Four Useful Discourses, Sermon 1
SERMON I.
PHIL. 4. 12.
In all things I am inſtructed, both to be full, &c.
YOu may remember the laſt day we finiſhed the Doctrine of Chriſtian Contentment.
The cloſe of that Point, it was the propounding ſeveral Conſiderations for Chriſtian Contentment, And,
Secondly, We gave ſeveral Directions what to do, that we might have the exerciſe of the Grace of Chriſtian Contentment:
And among all others, that's one ſpecial thing that then I commended, and ſtill would but pick out, To name that concerns the power of God; and that is, The making of a good interpretation of Gods mercies and dealings towards them. Have good thoughts of God, and make good interpretations of what the dealings of God are towards you. It's very hard to live comfortably and cheerfully among friends, when one makes hard interpretations of the words and actions of another: The onelyonly way to keep ſweet contentment and comfort in Chriſtian Societies, and to make the beſt interpretation of things as we can. And ſo, a chief way and help to keep comfort and contentment in our hearts, is to make good interpretations of Gods dealing towards us.
But I would not look back to any thing that I have ſpoken concerning that Argument, but leave thoſe things that have been delivered, to the bleſſing of God upon you; hoping that when any Temptation ariſes for Diſcontentment, that ſome truths that have been delivered, may come into your Minds: and that ſome of you may be able, when you ſee others diſcontented, as the Wife with the Husband, the Husband with the Wife, or one Brother or Friend with another, to make uſe of ſomething out of the Text for this Grace of Contentment. For though we have been preaching a long time of it, yet it is longer a learning then it is a teaching; you need be longer time to learn it than I have been a preaching of it. It is not a few weeks that will learn it, we had need be years a learning this great Leſſon.
Well, but now we are come to another leſſon that is as hard to learn as this; and that is, How to be full. I have learned, ſaith he, how to be content in all Eſtates; I am inſtructed how to be full. Now this, though it be a hard leſſon, yet becauſe theſe times are times wherein that generally people ſuffer, and have not things ſo full as formerly; therefore I told you, I would not be ſo large upon this Argument as upon the other; that being more ſuitable: and yet becauſe the truth is, we that live here, in compariſon of our Brethren in other parts, though we be not ſo full as we have been, yet we may be ſaid to be full; and the leſſon will be uſeful and profitable (I hope) to us to learn how to be full, and it's the onelyonly way for God to haſten our fullneſs, if we be taught how to be full when it comes. I ſhall come to ſpeak of this Leſſon, I am inſtructed how to be full (ſaith the Apoſtle) any condition, either full or empty, any way. There's many people, they are neither well (as we uſe to ſay) full nor faſting. If they be in affliction, then they are froward and diſcontented; if they be in proſperity, there they are wanton; juſt like Children, if you let them not have what they would have, then they cry and are froward; and if you do let them have what they would have, then they are wanton; and ſo they are not in order any way. There are ſome of ſuch croſs and untoward diſpoſitions, that in whatever condition they be put into, they are untoward. As I remember I have read of Hannibal, he ſaid concerning Marcellus, He can neither bear good nor ill fortune; ſo he called it: That is, if he be conquered, he cannot tell how to bear that; no nor he cannot tell how to be a Conqueror. So there are ſome, having untoward hearts, are untoward in every ſtate they are put into: But Paul by the work of the Grace of God, he was fitted for all eſtates; not only for affliction, but if God did will him proſperity, he could tell how to make uſe of that. A place ſomewhat parallel to this we have in the 2 Cor. 6. 8. ſaith Paul, when he ſhews the different condition that he went through; By honour and diſhonour, by evil report and good report. Sometimes the Apoſtles had honour, ſometimes they had diſhonour; ſometimes people reported well of them, and ſometimes they reported ill of them; yet, ſaith he, we went through all, we carried on the work of the Goſpel in all things: and ſo in the 10th. verſe, As ſorrowful, yet alwayes rejoycing; as poor, yet making many rich; &c. Whatever our condition were, yet through the grace of God we were carried through it; and ſo as to ſanctifie Gods name, and to further the Goſpel in it. Many men are fit for one condition, but they are not fit for another: But this was the excellency of the Grace of God in the Apoſtle, that he was fit for any condition; God might turn him to any thing. Now then, for the Leſſon, of being full, that's our point.
That a Chriſtian is taught by God to know how to be full. Doct.He learns this Leſſon. There's many would be glad to hear of a leſſon how they ſhould get to be full; but to know how they ſhould ſanctifie Gods name in their fulneſs, this they think not ſo much needful. If I could preach a Sermon or two to you, to teach you all how you ſhould get, how to ſupply your want, and be made full; I make no queſtion but we ſhould have very full Congregations: for ſuch Sermons as theſe, To teach poor people how they ſhould get to be rich, to teach thoſe that are diſgraced, how they ſhould get to be honoured; to teach men how they ſhould get good and proſperous voyages (and the like.) But I am teaching you a leſſon as from God, or God rather than man, at this time; that is better, and is a better leſſon; for one to know how to honour God in fullneſs, then it is to know how they ſhould get to be full. And it were a good ſign of truth of grace for you to judge this to be the better thing: That is, I had rather know how to honour God in what good thing▪ I have, then to know wayes how to get more: I had rather know how I might behave my ſelf in the enjoyment of thoſe good things God hath given me, then to know how to get more of thoſe good things. God hath given me ſome competent meaſure of eſtate, that my houſe hath a fulneſs in it; for I have all things needful. It may be you have not ſo much bravery as others have, but what do many of you want in your Houſes, you have all kind of Houſhold-ſtuffe that is needful for you, and convenient Diet that is needful for you. Then you are full, when you have things needful, though your Eye be not full. We uſe to ſay, It's better to fill a Childs Belly than his Eye. Perhaps your fancy is not full, but your neceſſity is ſupplied; and when the neceſſity of a Man or Woman is ſupplied, his condition may be ſaid to be full: and therefore let not thoſe that are in a poorer condition than others, think that this condition concerns not them. Thou haſt not ſo much as others have, I but you have enough to keep you in health and ſtrength, fitted for the ſervice of God. Now that's a full condition.
