us take heed that we defile not this flesh of ours this nature of ours What is this flesh of mine taken into unitie with the second Person Is this flesh of mine now in Heaven sitting at the right hand of God And shall I defile this flesh of mine that I professe to be a member of Christ Shall I make it the member of an harlot Shall I abuse it as intemperate persons doe Let us honor our nature which Christ hath so honoured and let us take a holy kind of state upon us to thinke our selves too good since God hath so advanced our nature to abaâ—e it to the service of sinne Likewise it should teach us to stoupe to any service of Christ or our brethren What did the love of God draw him into the Wombe of the Virgin Did it draw him to take my nature and flesh on him And shall I thinke much to be serviceable to my poore brethren for whom God was made flesh and not onely so but was crucified Such thoughts will take downe such proud conceits as enter into our hearts when we are about any worke of charitie for the members of Christ. Shall I have base conceits of any man whose flesh Christ hath taken especially when I see any goodnesse in him let me abase my selfe to any worke of charitie Take heed of pride God himselfe emptied himselfe and wilt thou be full of pride He became of no reputation and wilt thou stand upon termes of credit He tooke upon him the forme of a servant and wilt thou be altogether a Lord and King in thy affections not serve thy brethren Did Christ doe this that thou shouldest be a proud person He came to expiate thy pride Away with thy proud conceits If thou be too proud to follow and imitate humble men yet thinke not thy selfe too good to imitate an humble God There is no spirit more opposite to the spirit of a Christian then a spirit swelling and lift up that thinkes it selfe too good to be abased in the service of others that carries it selfe loftily A proud spirit is most opposite to the Spirit of God that became man to expiate this pride of ours and to worke our salvation in this flesh of ours Of all sinnes let us take heed of this Diabolicall Satanicall sinne let us be abased for Christ that was abased for us and as he left his Heaven to doe us good he left Heaven it selfe so let us if we have a conceited heaven and happinesse in our selves leave it and become base and low to doe any good we can Shall he stoupe and bend to us from Heaven to Earth and conceale his Majestie not to be known to be as he was and shall not wee stoupe one to another to doe good and come downe from our conceited excellencie Here we have a ground likewise not to envie the blessed Angels their greatnesse nay here we have that wherein we are above the Angels themselves for he tooke not upon him the nature of Angels but he was God manifest in our flesh Christ marryed our nature to himselfe out of his love that he might marry us to himselfe by his Spirit and now by our union with Christ we be neereâ— him then the very Angels are The Angels are not the Spouse of Christ but now by reason of his taking our nature we are kinne to Christ he is bone of our bone and flesh of our flesh and wee are bone of his bone and flesh of his flesh We are the Body Christ is the Head We are neere to Christ then the very Angels No wonder then if those blessed Spirits daily prie into this Great Mysterie Lastly let us labour that Christ may be manifested in our particular flesh in our persons As he was God manifest in the flesh in regard of that blessed Masse he tooke upon him so we would every one labour to have God manifest in our flesh How is that We must have Christ as it were borne in us formed in us as the Apostle speakes Certainely the same Spirit that sanctified Christ doth sanctifie every member of Christ and Christ is in some sort begotten and conceived and manifested in every one that is a Christian. We must labour that Christ may be manifest in our understandings in our affections that he may be manifest to us and conceived as it were in us as S. Pauls phrase is That the life of Christ may be made manifest in our mortall flesh The life and Spirit of Christ must be manifest in every true Christian and their flesh must be sanctified by the same Spirit that Christs flesh was sanctified withall As Christs flesh was first sanctified and then abased and then glorious so the flesh of every Christian must be content to be abased as the flesh of Christ was to serve Christ to be conformable to Christ in our abased flâ—sh And let us not make too much of this flesh of ours that shall turne to rottennesse ere long it must be gracious sanctified flesh as Christs was and then glorious flesh Christ must be manifest in our flesh as he was in his owne that when a man sees a Christian he may see Christ manifest in him But how shall I come to have Christ manifest in my flesh my heart is not fit to conceive Christ in there is nothing in it but deadnesse and darknesse and dulnesse and rebellion Even as the Virgin Mary she conceived Christ when she yeelded her asâ—ent When the Angell spake to her what sayth she presently Be it as thou hast sayd let it even be