then he could doe if he were on the Earth if the Sun were lower what wouâ—d become of the Earth But being so remote and so farre above he hath opportunity to shine over the greatest part of the Earth at once being greater then the Earth he shineth over more then halfe the Earth at once Christ being in Heaven as the Sunne of Righteousnesse he shines more gloriously over all and we have more comfort and benefit and influence from Christ now in Heaven then we could if he were on Earth Must we needs make him bodily present every where as the Papists doe and other Heterodox strange conceited men in Germanie What need we doe thus when there may be influence from Christ now in Heaven to us on Earth as we see in other things without confusion of his Divine properties to his Body or making his Body as his God-head is Therefore seeke him not bodily any where but in Heaven Those Opinions overthrow three Articles of our Faith at once He ascâ—nded into Heaven He sitteth at the right hand of God and He shall come to judge the quicke and the dead And where is his Body in the meane time in the Sacrament No he is received up in glory Therefore we must have our thoughts in heaven when we are about that businesse we must lift up our hearts as it is in our Liturgie which is taken out of the ancient Liturgie We lift them up unto the Lord we must have holy thoughts raysed up to Christ in Heaven Againe is Christ received up to glory Here is singular comfort considering what I said before that he is ascended as a publike person in our behalfe in our nature for our good Therefore when we thinke of Christ in Heaven think of our Husband in Heaven thinke of our selves in Heaven We are set together in heavenly places with Christ as the Apostle saith Ephes. 2. We have a glorious life but it is hid with Christ in Heaven When Christ himselfe shall be revealed our life shall be revealed though we creepe upon the Earth as wormes yet notwithstanding we have communion and fellowship with Christ who is joyned with us in the same Mysticall Body who is now at the right hand of God in Heaven and he that hath glorified his naturall Body in Heaven that he tooke upon him he will glorifie his Mysticall Body for he tooke flesh and blood his naturall Body for the glory of his Mysticall Body that he might bring his Church to glory Therefore we ought as verily to beleeve that he will take his Mysticall Body and every particular member of it to Heaven as he hath taken his naturall Body and hath set it there in glory It is a comfort in the houre of death that we yeeld up our soules to Christ who is gone before to provide a place for us this was one end of his taking up to Heaven to provide a place for us Therefore when we die we have not a place to seeke our house is provided before hand Christ was taken up to glory to provide glory for us Even as Paradise was provided for Adam before he was made so we have a heavenly Paradise provided for us we had a place in Heaven before we were borne What a comfort is this at the houre of death and at the death of our friends that they are gone to Christ and to glory We are shut out of the first Paradise by the first Adam our comfort is that now the heavenly Paradise in Christ is open This day shalt thou be with me in Paradise sayth Christ to the good Theefe There was an Angell to keepe Paradise when Adam was shut out but there is none to keepe us out of Heaven nay the Angels are ready to convey our soules to Heaven as they did Lazarus and as they accompanied Christ in his Ascension to Heaven so they doe the soules of his children Likewise in our sinnes and infirmities when we have to deale with God the Father whom we have offended with 〈◊〉 sinnes let he 〈…〉 comfort from hence Christ is ascended into Heaven to appeare before his Father 〈◊〉 a Mediator for us and therefore God turnes 〈◊〉 his 〈◊〉 from us we have a friend a favorite in the Court of Heaven the Sonne of God himselfe at his Fathers right hand he makes inteâ—â—â—ssioâ— for us As Ionathan appeareth in 〈◊〉 Court to speake a good word and to plead for David so our Ionathan Iesus Christ but with farre better successe appeares in the Court of Heaven for us continuing our peace with God in our daily breaches perfuming our prayers And there is no danger of his death for He is a Priest for ever at the right hand of God to make intercession for us his very presenting himselfe in Heaven speaks for us As if he should say These persons that aske in my Name they are such persons as I was borne for such as I obeyed for such as I dyed for such as I was sent into the world to work the great wolke of Redemption for for he wrought our Redemption in his abased estate but he applyes it as he is exalted application is as necessary as merit we have no good by the worke of Redemption without application and for that end he appeares in heaven for us and pleads for us For even as there is speech attributed to Abels blood it cryed Vengeance Vengeance so Christ appearing now in heaven for us his blood cryes Mercie Mercie these are those I shed my blood for Mercie Lord The very appearing of him that shed his blood it cryes for mercy at the Throne of Mercie which is therefore a Throne of Mercie because he is there he shed his blood to satisfie Justice to make way for Mercie In the Law the High-Priest after he had offered a Sacrifice of blood he was to goe into the Holy of Holies so Christ after he had offered himself for a Sacrifice he went into the Holy of Holies into heaven to appeare before God And as the High-Priest when he went into the Holy of Holies he had the names of the twelve Tribes on his brest to shew that he appeared before God for them all so Christ being gone into the Holy of Holies into heaven he hath all our names upon his brest that is in his heart the name of every particular beleever to the end of the world to present them before God Therefore when we have to deale with God thinke of Christ now glorious in heaven appearing for us God can denie him nothing nor denie us any thing that we aske in his Name we have his Promise for it It is a ground likewise of contentment in all conditions whatsoever our wants be What if we want comfort houses c. on Earth when we have Heaven provided for us and Glory provided for us when we are already so glorious in our Head Shall not any condition content a man in this world