Now we are to be taught this Leſſon, How we ſhould honour God in the fulneſs that God hath ſet any of us in; and I ſhall caſt what I ſhall ſpeak of this Leſſon into theſe ſeven Heads; yet I intend to be but very brief in them, though they might take up as much time as the former Leſſons have done. Theſe are the ſeven Heads:
1. When may a Man be ſaid to have learned how to be full. I am instructed, ſaith Paul, and know how to be full.
2. I ſhall ſhew you the difficulty of this Leſſon.
3. The neceſſity of this Leſſon, What great need there is that we ſhould learn how to be full.
4. The Excellency of this Leſſon, What an excellent thing it is for a Man to know how to be full. And then,
5. The Myſtery of Godlineſs that there is in this Leſſon. There is a Myſtery in this as well as in the other.
6. What are the ſeveral Leſſons that Chriſt doth learn …e ſoul that he doth learn how to be full. As I ſhewed …ou what were the ſeveral Leſſons that Chriſt learns the Soul that he learns to be content in want; ſo there are ſeveral Leſſons that Chriſt doth teach the Soul, when he learns it how to be full. And then,
7. The Application of all. Theſe are the ſeven Heads that I ſhall caſt the matter into.
For the firſt, When hath a Man learned how to be full? What do you mean, when you ſay that Chriſt doth teach his people to know how to be full? A Man hath learned how to be full, when he hath attained to theſe ſeveral particulars:
Firſt, When a Man hath learned to ſet a due price on his fullneſs. When he hath learned to ſet a due price and value upon thoſe mercies that God hath been pleaſed to grant unto him: When he can prize them, not too high nor too low, but as they are, thoſe mercies that God grants him. A Man doth not learn to be full, when he doth not underſtand what the mercies are that God hath granted to him. As no man can attain to the grace of Chriſtian Contentment that is ſtupid under affliction, he muſt underſtand his affliction, and know his affliction, or elſe he cannot come to Chriſtian Contentment: ſo neither can We learn how to be full, except we know what the mercies are that God hath granted to us. If a man ſhould enjoy many mercies, and doth not underſtand them, he is not taught how to be full; he muſt prize the mercy that God hath granted to him, at a due rate. As he muſt look upon (even theſe outward mercies) as the good bleſſings of God to him, he muſt not ſlight them; and he muſt look upon them as coming to him from the promiſe. Godlineſs hath the promiſe of this life, and the promiſe of the life to come; as a fruit of the promiſe of God to him, and as Gods goodneſs for the encouraging of him in the way … righteous God hath ſet him in. He muſt ſo look upon the outward things that he doth enjoy. He muſt look upon them as good Utenſils (as I may ſo ſpeak) as affording opportunity to do God ſervice in the place where God hath ſet him: And ſo good things, in that regard he muſt prize them according to the due value of them. A man that ſlights Gods mercies and thinks there is little in them, he doth not know how to be full. But now, as he muſt not prize them at too low a rate, his Health and Eſtate, and Comfort that he hath; neither will he prize them at too high a rate; they are mercies, but they are but outward mercies: they come to me from Gods goodneſs, I but it's from Gods general Goodneſs. Though it's true, a Chriſtian may look upon every mercy that he hath, as coming from another fountain than the ungodly; but yet the general goodneſs of God is enough to beſtow the things themſelves: For the matter of them, they are mercies, but they are but common mercies: Indeed I have them, but yet they are no other, but that a Reprobate may have as well as my ſelf. They are good things, but they are not ſuch good things as they make any one to be good. There are good things, that are not only given by God freely, but they do make thoſe acceptable unto God, that God gives them. Here's the difference between all the good things that we are ſpeaking of now, as the fullneſs of Eſtate, the outward Comforts of this world, and the things of Grace: Why the things of Grace are given by God freely, and they make thoſe that they are given unto to be acceptable to God; they are ſuch things as makes them to be good in Gods eye. But now, let God give never ſo much outward things, they make one to be never a whit the better in Gods eye. Though we ſay, Such a man is the beſt man in the Pariſh, yet certainly, ſuch things makes not a man the better. Grace makes a man or woman the better. But now, as the fulneſs of proſperity, it hath onelyonly a goodneſs in it ſo far as it makes them to be good, but grace that's good in its ſelf. But now, theſe things are good as a man may have, and not good to him. If they be good to him, it muſt be from ſome goodneſs that he hath himſelf; as he ſhall uſe them: that's the firſt thing. When a man ſhall come to know the true value of the fulneſs of his outward mercies, not prize them at too high a rate, nor at too low a rate; then he learns to be full: That's the firſt thing.