so she yeelded her assent to the Promise that she should conceive a Sonne So when the Promises are â—â—â—tered to us of the forgivenesse of sinnes of salvation by Christ as soone as ever we have a spirit of Faith to yeeld our assent Let it be so Lord as thou hast promised thou hast promised forgivenesse of sinnes Let it be so thou hast promised favour in Christ Let it be so As soone as the heart is brought to yeeld to the gracious Promise then Chrâ—st is conceived in the heart Even as Christ was conceived in the Wombe of the Virgin when she yeelded her assent to beleeve the Promise so Christ is in every mans heart to sanctifie it to rule it to comfort it as soone as this consent is wrought we should labour therefore to bring our hearts to this So much for this Because it is of great consequence and the leading Mysterie to all that followes I have been somewhat the longer in unfolding these words God manifest in the flesh Iustified in the Spirit These words are added to answer an objection that may rise from the former He was God manifest in the flesh he veiled himselfe he could not have suffered else when he tooke upon him to be the Mediator he must doe it in abased flesh If Christ being God had not abased himselfe he should never
upon thee from my mothers breast forsake me not in mine old yeares in my gray haires when my strength faileth me Thus we may gatheâ— upon God from former experience that God will not now forsake us because we have had experience of his kindnesse in former times he hatâ— beene my God from my childhood therefore hâ— will be now This is a good argument becausâ— God is as he was he is the same he is never drawn drie Where he loves he loves to the end Where he begins he will end therefore this should strengthen our faith to gather experience from formeâ— things Thus David alledgeth the Lion and the Beare and so S. Paul he hath delivered me therefore he will deliver me It is ordinary with the Saints of God Againe if we would trust in God labour every day to bee acquainted with God in daily prayer in hearing and reading and meditation We trust friends with whom we are much acquainted and those that are not acquainted with God in that communion that belongs to Christians that doe not often talk with God by prayer and meditation when they go to God in extremity what wil God say to them Vpon what acquaintance You are strangers to me and I will be a stranger to you and Wisdome it selfe will laugh at their dectructâ—on Pro 1. when they will force acquaintance upon God when they have use of him and never care for him in the time of peace Therefore if we would trust God and go to God boldly as who is there here now that will not have need of him Wee have need of him continually but sometimes more than others therefore I say let us be acquainted with him that we may after trust him Those that have not the care to be acquainted with God either they have not the heart to go to God or if they have they have but a cold answer but indeed for the most part they have no heart to go to God for their hearts misâ—give them and tell them they have beene carelesse of God they have neglâ—cted God therefore God will not regard them Goe â—o the gods ye have trusted as it is Iudges 10. Answerable to our care beloved in the time of peace will our comfort be when we are in trouble Therefore I beseech you let us remember this as one meanes to strengthen our trust our daily acquaintance with God and acquaint our selves so with him as to keepe him our friend not to offend him for if we offend him we shall not trust him A galled conscience is afraid of God as a sore eye is of light A comfortable conscience is from a conscience to please God This is our boldnesse and confidence saith Paul that we have laboured to keep a good conscience that we may have him our friend Againe let us labour to exercise our trust upon all occasions for things that are exercised are the brighter and the stronger Let us inure our selves to trust in God for all things and to trust him with all things with our bodies with our soules with our estates with our children with our wayes with our good name with our credit and reputation with all as I said before in the signes of trust Faith it growes in the exercise as we see Psal. 62. A Psalme expressing Davids trust in God and the conflict with his soule in trusting he begins yet my soule waits upon the Lord c. And in verse 2. I shall not be greatly moved saith he but when he had gone on and exercised his faith still then he saith in verse 6. He is my Rock and my Saviour and defence I shall not be moved He that at the beginning saith I shall not greatly be moved afterward working upon his heart and soule and exercising his faith saith I shall not be moved he is my Rock my Saviour and defence Faith it is the Engine by which wee doe all by which we prevaile with God and overcome the world and all the snares on the right hand and on the left it is that whereby we doe all therefore we had need to keepe it in exercise and inure it that we may have it to manage and use upon all occasions It is not enough â—o