by his death but to apply all that he hath gotten and preserve us to life everlasting We are kept by the power of God to that glory that Christ hath purchased by his death Therefore why should we feare for the time to come falling from grace or the want of that that is good is not Christ able to maintaine that that he hath gotten Let us raise our hearts with this consideration what Christ can doe now in glory when his poverty could do thus much Againe let us despise no man for his poverty for Christ was poore to make us rich and as those that despised Christ and esteemed him not but hid their faces from him because he grew up as a root out of a dry ground because there was no beauty in him that is because of his poverty because he was a Carpenters sonne they despised by this means the Lord of Glory so those that despised his poore members afterward that wandred up and downe in sheepskins and goatskins being destitute and afflicted they despised Gods jewels his choice favourites of whom the world was not worthy Let not the brother of low degree be cast down because he is poore nor let not the brother of high degree be lifted up because he is rich for if riches had been the best thing Christ would have been outwardly rich but Christ was poore to shew us what are the best riches and that the riches of this World are but things by the by Seek the kingdome of God and all other things shall be cast on you by way of addition and supplement The true riches of a Christian are spirituall Christ did not become poore to make us rich in this world to make us Kings and Emperous and Great Men here but to make us rich spiritually and to have such a moity of earthly things as may serve as a Viaticum to bring us to Heaven the maine riches of a Christian are spirituall and eternall in grace and glory In popery they live as if Christ came to make them Lords of the World to usurpe jurisdiction over Kings and Princes Christ came to make us rich in another manner S. Peter saith Silver and gold have I none but his successors cannot say so Christ came not as a servant to make us Lords here much lesse to set us at liberty to live after the flesh and to doe what we list No the end of Christs comming was to take away sinne to destroy the workes of the Devill The common course at this time and develish practise of many overturnes the end of Christs comming as if he came not to destroy but to let loose the workes of the Devill to let us loose to all licentiousnesse he came to bâ—ing us to God and not to give us liberty in courses to runne further from God But that by the way Christ as I said camâ— not to make â—s rich in the things of this life for doe but consider a little of outward riches what be they They are not our owne as Christ saiâ—h Luk. 16. We are but Sâ—ewards and we must give a strict account ere long how we have used them And as they are not our owne so they are not true riches because they make not us rich Wee usually call a poore man a poore soule a poore soule may be a rich Christian and a rich man may have a poore soule naked and empty of spirituall riches These are not true riches because they make not a man better they may be a snare to him and make him worse and puffe him up as every graine of riches hath a vermine of pride and ambition in it Charge rich men that they bee not high minded they may make a man worse they cannot make him better Can that be true riches that makes a man poorer that hath not a gracious heart Surely no these riches oft times are for the hurt of the owners men are filled as Sponges and then squeezed againe are these true riches that expose a man to danger True riches are such as not only we may doe good by but they make us good Grace makes us better it commends us to God All the riches in the world doe not commend us to God It is said of Antiochus a great Monarch he was a vile and base person because he was a wicked man There is no earthly thing can commend a man to God if he be naught if he have a rotten prophane heart Againe they are not true riches because a man out-lives them death sâ—rues him out of all death comes and examines him when he goes out of the world and will suffer him to carry nothing with him If a man come to another mans Table and think to carry away his plate or any thing else he will be stayed at the gate and have it taken from him Nothing we brought into this world and with nothing we must goe out and are they true riches that determine in this life Then againe these riches they are not proportionable to the soule of man when the soule of man hath the image of Christ on it nothing will satisfied it but spirituall things there is nothing in the world will satisfie a gracious soule but grace and glory It is only grace and the spirituall things by Christ that are the true riches that make us good and continue us good and continue with us wee carry them to Heaven with us Therefore as the Apostle saith we should desire the best things labour for the best portion that shall never be taken from us When we have many things in this world set before us shal we make a base choise as the Gadarens to save their Hogs they would loose Christ shall wee make choice of poore things and leave grace and Christ No since we have judgement to make a difference let us make a wise choice judgement is seen in choice of different things for though these things bee good yet they are inferiour goods and we loose not these things by labouring for grace and the best things the best way to have these things is to labour for the best things Solomon desired wisedome and he had riches too Let us seeke the kingdome of God and these things as far as they be needfull shall bee cast on us These are the truths of God Therefore let us be ashamed that we discover our ignorance by making a base choice and let us labour to choose the best things Christ became poore to make us rich in the best things to make us rich in grace in joy in peace and comfort c. Therefore let us esteeme our selves and others highly from hence and let us not judge by appearance when Christ was put to death how did the World judge him A miserable man a sinner because they judged by appearance so it is the lot of Gods children though they be never so rich yet those that looke
they are quiet when they have used the meanes Faith hath a quieting power it hath a power to still the soule and to take up the quarrels and murmuring and grudgings that are there and to set the soule down quiet because it proposeth to the soule greater grounds of comfort then the soule can see any cause of dâ—scomfort the soule being reasonable yeelds to the strengâ—h of the reason Now when faith propounds grand comforts against all discouragements whatsoever that overcomes them that is gâ—eater in the way of comfort then other things in the way of discouragement the soule is quiet it hopes comfort will be had the soule is silent and at rest We see in Psal. 43. when there was a muâ—iny in Davids soule by reason of the perplexed state he was in he fals a chiding downright with his soule Why art thou disquieted O my soule and why art thou troubled But how doth he take up the contention Trust in God he is thy God So that wheresoever there is faith there is a quiet soul first or last there wil be stirring at the first the waters of the soule will not be quiet presently As in a paire of ballance there will be a little stirring when the weight is puâ— in â—ill there will be poise so in the soule there will be some stirring and moving it comes not to a quiet consistance till there be some victory of faith with some conflict till at length it rest and stay the soule for this power faith hath to quiet the soule because it bottomes the soule so strongly there is reason for it it sets the soule upon God and upon his promises Therfore he that trusts in God is as mount Sion you may stir him