Secondly, Then doth a man learn to know how to be full, when he can tell how to make uſe of what he hath: when he can tell how to proportion the uſe of that fulneſs that God gives him. When he can tell how much will ſerve his turn for the uſe of it, and how little; and at what time to make uſe of ſuch and ſuch comforts of the creature, and how much uſe to make of them: then he hath lerned how to be full. There's many men that when they have a fulneſs, Firſt, They know not how to prize it▪ they know not the worth of it. Secondly, They know not how to make uſe of what they ſhould, how much or how little, or at what time they ſhould make uſe of the good things that God doth give unto them: ſo as they come to be exceſſive, yea defective in the enjoyment of what the Lord grants to them. Some are exceſſive, that becauſe they have abundance of the Creature, they ſtill are taking in of more than is any way uſeful to them for their fulneſs: They think that they may do what they will with their own. 'Tis not enough (my Brethren) becauſe a man's Drink is his own, therefore to drink as much as he pleaſes: Or becauſe his Meat is his own, therefore to eat as much as he will, and not to know how to order and moderate: Or becauſe his Eſtate is his own, therefore to ſpend it as he liſt, in an exceſſive way. I remember for that, it was the anſwer of a Philoſopher Zeno, when he did reprove an exceſſive Feaſting: This was anſwered to him, And why do you reprove it, he ſpends nothing but his own. The Philoſopher could anſwer thus, Is this a good Anſwer, That you ſpend of your own; ſuppoſe you had a Cook that had a great deal of Salt, and he ſhould put two or three handfuls into your Meat, for the ſeaſoning of it; and being askt why he did ſo, he ſhould anſwer, I had Salt enough; and the Salt did not coſt much: there was enough in the place where I had it: or I can have more at an eaſie rate. Would this be good Anſwer? ſaith he. So, 'tis not enough, for to ſay, that our Eſtates are our own, and therefore we may be exceſſive in the uſe of the Creature. No, thou haſt not learned how to be full, till thou haſt learned how much will ſerve thy turn for thy uſe. It may be God gives thee a great deal of the Creature, but he intends that thou ſhalt not make uſe of it all for thy ſelf. God gives thee ſo much a year, it is not becauſe that thou ſhouldeſt ſpend it all upon thy own Back and Belly. Thou haſt not learned how to be full, till thou haſt learned how to proportion the uſe of thy Eſtate and outward Comforts that thou doſt enjoy, according to thy need. Then doth a man learn, That though he be in the midſt of abundance, yet he makes no more uſe of that he hath than is fit for him. Though a man be at a Feaſt where there are a great many Diſhes, is it enough for him to ſay, There was a great deal of Cheer, and therefore for him to be a Glutton. Then doth a man know how to be temperate, when he is in the midſt of a great many Diſhes, and knows which is fitteſt for his Body, and feeds moderately on them. That's the ſecond thing, Firſt, How to put a due valuation upon mercy, and then, Secondly, How to proportion the uſe of mercy, ſo much at ſuch a time, and ſo much at another time. And then,
Thirdly, When a man can uſe the comforts of the Creature, and yet ſo as he is inabled to avoid the evil of the temptation that goes along with the Creature: As we ſhall ſhew afterwards, there are abundance of temptations that go along with fulneſs. Now then doth a man learn how to be full, when he can make uſe of the Creature; and yet ſtill ſo as to deliver himſelf from the evil of thoſe temptations that are joyned together with the Creature. And that's a wiſe man, a wiſe woman, that knows how to make uſe of all the comforts that God gives unto them, that they have any uſe of, and yet can tell how to avoid the temptations; can be able to diſtinguiſh between the good and the evil of temptation that doth cleave unto the good thing. You many times ſwallow down all, all is fiſh that comes to net; you think there is no temptation in the fulneſs that you have, but take it down without any conſideration of what temptation may be joyned with the fullneſs. You are wiſer with your ſelves other wayes. If you eat a Fiſh that is full of little bones, you will be picking out thoſe little bones; you will not preſently ſwallow it down in whole bitts: So you ſhould conſider, when God gives you fullneſs, O there may be many little bones together with it; yea, if you do not take heed, it may be wrapt up in ſuch a skin, that may be bitterneſs to you, unleſs you pick out ſomething. If you ſwallow it down whole, it may be a poyſon to you. Now doth a man or woman know how to be full, when they can tell how to pick out the temptation; to enjoy the thing, and yet avoid the temptation. There are ſome, becauſe they hear there are many temptations in the enjoyment of the comforts of the Creature, they think there is no way but to fling away the Creature. As that Ariſtippus, becauſe he ſaw that ſo many were hurt by their wealth, he caſt his money into the Sea, ſaying, I will drown you, least you ſhould drown me. Now this is not to learn how to be full, that is, becauſe I would avoid the temptation, not to enjoy the comfort and the bleſſing; as many men and women, through weakneſs and tenderneſs of conſcience, being afraid that they ſhall get hurt by the uſe of the Creatures that God doth give them: Upon that they deny themſelves abundance of comfort in the Creature that they ſhould have. Now, though God may accept of their deſires to honour him, and of their fearfulneſs of ſinning againſt him; but yet this argues a great deal of weakneſs. The ſtrength of a Chriſtian is to enjoy Gods Creatures, to take the uſe of that that God doth afford, to take out the ſweetneſs, and yet to avoid the temptation; to take away that that's good, and caſt away that that is naught. As there's many kind of Meats, which you may not eat all of them; and a child, who muſt either have all or none, you will not give it meat that hath ſomething mingled with it that is naught, becauſe he knows not how to pick it out: But now, one that hath underſtanding, he knows how to pick out the good and fling away the naught; and not to fling it all away, becauſe there's ſomething that is naught as well as good. Now that's the third thing, and there's very few that underſtand this Leſſon; but they muſt ſwallow down all, without thinking of any temptation that is annexed to the fullneſs that they do enjoy.
Fourthly, Then doth a man know how to be full, when he can have all that he doth enjoy, under his command, and he can have the command of his own ſpirit in what he doth enjoy. As thus, when he is not a ſlave to what he hath, but he makes what he hath a ſlave to him. Some men that are rich, you ſay they have ſuch poſſeſſions; the truth is, their poſſeſſions have them rather, than they their poſſeſſions; they are under their poſſeſſions. But now, Then a man knows how to be full, when all that he hath he makes his underling, he makes his ſervants; he makes it to be ſerviceable to him, and he can command any thing that he hath, according as there is uſe of it. He will never be a ſervant to his ſervant. It's a ſordid diſpoſition for any man or woman to be a ſervant to their ſervant; but now, to your Eſtates you will be a ſervant, they ſhall command you; and your Credit and you will be a ſervant. But it's a ſign you know not how to be full. As a man doth not know how to rule, if he will be under his ſervant; ſo he doth not know how to be full, except he hath a command over what he doth enjoy in the world; yea and a command over his own ſpirit in the uſe of what he doth enjoy. That's thus, When a man or woman can let out as much of his heart to the Creature as is uſeful, and no more; and can call it in again, when there is cauſe: As ordinarily people do not let out their ſpirits a little to joy, but they let them out ſo as they have no command over their ſpirits; but they have loſt the command of their ſpirits: they cannot call in their ſpirits again, to be ſerious and humble, and to be mourning for ſin, when God calls them to it. As now for inſtance, when you ſay you will be merry, and go and viſit your friends, and have good cheer; God gives you leave to do ſo; if you know how to make uſe of this: But now, Do not you let out your hearts ſo far, as you cannot call them in again; you let them out ſo, that when you ſhould come at night to go and humble your ſouls before God in prayer, your hearts are light and vain, and you have no command over your ſpirits at all; and perhaps the next day you are worſe for it. Its juſt with your hearts as with little Children; let them have but their wills a little while, and you ſhall have no rule over them for many dayes, many weeks after. So when you let your hearts have liberty a little while to rejoyce in the Creature, you have little command over your hearts for many weeks after. Now you may be merry, Religion keeps not one from mirth, but yet ſo as to have a command over our ſpirits; that I can call my heart in again, when there is occaſion. I will rejoyce in the Creature, I but I will reſerve my chief joy for ſomething elſe; there is ſomething elſe that I am to rejoyce in, more than in the uſe of the Creature. If you let out your heart ſo, when you rejoyce in the Creature, as you make it your chief joy, your onelyonly joy; your joy is not right. But it is not ſo with the heart that knows how to be full.
Fifthly, Then hath a man or woman learned how to be full, when they can ſo uſe the creatures of God, as yet they are in a readineſs to part with all their comforts, if God will call for them. If I enjoy comfort, but in ſuch a manner as my heart lies down before God ready prepared to give up thoſe comforts that I do enjoy; whenever God will have me: Then I have learned to be full. When a man or woman ſhall have their hearts taken ſo with the Creature, as they cannot leave them, whatever comes of them: They muſt preſerve their Eſtate, now having had full Eſtates, and lived full handed; they cannot live meanly: rather venture upon ſin or any thing in the world, to preſerve their Eſtates. O how is it poſſible for a man as hath had ſuch bringing up as I (ſaith one) now to be put to ſtraits, that I can ſcarce have bread. And upon this the hearts of men rather then they will come to part with the comforts of the Creature, when God would have them; they will keep them, as it were, whether God will or no. O thou haſt not learned how to be full. If thy heart were right in thy fulneſs, thou wouldſt take the comfort of the Creature, when God gives them. But Lord, If thou haſt uſe of them, any other way, here I am, do with me what thou pleaſeſt: The Lord gives, and the Lord takes, and bleſſed be the Name of the Lord. I'll take them as long as thou wilt have me, and when thou wilt ſanctifie thy Name in my want, Lord take them. We are too eager upon the Creature when our hearts cleave to it and we cannot be taken from it, without the rending of our hearts. It is with many mens Spirits, as it is with the Bee, when it comes to ſting, it thruſts its ſting ſo far in that it cannot get it out, but leaves it there: So our hearts are ſo riveted into the Creature, that we cannot part with the Creature; and when God would take away the Creature from us, it is as dear unto us, &c. And that's the reaſon that people do ſo cry out, and complain that they are undone, and wring their hands, if they have but loſt any part of their Eſtates; though they have a great part ſtill remaining: Oh how they wring their hands as if they were undone. Oh thou didſt not learn when thou wert full, how to be full. That man or woman that is immoderately ſorrowful, when God takes away the Creature from them, did never learn how to be full; that is, to know how to be full: when we can tell how to enjoy them, and how to be without them. O think of this when you are at your full Tables. Now I have al things about me, but can I now, if God ſhould call me to ſuffer poverty, could I be content to be laid in a Priſon for his Name ſake? Paul he could, when he was at the fulleſt, readily come off: O Lord, if thou wilt honour thy ſelf by me, in a Priſon, or Poverty, or Diſgrace, why Lord, here I am: He was ready prepared. And know, that you have not learned how to be full, except you can find your hearts in the midſt of your fulneſs; to be ready prepared to part with all your fulneſs for Jeſus Chriſt. Now in the very naming of theſe things, I ſuppoſe you all think this is hard leſſon; you think it's hard for poor people to know how to want; that's hard, but the truth is, it's rather the harder of the two to know how to be full: That's the fifth thing, when a man knows how to be full.
Sixthly, Then doth a man know how to be full, when he can make all his fulneſs to be furtherance of his graces, to act his graces, to exerciſe his graces, to draw forth his graces: As now, when he can make the fulneſs that he hath, to be a means to act and draw forth the grace of Love; to love God in all his fulneſs: Not ſo much to love the Creature, as to love God in the Creature. When he can make his fulneſs to be a means to help his faith: Thus, Lord, thou haſt ſaid, That godlineſs hath the promiſe of this life and the life that is to come; why Lord thou haſt made thy promiſe good unto me, and ſo it ſtrengthens my faith: When a mans fulneſs can exerciſe the grace of Charity to others: When a mans fulneſs can exerciſe his grace of heavenly mindedneſs; as in this manner, O Lord, Theſe comforts that thou givest me in thy creatures, O they are ſweet; but how ſweet is thy ſelf! how ſweet is Jeſus Chriſt, that is the fulneſs of all this fulneſs! And if ſo be that this life be ſo ſweet here in this world, what haſt thou then in the heavens, to make me to long after heaven! Then a man hath learned how to be full, when he knows how to exerciſe his graces by his fulneſs; that that which deads the graces of other men, ſhall be a means to exerciſe his graces.
