekings of God for their preservation and deliverance.
many thousands in this Kingdom have done thus of late in their earnest seekings of God for their preservation and deliverance.
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If when God shall settle thee againe, thou forgettest him, regarding little the making good thy engagement to him, know, that not only sinne,
If when God shall settle thee again, thou forgettest him, regarding little the making good thy engagement to him, know, that not only sin,
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but sinne with a high aggravation is upon thee.
but sin with a high aggravation is upon thee.
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8. If together with thy aboundance the meanes of grace doth also abound, whereby thou mightst learne how to abound,
8. If together with thy abundance the means of grace does also abound, whereby thou Mightest Learn how to abound,
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and yet thou dost not know, nay you little mind it, this still encreaseth the guilt of thy sinne.
and yet thou dost not know, nay you little mind it, this still increases the guilt of thy sin.
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If it were in times of Popery, of darknesse, it were not so much; but being at such a time, the guilt of thy sinne is raised very high.
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.
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Seeing there is so much required to this learning how to abound, let those who have not abundance, have their desires after it moderated;
Seeing there is so much required to this learning how to abound, let those who have not abundance, have their Desires After it moderated;
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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;
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;
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doe not envy those who are above you;
do not envy those who Are above you;
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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,
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,
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therefore hath he in mercy denyed that to thee, that in wrath he hath given to others.
Therefore hath he in mercy denied that to thee, that in wrath he hath given to Others.
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Let thy heart be quiet, and submit to God, in that condition God hath set thee.
Let thy heart be quiet, and submit to God, in that condition God hath Set thee.
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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.
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.
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5. But the close of all is a word of Exhortation. Set your hearts to these truths God hath this day set before you.
5. But the close of all is a word of Exhortation. Set your hearts to these truths God hath this day Set before you.
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Right Honourable and beloved, consider what a mercy it is to you, that the greatest work you have to doe, is to improve mercies.
Right Honourable and Beloved, Consider what a mercy it is to you, that the greatest work you have to do, is to improve Mercies.
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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.
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.
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If God hath taught you this lesson to know how to abound, blesse his Name.
If God hath taught you this Lesson to know how to abound, bless his Name.
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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!
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 kindness, o Lord!
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While you are above and abound, let your hearts be kept sensible of the meane, low condition of others, of their straits, their oppressions;
While you Are above and abound, let your hearts be kept sensible of the mean, low condition of Others, of their straits, their oppressions;
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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.
let it be your honour to relieve the oppressed: 2 Cor. 8.7. As you abound in every thing, see you abound in this grace also.
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He means the grace of liberality. 2 Sam. 24.23. it is said of Araunah, he gave like a King.
He means the grace of liberality. 2 Sam. 24.23. it is said of Araunah, he gave like a King.
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Some of you have gloried, that you have spent like Princes; let it be rather your glory, that you give like Princes.
some of you have gloried, that you have spent like Princes; let it be rather your glory, that you give like Princes.
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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;
You have been means to help this oppressed Kingdom, now, as Jeremiah cap. 28. ver. 29. presented his supplication, that he might not return to the house of Ionathan to die there;
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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.
so we this day to your Lordship's, let us not be brought again into bondage, and have nothing to lighten our bondage, but a new name.
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Let not violence be used to force people to things spirituall that they know not,
Let not violence be used to force people to things spiritual that they know not,
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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;
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;
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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;
how grievous would it be? The Votes of Parliament Are to be honoured, and the judgement of an Assembly of godly and learned men is not to be slighted;
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but that which must subject mens consciences in matters concerning Christ and his worship, must be light from the word.
but that which must Subject men's Consciences in matters Concerning christ and his worship, must be Light from the word.
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Let not the greatnesse of your power be exercised upon those who doe what they can to know the mind of Iesus Christ,
Let not the greatness of your power be exercised upon those who do what they can to know the mind of Iesus christ,
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and would fain understand and practice more; only they dare not goe further then they see Christ before them.
and would fain understand and practice more; only they Dare not go further then they see christ before them.