sometime and move him but you cannot remove him the soule is quiet because it is pitched upon a quiet object Therefore where there is cherishing of disturbance in the soule and cherishing of doubts there is no faith or very little faith because it is the property of faith to silence the soule and to make quiet where it comes This is one evidence and signe of true faith And this is discerned especially in times of great trouble for then the soule of the righteous is not disquieted as you have it in Psal. 112. His heart is fixed therefore he is not afraid of ill tydings And therefore this evidence to the â—est that faith as it hath a quieting power so it hath a power to free the soule from all base feares from the tyranny of base feare There will some fearâ— arise we carry flesh about us and flesh will alway be full of objections and trouble our peace but notwithstanding it will free the soule this trusting in God from the tyranny and dominion of base feares If any newes or tydings be of any great hard matter I beseech you who hath his soule best composed at that time A sound Christian that hath made his peace with God that hath hiâ— trust in God that knowes what it is to make usâ— of God to repaire to him But for another man 〈◊〉 the time of extremity and trouble he runâ—â—â—â—â—ther and thither he hath not a tower to go unto he hath no place of refuge to repaire to Therefore hee is worse then the poore silly creatures there is not a creature but hath a retyring place The poore Conies have the Rocks to go unto and the Birds have their Nests and every creature when night or danger approacheth they have their hiding places only a wicked carelesse man that hath not acquainted himself with God when troubles come he hath no hiding nor no abiding place but lyes open to the storme of Gods displeasure therefore he is surprized with feares and cares and pulled in peeces with distractions he is as a Meteor that hangs in the cloudes he cannot tell which way to fall But a Christian is not such a Meteor he fals square which way soever he fals cast him which way you will for his soule is fixed he hath laid his soule upon his God We see the difference in this betweene Saul and David when David was in trouble he trâ—sted in the Lord his God when he was ready to be stoned what doth Saul when he was in trouble he goes to the Witch and from thence to the swords point Againe where there is this excellent grace of trusting in God and the soule is calmed by the Spirit of God to relye upon God in covenant as a Father in Chirst it will relye upon God without meanes and when all things seeme contrary So the Spirit of God will difference a Christian from a naturall man that will goe so farre as his braine can reach if he can see how things can be compassed he will trust God as if God had not a larger comprehension then hee Where hee sees no way or meanes to contrive a deliverance nor no meanes to satisfie his desire there the soule of a naturall man sinkes and fals downe a polititian will go as far as reason can carry him But a Christian when he sees no meanes he knowes God can make meanes now when all things are opposite if he hath a word of God he will trust God even against the present state and face of things as Iob saith Though he kill me yet will I trust in him Therefore in the sense of sin because there is a promise to sinners that if they confesse their sinnes God will pardon them he will beleeve the foâ—givenesse of sins though he feele the guilt of sinne And in misery he will beleeve an evasion and escape and that God will support him in it because God hath so promised And in darknesse when he sees no light as it is Esay 50.10 in such a state hee will trust in God As a childe in the darke claspes about his faâ—ther so a childe of God in darknesse when he sees no light he will claspe about his God and breake thorow the clouds that are between God and his soule as indeed faith hath a piercing eye it pulls off the vizard of Gods face though he seeme angry yet he will beleeve he is in covenant and he is a Father Therefore though God shew himselfe in his dealing as offended yet he argues God may be offended with me but he cannot hate me there is hope Faith where it is in any strength it will beleeve in contraries In death when a man is turned to rottennesse and dust faith apprehends life and resurrection and glory to come it will trust in Gods meanes or no meanes if it hath a promise Againe he that trusts in God truly will trust him for all things and at all times For all things for faith never chooseth and singleth out its object to beleeve this and not that for all comes from the same God therefore he that trusts God for one thing will trust him for all things If I will trust a man for many pounds surely
come without repentance What saith the Apostle For this cause because you come unreverently to the things of God some are sicke and some weake and some sleepe God strucke them with death for it And it is a great cause why many are hardned in their sinnes and goe on still because God executes these spirituall judgements for prophaning these holy things thinking to daube with God and to complement with him in an easie performance I know those that belong to God are suffered sometimes to doe things amisse and to fall into errours and miscarriages that they may know themselves better And indeed much of our spirituall wisedome is gotten by the sight of our owne errours we grow more stablished after against the like temptations for the time to come and we can say by experience it is good that I know the foolishnes of my own heart c. but hee that God hath no delight in he swells and rages against any admonition though it be in love to his soule I hope there are none such here therefore those that have made their peace with God let them come to these holy mysteries with comfort notwithstanding any thing before for God hath prepared these things not for Angels but for weake men whose faith stands in need to be strengthned And let us not thinke that Christianity is a matter of complement that because we are baptised and come to heare the Word and receive the Sacrament all is well for wee may doe all this and yet be greater sinners then Turkes or Jewes or Pagans for the most horrible sins are committed in the Church Where is the sinne against the Holy-Ghost committed sins against light and against conscience but where the conscience and understanding is most enlightned there be the horrible provoking sinnes where there is more light and direction to live in another way When the grace of God and the riches of Christ are opened and yet men live in their sinnes against conscience and the light of the Gospell so farre is the outward performance from excusing in sickenesse and at the houre of death that it aggravates our guilt and damnation when we make not a right use of the holy things of God That which I shall next stand upon shall be to shew How we may know whether we glorifie God for Christ or no. And then the hindrances that keepe us from glorifying God for this excellent good And the meanes how we may come to glorifie