Seventhly, And ſo I might make that another conſideration, When this fulneſs doth lead him to the fountain of his fulneſs; that is, when his grace leads him to God, to acknowledge him in all, and to be thankful to God in all; when it ſtirs up his thankfulneſs to God; and when it encourages him in the duties that God doth require of him. O I receive much wages, ſaith a gracious heart; I receive much from God, then ſurely there muſt needs be much work required at my hands. I receive more than others do, and therefore it is fit that I ſhould do more work than others do. Thus a Chriſtian learns to be full, when it can further his graces, and carry him to God, that is the fountain of all his fulneſs.
Eighthly, Then a Chriſtian learns to be full, when he can improve and lay out all his fulneſs for God. I uſe it, I but I do not uſe it for my ſelf ſo much as for God. When I can conſider what are the opportunities of ſervice that God grants unto me in this my fulneſs. Doth not God give unto me a larger opportunity of ſervice than unto others, O then let me improve it for publick work. Perhaps I am made a publick man, whereas others that are poor, that are fit for publick ſervice as well as I, in regard of their gifts and graces, but becauſe of their Eſtate they cannot be employed in publick work as I. Now I will improve my fulneſs in publick work, that I may be a uſeful man in the place where God hath ſet me; that I may be as full of good works as poſſibly I can; that I may be a publick bleſſing to the place where the Lord hath caſt me. Why then doth a man learn to be full. And then,
Ninthly, When a man doth ſo uſe the world as if he uſed it not. When a man enjoys his fulneſs of outward things, but as things by the by; that is, ſo as his comforts doth not depend upon them. I have comfort in them, but it doth not depend upon them. Moſt people do ſo enjoy their fulneſs, that the truth is they have it as all their fulneſs; they do not uſe them as things by the by, but as their end. Not as means to the end, but as their end. Then a man learns to know how to be full (I ſay) when he can uſe his fulneſs, not as his end, but means to the end: Not as things that he doth depend upon for his happineſs, but as things by the by. Put all theſe together now, and here's the man that learns to be full. And thus St. Paul, I am inſtructed as well to be full and rich, as to need. O I beſeech you, before this can come to be applied in the whole, apply theſe particulars to your hearts. In the mean time, I appeal this day in the Name of God to your Conſcience; Have you learned to be full? You are full many of you, as to outward things; but have you been in Chriſts School, to learn to enjoy your fulneſs in ſuch a manner as this is. I am verily perſwaded that many of your Conſciences will cauſe miſ-giving thoughts to be in you this day about this thing, if you do believe that theſe are the truths of God, as I cannot imagine but any man may be convinc'd of this; and therefore I do not ſtand to enlarge and bring proofs for them: but every mans conſcience will tell him, certainly I have not learned theſe things, I have not learned to be full; that is, I have not learned to ſanctifie the Name of God by my fulneſs. Now give conſcience liberty to reprove you for being Truant in the School of Jeſus Chriſt; and let this humble your ſouls before the Lord. I ſhall ſpeak more to that afterwards; but for the preſent, know, that this is your work, to go and be humbled before the Lord, that you have not underſtood what it is to ſanctifie God in the fulneſs that you enjoy. Lord, Through thy mercy I have all my dayes been full of outward comforts; Thou haſt been full-handed towards me, in the wayes of thy mercy: but Lord, though I have had fulneſs a long time, O how far have I been from knowing how to be full. If this be to know it, then I have been a ſtranger to it hitherto.
Tenthly, A man doth know how to abound, when he knows how to make uſe of the Comforts he doth enjoy of the world; ſo as not to be hindered by the afflictions or troubles that doth attend his Comforts. In mens abounding and being full of comforts in this world; they cannot but have ſome affliction and ſome troubles attending theſe comforts; for all Creature comforts are mingled comforts: Now then, Then a man knows rightly how to be full, when he enjoyes his fulneſs, ſo as though he hath ſome affliction mixed, yet he can tell how to make uſe of his affliction for his humiliation, and his comforts for thankſgiving unto God at the ſame time: whereas now abundance of people when they enjoy comfort, if they meet with any trouble and affliction mixed with their comfort, they are filled ſo with vexation and bitterneſs, and their ſpirits are ſo troubled, that they loſe all the good of their comforts: As Haman, he did abound, but he did not know how to abound; therefore when he was but croſſed in one thing, that Mordecay did not bow the Knee to him, why all the comfort of his proſperity was taken away, and his ſpirit was filled with rage and bitterneſs, and malice. And thus it is with many people, that have abundance in their Families; they are full of outward comforts, they have their Yoke-fellows, comfortable Children; they have Eſtates, they have their Tables furniſhed, and all things that one would think might content the heart of a man almoſt: But now, if any one croſs doth fall out that doth diſpleaſe them, they are put into ſuch a vexation and fretting humour, as they loſe all the benefit of the comforts. Do'ſt thou know how to abound, when as thou goeſt abroad and ſomething croſſeſt thee, or thy Servant doth ſomething amiſs, why preſently thou art in a rage and fretting, and all thy thankſgiving to God for all thy mercies, that's forgot. Nothing but fretting and vexing in the Family for one croſs, when as there are a hundred mercies that thou ſhouldeſt bleſs God for. Thou doſt not know how to to abound, when thou canſt not tell how to ſever the good of mercy, from the conſideration of affliction: And though God doth afflict thee in ſomething, yet he gives thee abundance of occaſions to bleſs him and praiſe him. But now, when thou canſt bleſs God for all mercies, and be humbled for all afflictions at the ſame time; If God doth grant me more mercies then affliction, he ſhall have more thankſgiving from me then ſorrow, or then trouble; Ile have more joy then I will have trouble, if I have more mercy then I have correction. This man knows how to abound, that can do thus then.