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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?
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?
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To use force upon people before they have meanes to teach them;
To use force upon people before they have means to teach them;
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is to seek to beat the nayle in by the hammer of authority, without making way by the wimble of instruction.
is to seek to beatrice the nail in by the hammer of Authority, without making Way by the wimble of instruction.
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Indeed, if you have to deale with rotten or soft sappy wood, the hammer only may make the nail enter presently;
Indeed, if you have to deal with rotten or soft sappy wood, the hammer only may make the nail enter presently;
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but if you meet with sound wood, with heart of oke, though the hammer, and hand that strikes be strong,
but if you meet with found wood, with heart of oak, though the hammer, and hand that strikes be strong,
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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;
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;
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and if so, it will not hold long: you have not your end, consider you have to deale with English consciences;
and if so, it will not hold long: you have not your end, Consider you have to deal with English Consciences;
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there is no country so famous for firm strong okes as England; you will find English consciences to be so.
there is no country so famous for firm strong oaks as England; you will find English Consciences to be so.
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My Lords, you are advanced to high power and honour in a Kingdome, where Christ hath as many deare Saints of his,
My lords, you Are advanced to high power and honour in a Kingdom, where christ hath as many deer Saints of his,
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as (I had almost said) in all the world besides; he expects you should use them kindly;
as (I had almost said) in all the world beside; he expects you should use them kindly;
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they have been faithfull to you, even such as cannot fully come up to you in some things you have published to the world;
they have been faithful to you, even such as cannot Fully come up to you in Some things you have published to the world;
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673
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,
where hath any one of them (though cried out upon, as troublers of the Kingdom) falsified their trust in any thing you have committed to them? you fit Here in peace,
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(10) part (DIV2)
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674
and enjoy your honours with abundance of mercies;
and enjoy your honours with abundance of Mercies;
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in part through the blessings of God upon their faithfulnesse and courage in venturing their lives for you:
in part through the blessings of God upon their faithfulness and courage in venturing their lives for you:
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676
God forbid you should fall upon them, when your turnes are served by them.
God forbid you should fallen upon them, when your turns Are served by them.
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677
Listen not to any who shall whisper such suggestions, or boldly vent such things as tend to the exasperation of your spirits this way.
Listen not to any who shall whisper such suggestions, or boldly vent such things as tend to the exasperation of your spirits this Way.
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There is a great outcry against the toleration of all religions, & we are willing to joyn against such a toleration;
There is a great outcry against the toleration of all Religions, & we Are willing to join against such a toleration;
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679
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:
but that which fills 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:
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680
suffer not your power to be abused to serve mens designs, be faithfull with God, encourage those that fear him,
suffer not your power to be abused to serve men's designs, be faithful with God, encourage those that Fear him,
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681
& God wil take care of your honors; he will doe good to you, and your posterity after you.
& God will take care of your honours; he will do good to you, and your posterity After you.
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682
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;
Do not harken to those who tell you these men would lay all level, they would make no difference between the Nobleman, and Tradesman. Yes;
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683
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.
we know honour is to be given to whom honour belongs, God hath made a distance between man and man, it is fit it should be acknowledged and observed.
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684
There is no such way to preserve and increase your honours, as by joyning to those whom you are sure to find faithfull.
There is no such Way to preserve and increase your honours, as by joining to those whom you Are sure to find faithful.
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(10) part (DIV2)
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685
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.
Account the service of God your greatest honour. 2 Pet. 1.17. it is said of christ, he received honour and glory when there Come a voice from the excellent glory, This is my Beloved Son in whom I am well pleased.
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686
If it be the glory, the excellent glory of Christ, to please his Father; surely it must needs then be yours.
If it be the glory, the excellent glory of christ, to please his Father; surely it must needs then be yours.