God For the first of glorifying God in generall I will not speake much it would be large and the point of glorifying God is most sweetly considered as invested in such a benefit as this when we thinke of it not as an Idea onely but thinke of it in Christ for whom we have cause to glorifie God and for all the good wee have by him First then we hold tune with the blessed Angels in giving glory to God when we exalt God in our soules above all creatures and things in the world when we lift him up in his own place and let him be in our soules as he is in himselfe in the most holy God is glorious especially in his mercy and goodnesse let him be so in our hearts in these sweet Attributes above all our unworthinesse and sinne for God hath not glory from us till we give him the highest place in our love and joy and delight and all those affections that are set upon good when they are set upon him as the chiefe good then we give him his due place in our soules wee ascribe to him that Divinity and excellency and eminency that is due to him And this especially appeares in competition and opposition of other things when we will not offend God for any creature when we can say as the Psalmist Whom have I in heaven but thee and what is there in earth in comparison of thee Therefore let us aske our owne thoughts often what that is that our affections of delight and joy and love and all the sweetnes and marrow of our soules is spent on and runs after is it the sweet love of God in Christ the excellent state we have in Christ it is an excellent signe Surely the blessed Saints in heaven and those that are in earth that looke for heaven are thus disposed for the most part especially when they set themselves in their devotions before God Let us examine what is highest in our soules The loving kindnesse of the Lord is better then life it selfe saith the Psalmist Then we give God glory when we set light by life it selfe as holy Saint Paul could say What doe you tell me of suffering at Ierusalem I am not onely ready to doe that but to die for the name of Christ and in Philip. 1. So God may be magnified by my life or death I am at a point so if the question be whether we shall sacrifice this blood and life of ours or dishonour God and wrong the Gospell or be any way prejudiciall to the truth knowne when wee are ready to part with all with father and mother and houses and lands and all for Christ then with the Angels we say Glory be to God on high therefore in a state of opposition when we cannot enjoy both let us leave the creature and cleave to God Then againe we give glory to God for Christ when we take all the favours wee have from God in Christ when we see Christ in every thing All things are ours because we are Christs It is by Christ that wee are heires that we have any comfortable interest therefore when wee accept all in Christ and give God in Christ the glory of all we practice this that the Angels doe here we give glory to God Then againe we give glory to God when we stirre up others all the Angels consent there was no discord in this harmony of the Angels When we all joyne together and stirre up one another and labour to promote the knowledge of God in Christ all the wayes we can every one in our place and calling Magistrates and Ministers and every one in our families labour that Christ may rule there that God in Christ may be knowne In Psal. 103. there the Psalmist stirres up himselfe to glorifie God and he stirres up the Angels and here the Angels stirre up men Glory to God on high c. Where there is a zeale of Gods glory and a disposition fit to glorifie God there will be a stirring up one of another Angels men and men Angels and a wishing that God may have glory in heaven and earth Therefore those that labour not in their places that the truth may be made known that for base and worldly ends are opposers of the publishing of the Gospell any way as it is the fashion now they will not appeare openly but cunningly undermine the Gospell under pretences they beare no tune with these blessed Angels for those
what doth he talke of peace with God when hee is in league with Gods enemy therefore though such men out of the hardnesse of their hearts which are harder then the nether milstone and God seales them up under a hard heart to damnation except some terrible judgement awake them force a peace upon themselves they ought to speake none and they shall find it to their cost ere long therefore let us examine our owne hearts how we stand affected to any sinfull course There may be infirmities and weakenesses hang upon the best that are besides their purposes and resolutions but for a man resolvedly to set himselfe in an ill way how can he be at peace with God and with Satan at the same time let us take notice of these things and not daube with our owne consciences Againe where there is a true peace established there is a high esteeme of the Word of peace the Gospell of reconciliation as St. Paul calls it 2 Cor. 5. He hath committed to us the word of reconciliation those that find this peace there is stirred up by the Spirit in their breasts a high esteeme of the ordinance of God as being the word of their peace how come we to have peace betweene God and us is it not by opening the riches of Gods love in Christ in the Scriptures Therefore saith the Scripture blessed are the feet of them that bring glad tidings the meanest part of their body their feete are blessed therefore those that have despicable conceits of the Ministrie of the Word and place their happinesse in depraving the labour and paines of that office and calling it is a signe they have prophane hearts for whosoever hath had any grace wrought by the word of reconciliation and of peace they will highly esteeme it and respect them for their office sake it cannot be otherwise Lastly those that have found peace â—are peaceable it is universally true God doth make an impression of the same disposition in us to others we apprehending God in Christ to be peaceable to us wee are peaceable to others therefore in Isay 11. The knowledge of God in Christ it alters and changeth mens dispositions it makes Wolves and Lions to be of a milder disposition and temper harsh proud sturdy dispositions they never felt peace and mercy themselves therefore they are not ready to shew it to others In the nature of the thing it selfe it is impossible for the soule to apprehend peace in the love of God and not to have the disposition wrought upon to shew what it hath felt let us thinke of these and such like evidences daily to keepe our hearts from speaking false peace The greatest danger in the world in this regard is in the Church for people under the Gospell speake false peace to themselves there is a spirit of delusion that carries them along to their death and deceives them also in death and so they are in hell before they be aware and then too late they see that they were never in good tearmes with God in all their life because they looked on Christ making peace without any consideration of the spirit of application There must be a sprinkling of the blood of Christ on our soules to make it our owne We are come to the blood of sprinkling it is not the blood of Christ that makes our peace onely as blood but as it is sprinkled by the hand of faith that is as the Iâ—ope that sprinkled the blood of the Sacrifice upon the people We must not thinke to have any good by the blood of Christ when we want the blood of sprinkling that is this particular faith Christ loved me and hath chosen me and I choose him and love him againe and so goe with boldnesse to God as a Father unlesse there be this passage of the soule betweene God and us let us not talke of peace for if we might have good by Christ without a spirit of application and if there were not a necessity of sprinkling the blood of Christ upon our soules by faith all the world should be saved In the next place to give a few directions to maintaine this peace actually and continually every day To walke with God and to keep our daily peace with God it requires a great deale of watchfulnesse over our thoughts for he is a Spirit over our words and actions watchfulnes is the preserver of peace where there is a great distance betweene two that are at peace it is not kept without acknowledgement of that distance and without watchfulnesse it is not here as it is in a peace that is betweene two Kings that are coordinate one with another but it is a peace betweene the King of heaven and Rebels that are taken to be subjects therefore we must walke in humble low tearmes humble thy selfe and walke with thy God we must watch over our carriage that we doe not grieve the Spirit of God for then how-ever the first peace stablished in conversion should be never taken away yet God interdicts our comfort wee cannot daily enjoy our daily peace without watchfulnesse but God suffers our knowledge and our former illumination to lasâ— our conscience and to be more miserable in our inward man than a carnall man that never had sight of goodnesse oh the misery of a man that is fallen into ill tearmes with God that had peace before of all men such a man hath most horrour till he have made his peace againe watchfulnesse will prevent this And because it is a difficult thing to maintaine tearmes of peace with God in regard of our indisposition we fall into breaches with God daily therefore wee should often renew our covenants and purposes every day And if wee have fallen into any sinne let us make use of our great peace-maker Christ who is in heaven to make peace betweene God and us let us desire God for his sake to be reconciled unto us for God is in Christ reconciling us unto him still the fruit of Christs death remaines still let us desire him to testifie it unto us by his holy Spirit And take that direction of the Apostle in Philip. 4. When we find any trouble in the world not to trouble our selves over-much In nothing be carefull c. No shall we cast away all care Cast your care upon God let your requests be made knowne to God with thankesgiving let your prayers be made to God and let him have his tribute of thankesgiving for what you have received already What then The peace of God that passeth all understanding shall keepe and preserve your hearts and minds in Christ Iesus perhaps we shall not have what we pâ—ay for when we have made our requests knowne to God if wee have not that we pray for presently yet we shall have the peace of God that passeth all understanding shall keepe our hearts and mindes therefore when any thing troubles us let
the sonne is no Traytor but because hee is part of his father that was a Traytor by his nearenesse and communion with his father he is wrapped in the same punishment In a City that is obnoxious to the Kings displeasure perhaps there are some that are not guilty of the offence that the body of the City is yet being all Citizens they are all punished by reason of their communion so in this respect CHRIST became poore hee tooke upon him our nature and by communioâ— with that nature hee tooke upon him whatsoever was penall that belonged to sinne though he tooke not nor could take the demerit of sin Hie was made sinne for us wee cannot have a greater argument of Christs poverty then to bee made sinne for vs sinne is the poorest thing in the world and the cause of all beggery and poverty and misery hee was made under the law and so became a curse for us hee was made sinne a sacrifice for our sinne In particular hee was borne of a poore Virgin and instead of a better place hee was laid in an Inne and in the basest place in the Inne in the manger As soone as hee was borne his birth was revealed to poore Shepheards not to Emperours and Kings not to Câ—sar at Rome Then presently after his birth hee was banished together with his mother into Aegypt When hee came home againe hee was faine to be beholding to a poore woman for a cup of water Ioh. 4. when hee was thirsty Againe when he was to pay tribute he had not wherewith to pay it but was faine as it were to be heholding to a fish for it And though he made heaven and earth yet he had no habitation of his owne The Foxes had holes and the Birds of the ayre had nests but the Sonne of man had not where to lay his head When hee was to ride in pompe to Ierusalem he had not a beast of his owne hee was faine to send for and ride upon another mans Asse all his life it was a state of poverty He was poore in death especially for when life is gone all is gone he gave himselfe to death for us in death he was poore every way they stripped him of all his cloathes he had not so much as a garment to cover him he was poore and destitute in regard of friends they all for sooke him when hee had need of them most of all as he foretold that they all should leave him And as he was thus poore in respect of his body and condition so he was poore in soule in some respects and indeed the greatest poverty was there for the greatest riches that Christ estemed it was the blessed communion that hee had with his father which was sweeter to him then all things in heaven and earth when his father hid his face from him that he felt his displeasure becomming our surety in the garden before his death the sense of Gods displeasure against sin affected him so deeply that he sweate water and blood he was so poore wanting the comfort of his fathers love that an Angell his owne creature was faine to come and comfort him And at his death when he hung upon the Crosse besides the want of all earthly comforts wanting the sense of that sweet love that he alway enjoyed before it made him cry out my God my God why hast thou forsaken me not that indeed God had forsaken him in regard of protection and support or in regard of love and favour but in regard of solace and comfort that he felt before in regard of the sense of divine justice being then upon him that stood surety for sinne When he was dead he had no Tombe of his own to lie in hee was faine to lie in another mans Tombe and then he was held under the captivity of the grave three dayes so that from his birth to his death there is nothing but a race of poverty And which adds to this abasement of Christ it was from an excellent condition to so low