A77999:98
A sermon preached before the Right Honourable the House of Peers, in the Abbey at Westminster, the 26. of Novemb. 1645. Being the day appointed for solemn and public humiliation. / By Jer: Burroughs. Published by order of the said House.A sermon preached before the Right Honourable the House of Peeres, in the Abbey at Westminster, the 26. of Novemb. 1645. Being the day appointed for solemne and publique humiliation. / By Jer: Burroughes. Published by order of the said House.
London: printed for R. Dawlman, 1645
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The strength of reason may go far in ordering a prosperous condition so as not to be very offensive, but there is a great mystery of godliness in knowing how to abound in a christian spiritual way.
The strength of reason may goe farre in ordering a prosperous condition so as not to be very offensive, but there is a great mystery of godlinesse in knowing how to abound in a christian spirituall way.
1. A godly man learns to abound by being faithful, Prov. 28.20. A faithful man shall abound with blessings. Many think the only way to get abundance is by being false, by shifting courses; they dare not trust to the ways of faithfulness, they see a mighty Current of opposition against them, but the godly man desires neither to get nor to enjoy more in the world, then he may have by being faithful.
1. A godly man learnes to abound by being faithfull, Prov. 28.20. A faithfull man shall abound with blessings. Many think the only way to get abundance is by being false, by shifting courses; they dare not trust to the wayes of faithfulnesse, they see a mighty Current of opposition against them, but the godly man desires neither to get nor to enjoy more in the world, then he may have by being faithfull.
2. He learns to abound by often resigning up all his abundance to God, not by keeping it to his own proper advantage; Lord I profess all to be thine, to enjoy nothing but in order to thee; take all, improve all, lay out all for the praise of thine own name; by this he enjoys his abundance with more comfort and freedom ⟨p. 31⟩of spirit. The oftener any thing is given up into Gods hands, and comes out of them to us, the better it is; those men who having got any thing out of Gods hands once, dare not venture to put it into them again, enjoy not the comfort and blessing of what they have; that man who can daily as freely and cheerfully resign what he hath to God, as receive any thing from him, is the only man that is blessed in what he enjoys in this world.
2. He learnes to abound by often resigning up all his abundance to God, not by keeping it to his own proper advantage; Lord I professe all to be thine, to enjoy nothing but in order to thee; take all, improve all, lay out all for the praise of thine own name; by this he enjoyes his abundance with more comfort and freedome ⟨p. 31⟩of spirit. The oftner any thng is given up into Gods hands, and comes out of them to us, the better it is; those men who having got any thing out of Gods hands once, dare not venture to put it into them again, enjoy not the comfort and blessing of what they have; that man who can dayly as freely and cheerfully resign what he hath to God, as receive any thing from him, is the only man that is blessed in what he enjoies in this world.
3. He seeks to preserve his estate, and to enrich himself by communicating what he hath to the necessities of others, and the public. This is a mystery to the world. Isay 32.8. The liberal man deviseth liberal things: and what then? so he may lose all he hath? No, by liberal things he shall stand. He thinks it more gain to part with 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, but that they be rich in good works. Here is a way of being rich that the world is not acquainted with, by being rich in good works; the more he lays out in good works, the richer he is. God himself accounts his riches to be in the works of mercy, Ephes. 2.7. That he might show the exceeding riches of his grace, in his kindness towards us. The Apostle, 2 Cor. 9.8. brings this argument to move men to communicate their estates for the good of others; God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work.
3. He seeks to preserve his estate, and to enrich himself by communicating what he hath to the necessities of others, and the publick. This is a mysterie to the world. Isay 32.8. The liberall man deviseth liberall things: and what then? so he may lose all he hath? No, by liberall things he shall stand. He thinks it more gain to part with any thing to doe good by, then to keep it for himselfe. 1 Tim. v. 17. Charge them that are rich in this world that they be not high minded, that they trust not in uncertain riches, but that they be rich in good works. Here is a way of being rich that the world is not acquainted with, by being rich in good works; the more he layes out in good works, the richer he is. God himselfe accounts his riches to be in the works of mercy, Ephes. 2.7. That he might shew the exceeding riches of his grace, in his kindnesse towards us. The Apostle, 2 Cor. 9.8. brings this argument to move men to communicate their estates for the good of others; God is able to make all grace abound towards you, that yee alwayes having all sufficiency in all things, may abound to every good work.