have faith in us but we must live by it it must not only live in us but we must live by it this is another way to strengthen this faith and assurance and trusting in God The next is to practise that I spake of in the forenoone to grow poore in spirit for they shall trust in the name of the Lord. Let us labour more and more to see our owne wants A Christian should have a double eye one to looke to himselfe and his owne wants to bee abased another eye to Gods promise to Gods nature to trust in God and thus wee should passe our dayes the more we can empty our selves the more wee shall bee filled with God We see here in the Text the way to trust in God to be poore in spirit The reason is in nature whosoever is not poore in himselfe and sees a necessity hee will never go out of himselfe for he hath some other supply Therefore if we would learne to trust in God we must learne to empty our selves of all selfe-confidence by observing our weaknesse and wants by taking notice not so much of our graces as of our wâ—nts When Moses came from the Mount his face shone he knew not of it all the world about him knew it besides himselfe but he observed it not saith the Scripture Lo when a Christian considers not specially in temptations to pride what he hath but what he wants how little good hee hath done how many evill thoughts and actions have passed from him how short he is in fruitfulnesse and thankfulnesse to God this is the way to trust in GOD for then wee will keepe close to GOD when wee doe see our owne weaknesse And let us labour to have a spirit of sanctification to have our soules more and more renewed to trust in God or else all other courses are nothing for when it comes to particulars if the soule be not sanâ—tified there is no correspondencie and harmony betweene it and God How can an unsanctified soule close with a holy God Therefore we must labour to be good and to do good as the Apostle Peter saith To commit our soules to God in doing good Let us labour to bee good to get grace and then there will be a harmony a connaturalnesse betweene a holy God and a holy soule and then we shall trust and rely upon him easily Where there is not grace in the heart subduing corruptions when it comes to particulars whether to trust in God or man then the soule will rebell and scorne as it were trusting in God iâ— will go to wits to friends to favours and other helpes Let a man be never such a scholler of never so great parts when
have his Spirit 3 3 Put case what Christ would doe Motives to follow Christs example Gal. 2. The example of Christ doth stir up to liberality and bounty The equity of the duty on this ground 1 1 Their relation to us 2 2 The grace of God to us To imitate Christ in the manner of doing good to others 1 1 Speedily 2 2 Cheerfully 3 3 Inwardly Micah 6 4 4 That it is ours 5 5 Seasonably Comfort of works of mercy before death 1 1 An argument of faith 2 2 The benefit of others prayers 3 3 Wâ— see it well bestowed 6 6 Constantly Caution to give with discretion Psal. 112. Quest. Answ. In necessity we must give to all But especially to the good Salvian Object Answ. Those that give not to Christians would not to Christ himself Matth 25. Object Answ. Liberality provides for posterity Psal. 112. It makes comfortable in death Negligence of duties troubles at death Contents of the prophesie Scope of the Text. Parts of the Text. Obser. There is a difference of people Observ. 3. God will have some in the worst times Reas. It is an Article of our faith Reas. 2. The world should not stand else Vse Comfort that God shall have a Church after we are gone Goâ—s children but few Rom. 11. Vse To examin eâ—f we be of those few Vse 2. Thankfulnesse Observ. God hath a speciall care of those that are his Instances of Gods care Rev. 7. Ezek. 9.4 Mal 3. Object Answ. Gods children suffer sometimes in common judgements Comfort against â—l times Quest. Answ. Promises and prophesies performed by degrees Vers. 13. Doct. Gods Church and Children afflicted in this world Act. 9. Reas. 1. To conforme us to Christ. Reas 2 We cannot beaâ—e prosperity Simâ—le Psal. 119. Vse To justifie God in our abasement Why he joyns afflicted and Poore Phil. 4. Doct. Outward poverty sanctified helps poverty of spirit What poore here meant Reas. 1. Poverty and affliction takes away the fuell of pride Simile Afflictions bring us to God Vse 1. The poysonfull nature of man that defiles it selfe in blessings Vse 2. Abasements sanctified come from Gods love Vse 2 To examine if crosses humble us Simile Vse 3. Not despise the poore Simile Observ. Providence serves predestination Vse â—o bâ—esse God for taking as wâ—ll as for gâ—ving Spirituall poverty What it is not What it is 2 2 Degrees of this poverty Before we are in Christ. Instances of this poverty Adam Prodigall Evidences of this preparative poverty 1 1 Conviction of our naturall condition Iohn 16. 2 2 Sight of emptinesse in all things 3 3 Desire of grace châ—â—fly 4 4 Earnestnesse 5 5 Abasing himselfe Matth. 5. Necessity of this poverty of spirit 1 1 Else we will not repaire to Christ. 2 2 Not thankfull 3 3 Not fruitfull 2 Cor. 5. 