a state as we say It is a miserable thing for a man to have beene happy it makes him more sensible of his misery then in other men for Christ who was alway in the presence and favour of heaven to come into the Virgins wombe for him to stand in neede of the necessities of this life for life to die for riches to become poore for the glory of heaven and earth to be abased for the Lord of all to become a servant to his owne servants it must needs been great abasement to him that was so highly advanced to become so poore But though Christ became thus poore yet hee ceased not then to be rich but that his riches was vayled with our flesh The Sunne though he bee kept from our sight by clouds he is the Sunne still and hath his owne proper lustre still hee is as glorious in himselfe as ever he was though he be not so to us so Christ vayled his divinity under our humane nature and vnder our misery hee became man and a curse therefore though hee were the Sonne of righteousnesse glorious in himselfe yet to appearance he was otherwise he became poore The Papists would have him a begger Bellarmine to countenance begging Frâ—eâ—s would have Christ to bee so it is a disgracefull false conceit If wee divide his life before hee was thirty yeares old that hee was invested into his office he lived with his parents in that calling and submitted to them he was no begger afterward he lived by ministring the Word of God and this was not Eleemozinarie but honour it is not Charity that is given to Governours especially Ministers it is not aimes to receive temporall things for spirituall but it is due Besides he had somewhat of his owne hee had a bagge and Iudas was good enough to carry it hee gave to the poore therefore he was not a begger for he that came to fullfill the law would not breake the Law The law forbids beggers it was one of Moses Lawes There shall not be a begger among you so much breifly for that Christ was rich and became poore The next point is the parties for whom this was For your sakes Why doth not the Apostle say for our sakes and so take himselfe in the number He applies it to serve the Argument in hand being to stirre up the Corinthians to bounty hee tells them Christ was poore for their sakes that they might bee assured of their salvation by Christ that his example might be more effectuall the example of those whom wee have interest in is effectuall therefore he saith for your sakes hee became poore This should teach us when we speak of Christ to labour for a spirit of application to appropriate Christ unto our selves or else his example will not move us as without application wee can have no good by him so we can have no comfort by
in part of our riches that it is good for us and what is good for me is my riches if poverty be good for me I will be poore that I may be humble humility is better then riches if I bee in any want if I have contentment it is better then riches if I fall into trouble he will give mee patience that is better then friends A man may have outward things and be naught but he that wants outward comfort and hath supply in his soule is it no better therefore take a Christian in any condition he is a rich man and this riches wee have by the poverty of Christ hee became poore that wee through his poverty might be made rich We see here then that a Christians estate is caried under contraries as Christ was hee was rich and became poore hee caried his riches under poverty he was glorious but his glory was covered under shame and disgrace so it is with a Christian he goes for a poore man in the world but he is rich he dies but yet he lives hee is disgraced in the world but yet hee is glorious As Christ came from heaven in a way of contraries so wee must be content to goe to heaven in a seeming contrary way Take no scandall therefore at the seeming poverty and disgrace and want of a Christian Christ himselfe seemed to bee otherwise to the world then hee was when hee was poore he was rich and sometimes he discovered his riches there were beames brake forth even in his basest estate when he died there was nothing stronger then Christs seeming weaknesse in his lowest abasement he discovered the greatest power of his God-head for he fatisfied the justice of God he overcame death and his Fathers wrath he triumphed over Sathan hee trod on his head what hath Sathan to doe with us when Gods justice is satisfied so that his hidden glory was discovered sometimes so there is that appeares in the children of God that others may see them to be rich if they did not close their eyes but we must be content to passe to heaven as Christ our head did as concealed men Againe here is matter not onely for us men put for the Angells of heaven to admire and wonder at this depth of goodnesse and mercy in Christ that he would become poore to make us rich by his poverty see the exaltation of his love in this saith Saint Bernard well ôh love that art so sweete why becamest thou so bitter to thy selfe whence flowed Christs love and mercy that was so sweete in it selfe that it should be onely sowre and bitter to him from whence it had his rise and spring his love that is so sweet to us it became bitter to him he indured and did that that we should have done and suffered There be some men that will doe kindnesses so that themselues may not be the worse so that they may not be the poorer that they may not be disgraced or adventure the displeasure of others but Christ hath done all this great kindnesse for us by being poore for us by taking our nature our poverty our misery he doth us good in such a way as that hee parted with heaven it selfe for a time and with that sweete communion that hee had with his Father the dearest thing to him in the world he parted with it for ou◠sakes that made him cry out my God my God why hast thou forsaken me hereupon he made us rich in a way that cost him something And let us be thankefull to him in a way that may cost us something let us bee content to bee abased for him to doe any thing for him hee descended from heaven to the grave as low as hee could for us let us descend from our conceited greatnesse for him can wee lose so much for him as he hath done for us what are our bodies and soules in comparison of God It was God that became poore for us wee cannot part with so much for him as he did for us And then we are gainers by him if wee part with all the world whatsoever wee doe for him I will be yet more vile for the Lord saith David hee became vile for us he became a sinner and of no reputation and shall not we be vile and empty for him certainely we shall if we have the Spirit of Christ in us it will worke a conformity If hee had stood upon termes and disdeyned the Virgins wombe and to become poore for us where had our salvation beene and if we stand upon termes when wee are to suffer for him or to stand for his cause where will our comfort be surely it is a signe wee have no right by the poverty of Christ unlesse wee bee content to part without Isaac with the best things we have when he calls for it Againe hath the poverty of Christ made us rich what will his riches