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687
Let godlinesse be set up by you in these latter times, God is about to advance Religion,
Let godliness be Set up by you in these latter times, God is about to advance Religion,
vvb n1 vbi vvn a-acp p-acp pn22 p-acp d d n2, np1 vbz p-acp pc-acp vvi n1,
(10) part (DIV2)
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688
and happy are you that ever you were born, if you be made instrumentall for it.
and happy Are you that ever you were born, if you be made instrumental for it.
cc j vbr pn22 cst av pn22 vbdr vvn, cs pn22 vbb vvn j p-acp pn31.
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125
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689
Let there be something spared out of that abundance God hath given you for the furtherance of the Gospell;
Let there be something spared out of that abundance God hath given you for the furtherance of the Gospel;
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690
how great the want of able men fitted for the Ministerie is, the woefull dark places of the Kingdome give sad testimonie,
how great the want of able men fitted for the Ministry is, the woeful dark places of the Kingdom give sad testimony,
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(10) part (DIV2)
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691
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.
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.
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(10) part (DIV2)
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692
There are now many hopefull youths godly, and fitted for the Vniversitie; in the Westerne parts;
There Are now many hopeful youths godly, and fitted for the university; in the Western parts;
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(10) part (DIV2)
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693
especially, where their parents have been plundered, spoiled of their estates, now wholly disinabled to maintaine them at the Vniversitie.
especially, where their Parents have been plundered, spoiled of their estates, now wholly disenabled to maintain them At the university.
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(10) part (DIV2)
126
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694
Here are crying objects of charitie, yea, the relieving of them that they may bee fitted for the ministerie, would bee a work fit for the charity and piety of a State to be exercised in.
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.
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(10) part (DIV2)
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695
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.
If Learning be not maintained, not only Ignorance, but Barbarism will come in upon us; the Lord deliver us from that judgement of an ignorant Ministry.
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(10) part (DIV2)
126
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696
I this day in the Name of Jesus Christ beseech you, who have had your estates,
I this day in the Name of jesus christ beseech you, who have had your estates,
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(10) part (DIV2)
126
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697
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;
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;
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(10) part (DIV2)
126
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698
this would be a good testimony of your thankfulnesse to God for the preservation of them from the common burning.
this would be a good testimony of your thankfulness to God for the preservation of them from the Common burning.
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(10) part (DIV2)
126
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699
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;
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;
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(10) part (DIV2)
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700
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 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,
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(10) part (DIV2)
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701
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,
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 found in your or their ears,
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(10) part (DIV2)
126
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702
then a cry of dogs? The same charge that heretofore went for that, would help very much in this so great a work,
then a cry of Dogs? The same charge that heretofore went for that, would help very much in this so great a work,
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(10) part (DIV2)
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703
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.
so worthy of those who profess they live and enjoy all they have, that they may promote the honour of jesus christ in their generation.
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(10) part (DIV2)
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704
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.
And further, I beseech your Lordship's, 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.