4. He learns how to abound by moderating his affections in his abundance, by the moderation of his joy he increaseth his joy, Phil. 4.4, 5. Rejoice, and again rejoice. This is a good exhortation. Well then, let us let out our hearts to the uttermost in joy: nay, saith the Apostle, you must take care you keep your affections ⟨p. 32⟩within bounds. Let your moderation be known to all men. You will have more solid comfort in the moderation of your affections, then others shall have in the greatest liberty they take to give up themselves to mirth and jollity.
4. He learns how to abound by moderating his affections in his abundance, by the moderation of his joy he increaseth his joy, Phil. 4.4, 5. Rejoyce, and again rejoyce. This is a good exhortation. Well then, let us let out our hearts to the uttermost in joy: nay, saith the Apostle, you must take care you keep your affections ⟨p. 32⟩within bounds. Let your moderation be known to all men. You will have more solid comfort in the moderation of your affections, then others shall have in the greatest liberty they take to give up themselves to mirth and jollity.
5. By his abundance, his humility is increased; to be humble in the enjoyment of abundance is much, but to be humbled by it is a mystery. 2 Sam. 7.18. The Lord having spoken of great riches and honour he bestowed upon David, and would still further bestow upon him; he tells him his house should be great among the great men of the earth; was Davids heart puffed up by this? No; Then (saith the Text) went King David, and sate before the Lord, and what is my house that thou hast brought me hitherto? wherefore thou art great oh God. Saul was little in his own eyes, before God made him great: But when he was made great, God was less esteemed by him. The greater David was, the less he was in his own eyes, and the greater was God in them; not, Lord I am a happy man, that I am made so great; but who am I, and what is my house? but thou art great oh Lord.
5. By his abundance, his humility is increased; to be humble in the enjoyment of abundance is much, but to be humbled by it is a mystery. 2 Sam. 7.18. The Lord having spoken of great riches and honour he bestowed upon David, and would still further bestow upon him; he tels him his house should be great among the great men of the earth; was Davids heart puffed up by this? No; Then (saith the Text) went King David, and sate before the Lord, and what is my house that thou hast brought me hitherto? wherefore thou art great oh God. Saul was little in his own eyes, before God made him great: But when he was made great, God was lesse esteemed by him. The greater David was, the lesse he was in his own eyes, and the greater was God in them; not, Lord I am a happy man, that I am made so great; but who am I, and what is my house? but thou art great oh Lord.
6. Though he judges himself unworthy of the least good he hath, yet his heart is raised in a holy manner above all his abundance; at the same time he judges himself unworthy of the least crumb, and yet he thinks all creatures in heaven and earth too low for him to be his portion, this is a mystery. No man knows in a spiritual way how to abound,1 but he who is above all his abundance. Luther speaking of that place, Whether we live, or whether we dye, we are the Lords: This, saith he, is not only to be understood in the Genitive case singular, Domini; but in the nominative plural: we are Domini, the Lords of life and death, whether ⟨p. 33⟩we dye or live; though we be not Lords of so much Land, of such Manors; we cannot Lord it over so many Tenants, yet over life and death we are Lords; we can Lord it over them. Death takes away all your possessions and Lordships from you, but death is part of the possessions of the Saints, they are Lords over it. 1 Cor. 3.22. Life, or death, or things present, or things to come, all are yours. A gracious heart who lies low under God and Christ, yet hath all other things under his feet; yea, the lower he lies, the more hath he; all the bravery, pomp, and glory of the world, under his feet: great is this mystery of godliness.
6. Though he judges himselfe unworthy of the least good he hath, yet his heart is raised in a holy manner above all his abundance; at the same time hee judges himselfe unworthy of the least crumme, and yet he thinks all creatures in heaven and earth too low for him to be his portion, this is a mysterie. No man knowes in a spirituall way how to abound,1 but he who is above all his abundance. Luther speaking of that place, Whether wee live, or whether wee dye, wee are the Lords: This, saith he, is not only to be understood in the Genitive case singular, Domini; but in the nominative plural: we are Domini, the Lords of life and death, whether ⟨p. 33⟩we dye or live; though wee be not Lords of so much Land, of such Mannors; we cannot Lord it over so many Tenants, yet over life and death we are Lords; we can Lord it over them. Death takes away all your possessions and Lordships from you, but death is part of the possessions of the Saints, they are Lords over it.