doe Could hee save us when hee was at the lowest when hee was on the Crosse and satisfie divine justice by his death what can he doe for us now hee is in heaven and hath triumphed over all his enemies what can we looke for now by his riches that have so much by his poverty therefore we may reason with the Apostle Rom. 5.10 If when we were enemies wee were reconciled to God by the death of his Sonne how much more being reconciled shall wee bee saved by his life It is a strong argument not onely as it hath respect to us because there is more likelihood that any good should be done for us now when we are reconciled to God than before when we were enemies but also as it hath respect to Christ since he hath stucke not to reconcile us to God by his death cannot bee unwilling to save us by his life and he that was able to redeeme us by dying for us is more clearely and evidently powerfull to save us now he lives and reignes triumphantly in heaven For is not he able to preserve us to protect us and invest us into the glory that he hath purchased for us he that did so much for us in the time of his abasement will he not preserve the riches he hath gotten for us Is he not in heaven in majesty to apply all that he hath gotten Is he not our intercessor at the right hand of God to appeare before God for us to make all good Certainly he will preserve that which he hath procured by his death It is a disabling of Christ to thinke of falling away from grace he is able to maintaine us in that glorious condition that he hath advanced us to especially considering that he is now in heaven and hath laid aside the forme of a servant all his humiliation except our humane nature that for ever hee hath united to his person but all other things of his abasement he hath laid them aside he is able perfectly not only to save us as
the more we shall attaine this Therefore let us labour that Christ may be all in all in us that as the soule doth act the body so the Spirit of Christ may act us that Christ may speake in us and think in us and love in us by his Spirit that he may dwell in us and joy and hate in us by his Spirit that we may put off our selves and our carnall affections and the Spirit of the world and that we may put on Christ and be clothed with him that we may say with S. Paul I live not but Christ lives in me by his Spirit whence was Paul stirred up to that Oh saith he Christ loved me and gave himselfe for me Gal. 2. The grace of Christ stirred him up Christ loved me and gave himselfe for me and by his Spirit he witnesseth to my soule that he did so Therefore the life that I live is by the Spirit of Christ Christ lives in me But to come to the particular duty whereunto the grace and example of Christ should stir us up to be like him that is in kindnesse and mercy and bounty to the poore Saints for that is the scope of the Apostle here in this and the next Chapter You know the grace of our Lord Iesus Christ who though he was rich he became poore c. Wherfore doth the Apostle bring all this To move them to the duty of bounty and liberality This duty it is legall from the example of Christ it is a thing that hath much equity in it and it is enough to a Christian heart that hath the love of God to put him in minde of the grace of God to him you need not beat upon him or presse him further then thus You know the grace of our Lord Iesus Christ remember you are a Christian you have felt the experience of Gods love in Christ every man will judge of the equity that we should therefore be gracious and kinde and loving to others in imitation of Christ because he hath beene so to us Wherein stands the equity First it may appeare in this if we consider in how neere a relation those that need our help are to us and likewise to Christ. First what is their relation to us Not only that they are our flesh for so are all men but they are heires of the same salvation bought with the death of the same Christ such as Christ feeds with his owne body and blood such as he clothes with his owne righteousnesse they are fellow members with us fellow heires of Heaven and members of Christ such as he died for to redeeme with the price of his owne blood there is an undeniable equity if we consider their condition their relation to Christ and to us Againe there is a marvellous binding equity to see the grace of God to us in particular Christ became poore to make us rich in grace here and in glory hereafter and shall not I out of my riches give somewhat to the poore Is it not equall Christ from Heaven came in my nature and flesh to visit me as it is in the Song of Zachary The day spring from on high hath visited us and shall not I visit Christ in his members He came from Heaven to Earth to take notice of my wants and miseries to doe and suffer that that I should have done and suffered he feeds me with his body and blood that is with his satisfaction to Divine justice by his death and shall not I feed his poore members Christ clothes me with his righteousnesse and shall not I cloth Christ in his poore members In the consideration of these things the Spirit of God will be effectuall to stir us up to this marvellous neglected duty of kindnesse and mercy to those that stand in need And because Christ is our paterne herein let us labour to imitate Christ in the manner of releeving and shewing kindnesse and communicating to others that we may doe it as CHRIST hath done How is that First Christ prevented us when we never desired him so we should prevent others Sometimes the modesty of those that want is such that they will not lay open their wants we should see it and prevent it he gives too late oft times that gives to a man that asks him Therefore herein let us imitate Christ to consider of the miseries of others he looked on and considered the miseries of mankinde and it drew him from Heaven to the Virgins wombe from thence to the Crosse to the grave even as low as Hell in his preventing love and mercy Therefore when wee see any need especially if there be any worth in them in any kinde let us not stay till it be wrested from us by intreaty for it is dearely bought oft times that comes that way but prevent them in mercy as Christ hath done to us Secondly what Christ did for us he did marvellous chearfully and readily oh what a desire he had to eate his last Passeover a little before he was crucified With a desire have I desired to eat this passeover with you he was chearfull in it he had a great desire to doe us good and as he saith Ioh. 4. when his disciples put him in mind of eating when he had not eat in a long time before saith he It is meat and drink to me to do the will of my Father so whatsoever we do to others we should do it chearefully and readily as he did Againe whatsoever Christ did for us he did it out of love and grace and mercy he did it inwardly from his very bowels so when we do aâ—ny thing for others we should not onely doe the deed but doe it from an inward principle of love and mercy Therefore the Scripture phrase is powre out thy bowels and saith S. Iohn if a man see his brother in need and pretend he loves God and yet relieves him not how is there bowels in such a man and so in Micah 6. He hath shewed thee oh man what is good to love mercy not onely to be mercifull to do works of mercy but to love it to do what we do out of love and affection and powre out thy heart to thy flesh as it is in I say to give the heart and affection when we do any thing or else we may give with the hand and denie with the heart A man may give a thing so untowardly that one may see it comes against his heart and will Therefore let us labour to doe that we doe with our whole man especially from our heart and affection and bowels It is said of Christ in the Gospell when he saw the people in misery his bowels yearned within him the workes of grace and mercy in Christ they came from his bowels first Let us worke our hearts to pitie and love and mercy first that it may come from the soule as well as from the outward man Againe Christ