Eleventhly, laſtly, That man knows how to abound, that in his abundance yet knows himſelf. Such a man or woman knows how to be full, and to abound (I ſay) that if they are full and abound, yet they know themſelves. Its ordinary for people not to know themſelves, when once they come to abound. Saul was little in his own eyes when he was in a mean eſtate, but when Saul came to abound he knew not himſelf: And ſo it hath been ordinary with people, that their abundance hath taken away the very knowledge of themſelves; they have grown wanton and fooliſh and proud, that they have not known themſelves when they have abounded. But now, when a man in the midſt of abundance knows his own meaneſs, and wretchedneſs, and ſinfulneſs, and vileneſs, notwithſtanding his abundance; here's a man that hath learned this leſſon of the Apoſtle, how to abound. But this is a very difficult leſſon: If there be ſuch things as as theſe in learning how to abound, ſurely the leſſon muſt needs be difficult. You that are Mariners think if you have Sea-roome enough you are ſafe; you care not then: but it's otherwiſe in this that we are ſpeaking of, your Sea-roome may be your undoing; and the more abundance you have, the more difficult it will be for you to know how to order your ſelves in your way. I gave divers reaſons why this leſſon was more difficult then the other; to know how to be full than to be empty; which few people in the world will think ſo, but certainly it is ſo.
Now though the very naming of theſe things may ſhew he difficulty of it, yet we ſhall come in the Second place, to ſhew that there's a great deale of difficulty in Mens and Womens knowing how to be full: And I name this the rather, becauſe I would put your hearts upon exerciſe, that you may not lightly paſs over what is ſaid, when we ſpeak of knowing how to be full; for it is ordinary for Men that have eſtates and outward comforts, to ſlight the Word. Well, Let me have what will ſatisfie me, and for this leſſon, to know how to be full, I hope we ſhall do well enough for that. Now for this, that you may not ſlight the leſſon; I ſhall ſhew you ſomething about the difficulty of it.
You that are Marriners, If you may have Sea-roome enough, you care not; you think then you can do well enough, but though you can do well enough in your Art, when you have Sea-roome; yet the truth is, you do the worſt for your ſelves, when you have the greateſt Sea of proſperity, there you do worſt of all; and it is your Sea-room that doth undo you: I mean the abundance of outward proſperity, it is that ordinarily which doth undo men. So it is eaſier a great deal, you know, for one to manage a little Boat in the Thames, then for one to be able to manage an Eaſt-Indian Ship. The truth is, leſs skill will ſerve for the ordering of a mans eſtate when it is low and mean in the world, than when he comes to be full. It were a mad thing for a man that can but onelyonly row in the Thames, to undertake the command of one of your greateſt Ships: And ſo it is for thoſe that are mean, if God doth not teach them how to be full, they are like to undo themſelves by their fulneſs as well as any way. It is eaſier for a man to manage a little eſtate that he hath, then for him to manage great merchandizing. There is more difficulty and skill required in fulneſs, than in other wayes; as extremity of heat is harder to bear than cold: though it be very cold, yet by exerciſe we may get our ſelves a heat: but when it is extream hot weather, that's very tedious, and it breeds diſeaſes. And ſo it is eaſier to carry a Cup that is but half full ſteadily, than to carry a Cup that is brim-full. And a Traveller (you know the expreſſion) the ſtorm and the tempeſt makes him to get his Cloak cloſer together, and to hold it faſter: but when the warm beams of the Sun comes and ſhines upon him, that makes him caſt off his Cloak. You know the Fable of the Sun and the Wind to get the Travellers Cloak, which ſhould do it; when the Wind came bluſtering, that could not do it; but the warm Sun beams, that made him throw it off. So many times thoſe that can hold faſteſt in the time of adverſity, yet in the time of proſperity they loſe the ſeeming graces that they had before; and ſo let all go.
Now there are divers reaſons that I ſhould give you why it is thus difficult to learn this leſſon; as,
Firſt, Becauſe we are moſt of us fleſh, we are more fleſh than ſpirit of our ſelves: Now becauſe we have ſo little ſpirit in us, therefore all thoſe things that ſhall come for to joyn with the fleſh (I do not now ſpeak of corruption) but to joyn with our natural part and ſenſual part, we having ſo little ſpirit in us, it muſt needs be dangerous for us to manage thoſe things that joyn with our natural part, that is fleſh, though it were not corrupt; yet becauſe we have ſo little ſpirit. That is, Firſt, We have loſt the Image of God. The beſt of us have but little of the Image of God, others have loſt is quite; and then our very reaſon is wounded by our fall: therefore having ſo little ſtrength in our ſpirits, all thoſe things that come to joyn with the fleſh, do very much endanger us; and do indeed very much weaken our better part. Now adverſity, that pulls from the fleſh, that takes from the fleſh; and many times the ſpirit is much the ſtronger; but what doth add to the ſtrength of the fleſh, doth endanger us: as it is more dangerous to ſet a Child upon a pamper'd Horſe, than upon a Horſe that is wearied out with work: And ſo for us that are weak in our ſpirits, to have our fleſh to be pampered and ſatisfied; I now ſpeak but of our natural fleſh and ſenſual part, to be pampered and fully ſatisfied, there's a great deal of danger in that.