7. According to the increase of his abundance, he seeks a proportionable measure of holiness. Solomon desired much wisdom, because he had a great people to govern; men who have sensual hearts, think a little Religion is enough for a Gentleman or Nobleman; it is for poor men who have little else to mind or content themselves in, to look after Religion in the strictness of it. But if God gives a gracious man abundance, he doth not think that measure of grace that he had before, will serve his turn now, except God causeth his grace to abound as well as his estate and honour, he looks upon himself as miserable.
7. According to the increase of his abundance, he seeks a proportionable measure of holinesse. Solomon desired much wisdome, because he had a great people to govern; men who have sensuall hearts, think a little Religion is enough for a Gentleman or Nobleman; it is for poore men who have little else to minde or content themselves in, to look after Religion in the strictnesse of it. But if God gives a gracious man abundance, he doth not think that measure of grace that he had before, will serve his turne now, except God causeth his grace to abound as wel as his estate and honour, he lookes upon himselfe as miserable.
8. He is as much apprehensive and sensible of his dependence upon God in the height of prosperity, as in the depth of adversity. Hence Noblemen and Princes are taught by Christ to come every day to Gods gate to beg their bread.
8. He is as much apprehensive and sensible of his dependance upon God in the height of prosperitie, as in the depth of adversitie. Hence Noblemen and Princes are taught by Christ to come every day to Gods gate to beg their bread.
9. A godly man enjoys his abundance aright by getting all he hath sanctified to him by the Word and Prayer. 1 Tim. 4.4, 5. All a man hath is sanctified when it is consecrated to the last end, for God, and for the furtherance of eternal good; as time and place ⟨p. 34⟩is sanctified when there is a consecration upon them for God; so when the blessing of God is upon my estate, all I have, so as all works to my eternal good in the glory of God, now it is sanctified to me.
9. A godly man enjoyes his abundance aright by getting all he hath sanctified to him by the Word and Prayer. 1 Tim. 4.4, 5. All a man hath is sanctified when it is consecrated to the last end, for God, and for the furtherance of eternall good; as time and place ⟨p. 34⟩is sanctified when there is a consecration upon them for God; so when the blessing of God is upon my estate, all I have, so as all works to my eternall good in the glory of God, now it is sanctified to me.
But how comes it to be so?
By the Word and Prayer.
1. Through the Word of the Gospel, revealing the restitution of my right, forfeited by sin, yea a higher title then ever I had in Adam.
1. Through the Word of the Gospel, revealing the restitution of my right, forfeited by sinne, yea a higher title then ever I had in Adam.
2. By the Word of Promise, which gives nothing without a blessing to it. If indeed I had what I enjoy merely in a natural way of general providence, I could not expect such a blessing; but now enjoying all by the Word, I enjoy it all in a spiritual way, all is sanctified to me. Hence of all men, Gentlemen and Noblemen have most cause to be much conversant in Scripture; it would be a sad charge upon any of you, who abound so much in the world, that you have not a Bible in your closets, or seldom look into it.
2. By the Word of Promise, which gives nothing without a blessing to it. If indeed I had what I enjoy meerly in a naturall way of general providence, I could not expect such a blessing; but now enjoying all by the Word, I enjoy it all in a spirituall way, all is sanctified to me. Hence of all men, Gentlemen and Noblemen have most cause to be much conversant in Scripture; it would be a sad charge upon any of you, who abound so much in the world, that you have not a Bible in your closets, or seldome look into it.
And by Prayer. The more any man hath, the more he had need to pray. Carnal men will pray much in affliction, but to be put on to prayer by prosperity, this is rare. Gentlemen had need pray more then poor men, Noblemen more then Gentlemen. But if this be a truth, certainly it is a mystery; few of you think so, fewer do so.
And by Prayer. The more any man hath, the more he had need to pray. Carnall men will pray much in affliction, but to be put on to prayer by prosperity, this is rare. Gentlemen had need pray more then poore men, Noblemen more then Gentlemen. But if this be a truth, certainly it is a mysterie; few of you think so, fewer doe so.