and praying to him and then using the meanes with dependance upon him Let us therefore acknowledge God this way by committing our wayes and affaires to him Wee need knowledge and strength and a comfortable issue for all that is necessay in our affaires let us acknowledge God and fetch all these from him Well the last thing that wee have any use of trusting God withall is when we are dying to trust our soules to commit them to God and yeeld them up to him our depositum to lay it with him He that hath inured himselfe to trust God all his life and to live by faith he will be able at length with some comfort to dye by faith Hee that hath trusted God all his life with all things that God hath trusted him he can easily trust God with his soule and he that hath not inured himselfe to trust God in this life undoubtedly he will never trust God with his soule when he dies it is but a forced trust Thus you see in all the passages of our lives we must learne to trust God and to make use of God for God is so abundant that hee is never drawne dry he joyes when he is made use of it is an honour to him Let us try our selves by that I have said whether we truly trust God or no let us not deceive our owne soules but labour to trust God for all things Let it be our daily practise in the use of meanes look to the course that he prescribes us and then looke up to him for strength and blessing and successe This ought to be the life of a Christian Oculus ad Coelum as they say of the Governour of a Ship he hath his hâ—nd to the Sterne and his eye to the Pole-star to be directed by that so the life of a Christian he must have his hand to the sterne he must be doing that that God prescribes him and hee must have his eye to the Starre to be guided in his course by Gods direction he that doth not this knowes not what it is to trust in God How shall we bring our soules to this so necessary a duty Indeed it is a very hard matter we know what it is to live by our wits by our wealth by our lands but what it is to live by faith in depending upon God few soules are acquainted with that Therefore in the first place learne to know God you see here we must trust in his name We know men by their names God and his name are all one his name is himselfe and himselfe is his name Therefore let us learne to know God as he hath discovered himselfe know him in his workes but especially in his word know him by that worke is he hath discovered himselfe in his word Let us know his promises and have them in store for all assaies whatsoever promises fâ—r grace and for direction in this world God will not faile us nor forsake us he will be in all extremities with us In the fire and in the water and the promises of issue All things shall work for good to them that love God and the promise of his Spirit He will give his holy Spirit to them that ask him Besides particular promises a world of them in Scripture let us know God in these promises they are our inheritance our portion And if we should go to God and not be acquainted with these he will aske us upon what ground How shall wee bee able to go to God But when we have his promise we may say boldly with the Psalmist Lord remember thy promise wherein thou hast caused thy servant to trust We may put God in remembrance not that he forgets but he will have us mindfull of what he promiseth and put him in minde Aâ—d it is an evidence to our soules that he will grant any thing when we have faith to put him in minde of his promise Lord remember thy promise wherin thou hast caused thy servant to trust Lord thou canst not deny thy word and thy truth and thy selfe and they promise and thy name by which thou hast made thy selfe knowne Thus we should know God in his word as it is Psal. 9. They that know thy name will trust in thee oh Lord. We never trust a man till we know him and those that are not good we say they are better knowne then trusted but the more we know God the more we shall trust him And know him in his speciall Attributes that the word sets him out in besides the promises that we may know that he is able to make good all these promises and then wee shall trust him What are those Attributes He hath made himselfe knowne to be All-sufficient what a world of comfort is in that He saith to Abraham I am God All-sufficient walk before me and be perfect take thou no thought for any other thing I am God All-sufficient There is in him whatsoever may be for an object of trust he is All-sufficient he hath power our trust is in the name of the Lord that made Heaven and Earth There is a consideration to strengthen faith there is power enough we beleeve in a God that made Heaven and Earth and there is will to helpe us he is our God and there is skill to helpe us as S. Peter saith he knowes how to deliver it is his practise he hath used it from the beginning of the Chuâ—ch and will to the end hee knowes how to deliver them to protect and stand by them he hath power and will and skill to doe it And then againe he is every wheâ—e he is such a Castle and Tower and defence we have him neere us in all times he is a present helpe in trouble as it is Psal. 46. what an object of trust is here if we had buâ— faith to make use of it Let us therefore know God in his word in his Attributes and this will bee a meanes to strengthen trust as it is Psal. 36. How sweet is thy goodnesse therefore shall the sonnes of men trust under the shaddow of thy wings Why come we under the shaddow of Gods wing Because his goodnesse is sweet he is a fit object for trust The things of this world the more wee know them the lesse we trust them for they are but vaine but there is such infinitenesse in God that the more we know him the more we shall trust him therefore let us grow in the knowledge of Gods word and truth And adde experimentall knowledge it helpes trust marvellously the experience of others and our owne experience when wee see God hath helped his Church in all times especially when they have sought him by fasting and prayer Our Fathers trusted in thee and were not confounded Psalme 22. Therefore if we trust in thee we shall not be confounded So for our owne experience Thou hast beene my God from my mothers wombe I have depended