And then farther, In proſperity there are more duties required than in adverſity. A man that is in a mean eſtate and condition, there are not ſo many duties required of him; but a man that enjoys a fulneſs, there's abundance of duties required of ſuch a man: every comfort that he enjoys is an obligation to ſome ſpecial duty. A poor man that works hard at his dayes labour, he hath nothing to do but to bleſs God when he comes into his Family, and look to his own heart; and to ſee that the ſervice of God is in his Family: But now, take a man that is full, that is of an eſtate in the world, God requires of him to look abroad in the publick; and God gives him charge, Look that my Worſhip be ſet up, look that Juſtice be executed, I will require theſe things at your hand; look that my Sabboths be not prophan'd, look that Godlineſs be countenanced, look that Sin is diſcountenanced.
But perhaps you will ſay, Every man that is rich, he is not a Juſtice of Peace, or in place.
I but by your countenance you may make friends to this and the other; every one is tied to be a friend to thoſe that are rich. There are a great many duties that lie upon you, that do not lie upon thoſe that are poor. If indeed a man that had an eſtate, had nothing elſe to do but to ſit by the fire ſide, and have his ſervants to bring him his proviſion; if this were all to be full, it were eaſie for a man to know how to be full: but you muſt know that there is much more lies upon you then ſo, which you muſt anſwer for, and give an account of before God; now this is the thing that makes the difficulty.
And then the third thing is, The variety of Temptations that do attend upon a full condition: O abundance of temptations there are in a full eſtate, more than there are in a mean eſtate. I confeſs extream poverty hath many temptations with it, very ſore and grievous temptations that do attend extremity of poverty; but yet not ſo many as do attend upon a full eſtate. As the flies come in abundance to ſweet things, honey (and the like) ſo Belzebub, that ſignifies the God of Flies; O the Devils that have that name, they come in abundance, where they ſee ſweetneſs, where they ſee is much proſperity. Rats and Mice come to full Barns, not to empty ones; and ſo the Vermin of temptations, as I may call them, do attend upon full eſtates. A Tree that hath nothing on it, the Traveller that comes by will not fling at it; but a Tree that is full of fruit, a Traveller flings at that: ſo thoſe that are in a mean and low condition, the Devil paſſes by them, but he eſpecially labors at thoſe that he ſees hath much of the world, and he hath more hopes of gaining of them: As it's a very obſervable place concerning Joſeph, do but conſider the Scripture that ſpeaks of the condition of Joſeph and his Bleſſing; we may compare two Scriptures together for it, the one is in the Book of Geneſis, where you have Jacob bleſſing of Joſeph; and the other is in the Book of Deuteronomy, where Moſes's Bleſſing was, chap. 33. 13. and of Joſeph he ſaid, Bleſſed of the Lord be his land, for the precious things of heaven; for the dew, and for the deep that coucheth beneath: And for the precious fruits brought forth by the Sun, and for the precious things put forth by the Moon, and for the chief things of the ancient Mountains; and for the precious things of the laſting hills; and for the precious things of the earth, and fulneſs thereof, &c. Here's for all his outward bleſſings, what a many precious things are here, that Joſeph had, and the fulneſs thereof. But mark, of all the Tribes, what is ſaid concerning Joſeph, Gen. 49. 22. Joſeph is a fruitful bough, even a fruitful bough by a Well; whoſe branches run over the wall. But now mark in the 23. verſe, The Archers have ſorely grieved him and ſhot at him, and hated him. There's none of the Tribes, where it is ſaid, that the Archers did ſo ſhoot at, as at Joſeph; and there is none of the Tribes that is bleſſed with ſo many ſeveral pretious things as Joſeph is bleſt withal. So that by comparing theſe two Scriptures, you ſee, that thoſe that have moſt of the pretious things of this world, they are like to be ſhot at moſt; and the Devil ſhoots at them more then he doth at others.
And then, as the variety of temptations is greater, ſo the ſuitableneſs of temptations is more; the Devil can prevail more in his temptations with fulneſs, than where there is want and emptineſs; why, becauſe though there be temptations in a poor condition, yet they are not ſo pleaſing to a mans own nature as the temptations of a full condition. A poor man is tempted, but what is he tempted to, he is tempted to impatience, but that's no pleaſing thing but a tedious thing; and he is tempted to deſpair, but that hath no pleaſingneſs with it; and he is tempted to take ſhifting courſes, I but there's fear in that, leaſt he ſhould be diſcovered and ſo be puniſhed: So that their temptations that are in poverty, are not ſo ſuitable to their nature, as the temptations of one that is in a full eſtate; for his eſtate is a temptation to pride, to uncleanneſs, a temptation to intemperance: Now ſuch things are very ſuitable to the very nature of a man, therefore there's a great deal more danger in the temptations that comes by fulneſs than by want, becauſe the temptations of one are tedious to a mans nature; but the temptations of the other are ſuitable to a mans nature. As it's more dangerous to have Rats-bane lie about the houſe for your children, than to have Alloes or Wormſeed: Suppoſe that Alloes had a poyſon in it, it's true it may do hurt, but it's not ſo likely as Rats-bane; becauſe though Rats-bane hath poyſon in it, yet it hath ſweetneſs in it too. There is poyſon ſometimes in a poor condition, that is, there are temptations to great evils in a poor condition; I but their temptations have a bitterneſs in them. But the temptation of a full condition hath a ſweetneſs in them; and therefore there's a greater danger in them, and more difficulty to avoid thoſe temptations.