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(10) part (DIV2)
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705
There are at this day, thousands of Congregations in England, who want able Preachers, especially in remote parts,
There Are At this day, thousands of Congregations in England, who want able Preachers, especially in remote parts,
pc-acp vbr p-acp d n1, crd pp-f n2 p-acp np1, r-crq vvb j n2, av-j p-acp j n2,
(10) part (DIV2)
128
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706
as Cumberland, Westmerland, divers parts of York-shire, many live like Heathens, scarce knowing that Jesus Christ is come in the flesh,
as Cumberland, Westmorland, diverse parts of Yorkshire, many live like heathens, scarce knowing that jesus christ is come in the Flesh,
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(10) part (DIV2)
128
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707
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,
whither there be a christ, or a holy Ghost or no. Now there Are diverse godly, learned young men, who have been called into those parts,
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(10) part (DIV2)
128
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708
and have been willing from their pitty to those poore soules, to quit those places, in Lords, Knights,
and have been willing from their pity to those poor Souls, to quit those places, in lords, Knights,
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(10) part (DIV2)
128
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709
and Gentlemens houses, where they had comfortable maintenance, to goe into those places;
and Gentlemens houses, where they had comfortable maintenance, to go into those places;
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(10) part (DIV2)
128
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710
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,
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 Presbytery,
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(10) part (DIV2)
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711
nor no power of government in them;
nor no power of government in them;
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128
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712
or if government that extended beyond their ministerial charge for Word and Sacraments, there being so many Controversies in this point,
or if government that extended beyond their ministerial charge for Word and Sacraments, there being so many Controversies in this point,
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(10) part (DIV2)
128
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713
and being new to most men, it is no marvaile though young men who are conscientious,
and being new to most men, it is no marvel though young men who Are conscientious,
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(10) part (DIV2)
128
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714
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:
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:
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(10) part (DIV2)
128
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715
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,
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,
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(10) part (DIV2)
128
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716
though they agree in all other things with their brethren, meerly because they cannot satisfie themselves in this scruple of conscience? God forbid.
though they agree in all other things with their brothers, merely Because they cannot satisfy themselves in this scruple of conscience? God forbid.
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(10) part (DIV2)
128
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717
I doe not here stand to plead fot a liberty for every man to step up into the Pulpit that will;
I do not Here stand to plead fot a liberty for every man to step up into the Pulpit that will;
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(10) part (DIV2)
129
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718
it is fit men should be examined and approved of, and so sent to this work;
it is fit men should be examined and approved of, and so sent to this work;
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(10) part (DIV2)
129
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719
but that I plead for, is, that men subjecting themselves to what examination you please,
but that I plead for, is, that men subjecting themselves to what examination you please,
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(10) part (DIV2)
129
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720
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.
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.
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(10) part (DIV2)
129
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721
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.
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 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.
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(10) part (DIV2)
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722
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:
I am not now disputing about what you have determined, God and your Lordship's have called me to Another place, where I have spoke my conscience about it:
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(10) part (DIV2)
130
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723
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,
But this is all I say Here, Is not this Way of Government presented to your Lordship's only, that it may be? is it established by you,
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(10) part (DIV2)
130
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724
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,
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,
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725
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;
then this Way of Ordination & Government should not be observed and submitted to? If Congregations should make their moans to God, O Lord, we Here fit 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 bred of life to us;
cs d n1 pp-f n1 cc n1 vmd xx vbi vvn cc vvd p-acp? cs n2 vmd vvi po32 n2 p-acp np1, uh n1, pns12 av vvb p-acp n1 cc dt n1 pp-f n1, pns12 vhb pix vvn p-acp pno12 pc-acp vvi pno12 po21 n2, pc-acp vvi np1 np1, pc-acp vvi dt n1 pp-f n1 p-acp pno12;
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such able and godly men are willing to come amongst us out of pitty to our souls,
such able and godly men Are willing to come among us out of pity to our Souls,
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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 controversall among godly and learned men,
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 controversal among godly and learned men,
cc-acp pc-acp vbr n2 p-acp n1 cc n2 cst n2 r-crq vbr p-acp n1 vdb av av-d vvi p-acp cc vvi p-acp (r-crq n1 vbr av j p-acp j cc j n2,
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and many of themselves have but of late looked into) that because they are scrupled, we must still continue in our darknesse;
and many of themselves have but of late looked into) that Because they Are scrupled, we must still continue in our darkness;
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these men who would bring us the light of the Gospel, must not come amongst us: these men who would bring us the Light of the Gospel, must not come among us:
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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.
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.
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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,
I have no more to say, but to express my Desires to heaven, that God would crown the enjoyment of your Honours, your power, your estates Here, with his grace,
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and your soules and bodies with glory before his Saints and blessed Angels in the day of Jesus Christ. FINIS.
and your Souls and bodies with glory before his Saints and blessed Angels in the day of jesus christ. FINIS.
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