And then further, The temptations that come from fulneſs, they are more ſubtle; thoſe that come from want they are not ſo ſubtle, they are more apparent; but the temptations lies in fulneſs for the moſt part in lawful things, it is in lawful things that we moſt fail in: And the temptation comes ſo fairly, why, why may not a man take liberty to comfort himſelf in Gods Creatures, may not a man take his own, may not a man make uſe of his own? For the moſt part (I ſay) all the temptations of fulneſs, or great part of them, lies in things that ſeem to have no hurt in them; and therefore they are very ſubtle, and a man need be very wary of them: they are (as we ſaid before upon occaſion) like little bones in the Fiſh that you can hardly ſee them, and therefore there's great deal more danger in ſwallowing of them down, then of other prickly things. And ſo the temptations of a full eſtate lies very ſecret; it's very hard to ſee them unleſs you look very narrowly.
And then further, which is a main thing; becauſe fulneſs doth not onelyonly afford a temptation to ſin, but fewel for all kinds of luſt; fulneſs will feed them if you have not learned to be full. As now, If a man hath the luſt of pride, there he hath enough to act his pride, he will feed it to the full; and will make a proud man to be a ſcornful man: ſo that he will ſcorn and jeer, not onelyonly at his Brethren, but at God, and his truth, and Miniſters, and Religion, and all becauſe he is full; his pride is ſo fed to the full. And fulneſs of eſtate it will feed ſelf-love extreamly. When a man hath a kind of ſelf-ſufficiency in himſelf, then he ſees no need that he hath of God, nor Chriſt, nor Mercy, nor of the Word and Promiſes. It feeds his Malice, if he hath a malicious ſpirit againſt another man, he can undo him, and he can ſpend ſo much to have his will; it feeds his Stubbornneſs. If he will be unclean, he can, and who will meddle with ſuch an one. And it will feed his Licentiouſneſs, he can take his liberty and ride up and down from place to place. A poor man hath as much mind perhaps to ſatisfie his luſts, but he muſt fall to his work, or elſe his family will ſtarve: I but a man that is full, he hath elbow-room enough to ſerve his luſts, and he can go abroad in the morning and ſtay till midnight; and ſpend from the beginning of the week to the end of it, and not want. O this is mighty pleaſing to fleſh, and this feeds a mans luſts, and makes him ſtrong. And this is the reaſon why there are ſo few that are full, that ever the Word doth good upon. Ordinarily the poor receive the Goſpel, ſo the Scripture ſaith; Not many rich, not many mighty, not many great ones. Why here's the reaſon of it, becauſe they have ſo much matter to feed their luſts withal, that their luſts grows too ſtrong, that it doth reſiſt the Word, reſiſts all means that ſhould do them any good; and therefore it's a very hard leſſon for a man to learn to know how to be full. And that that ſhews it to be a hard leſſon, alſo ſhews it to be a neceſſary leſſon. O Lord what caſe is a man in then that is full, and yet for all that hath not learned to be full. If he hath ſuch matter for his luſts, and knows not how to order himſelf, he is like to be a loſt man.
There is one thing more why it is ſo difficult to learn how to abound, and that's this, Becauſe that a full eſtate is in danger to hinder thoſe Graces that are the eſpecial Graces of a Chriſtian. The Graces of a Chriſtian that are the moſt peculiar and proper graces of a Chriſtian, are in an exceeding danger by a proſperous eſtate; that if a man doth not learn to abound, thoſe graces will eſpecially be hurt; and it is very difficult for a man or woman to carry themſelves in an even courſe; ſo as when there is (as it were) ſiege laid to thoſe graces that are the ſpecial graces of a Chriſtian.
As thus, The graces of a Chriſtian are Faith, Self-denial, Humility, Patience, Tenderneſs, and ſuch kind of graces as theſe are. Now a proſperous eſtate doth mightily endanger theſe graces.
As now, Faith, you know the nature of that grace is for one to be emptied of himſelf, and to be nothing of himſelf; and for to rely upon that that is without. This is the grace of Faith, To be taken from our own bottom, from our ſelves, and from the Creature; to caſt our ſelves upon free grace, upon the goodneſs and mercy of God, upon the righteouſneſs of another. But now, when men abound, and have a fulneſs in themſelves, why 'tis very natural for them to depend upon themſelves and not upon another. A full eſtate hinders very much the depending life, which is the life of a Chriſtian. I the life of a Chriſtian is a more depending life then the life of Adam was: and therefore a low condition is more ſuitable to a depending life, then a full condition.
And ſo for ſelf-denial, One that is in a low condition, it's eaſier for ſuch a one to deny himſelf: But now, when one comes to have much of ſelf, and to have ſelf to be cockered (as it were) then yet to deny a mans ſelf, and to be nothing in his own eyes, this is a great deal harder.
And ſo for Humility, It's not ſo much for one that is poor, and in a low condition to have his heart low, but to have his heart low when his eſtate is high, that's the difficulty. You know there's nothing more natural to men, then to have their hearts riſe as their eſtates riſe; as the comforts of the creatures riſes, ſo their hearts will riſe; and therefore it's hard to learn this leſſon, How to be full.
And then that grace likewiſe of Tenderneſs, of a tender heart, a ſoft heart, that's a grace that belongs to a Chriſtian in a ſpecial manner; that they ſhould keep conſtantly tender, ſoft ſpirited. Now though many in time of Affliction have their hearts tender and ſoft, yet when they come to proſper once, then their hearts are hard; the proſperity of the world doth bake (as it were) their hearts, and hardens their hearts. As the Sun doth harden the Clay, ſo proſperity doth harden the hearts of men, and takes away that tenderneſs as was wont to be (as might be ſhewn in many examples.)