2 Cor. 15. 4 4 The want of it the ground of apostacy 5 5 It is the cause of all miscarriage 2 2 Spirituall poverty after conversion In all passages of our life 1 1 In justification Phil. 3. 2 2 In sanctification Iohn 1. 2 Cor. 15. Poverty of spirit needfull to every holy action Simile Reason of the fals of Gods children Wee cannot pray for grace of ourselves Augustin Spirituâ—ll poverty needfull in actions of this life Spirituall poverty in suffering Signes of poverty of spirit 1 1 Prayer 2 2 Vse of meanes 3 3 Thankfulnâ—â—se 4 4 Selfe-denyall Feare of offending God 5 5 Tractable 6 6 Vpbraids not others 7 7 Most humbled for spirituall wants Vse To labour for spirituall poverty Caution Not to deny the worke of grace How to come to spirituall poverty To come into Gods presence 2 2 Consider we are creatures A Christian hath all from Christ. 3 3 Present to our selves abasing considerations 1 1 For the time past 2 2 For the present 3 3 For the time to come What our profession requires Two graces alwayes requisite Observ. God is trusted as knowne Observ. God must be trusted in Faith the nature of it What means by trust here God how conceived the object of trust Evidence of trust in God 1 1 A care to please him 2 2 Vse of means 3 3 It quiets the soule Psal. 43. How faith quiets the Soule Psal. 112. Faith keepes outbase feares 5 5 A relying on God without meanes Esay 50.10 6 6 To trust God for all things 1 1 With good name 2 2 To right his cause 3 3 With posteâ—ity Psal 24. 4 4 With good Workes 5 5 With direction of our wayes Pro. 3.5 6 6 With our souls at the houre of death How to come to trust in God To learne to know God In his word Psal 9 In his attributes Psal. 46. Psal. 36. Experimentall kâ—owledge Psal. 22.4 5 Psal 71. 2 2 To be acquainted with God Pro. 1. Iudges 10. 2 Cor. 1. Heb. 13. 3 3 To exercise trust upon all occasions Psal. 62. Verse 6. 4 4 To be pooâ—e in spirit 5 5 Get sanctification 6 6 Prudence Ier. 17.
have beene put to death Satan and his instruments would never have medled with him therefore God being veiled in the flesh being clouded with our flesh and infirmities thereupon the World had a misconceit of him He was not generally thought to be what hee was indeed he appeared to be nothing but a poore man a debased dejected man a persecuted slandered disgraced man in the World he was thought to be a Trespasser It is no matter what he appeared when hee was veiled with our flesh he was justified in the Spirit to be the true Messias to be God as well as man Iustified It implyes two things in the phrase of Scripture A freedome and clearing from false conceits and imputations and declared to be truly what he was to be otherwise then he was thought to be of the wicked World When a man is cleared from that that is layd to his charge hee is justified when a man is declared to be that he is then he is said to be justified in the sense of the Scriptures Wisedome is justified of her children that is cleared from the imputations that are layd upon Religion to be mopish and â—oolish Wisedome is justified that is cleared and declared to be an excellent thing of all her children So Christ was justified hee was cleared not to be as they took him and declared himselfe to be as he manifested himselfe a more excellent person the Sonne of God the true Messias and Saviour of the World In the Spirit That is in his God-head that did shew it selfe in his life death in his resurrection and ascension the beames of his God-head did sparkle out though he were God in the flesh yet he remained God stil was justified to be so in the Spirit that is in his divine Power which is called the Spirit because the spirit of any thing is the quintessence strength of it God hath the name of Spirit from his purity and power and vigour So God is a Spirit that is God is pure opposite to grosse things earth and flesh and God is powerfull and strong The Horses of the Aegyptians are flesh and not spirit that is they are weake a spirit is strong so much spirit so much strength So by the puritie and strength of the Divine Nature Christ discovered himselfe to be true God as well as true man The word Spirit is taken in three senses especially in the Gospel It is taken for the whole nature of God God is a Spirit sayth Christ to the woman of Samaria the very nature of God is a Spirit that is active and subtile opposite to meanenesse and weakenesse Then againe Spirit is taken more particularly for the Divine Nature of Christ as it is Rom. 1.4 Of the Seed of David according to the flesh but declared mightily to be the Sonne of God with power according to the spirit of sanctification or holinesse by the resurrection from the dead The opposition shewes that Spirit is taken there for the Divine Nature of Christ. He had spoken in the Verse before concerning his humane nature he was made of the Seed of David according to the flesh and it followes declared to be the Sonne of God according to the spirit of holinesse by the resurrection from the dead and so likewise in 1 Pet. 3.18 He was put to death in the flesh â—ut quickned in the spirit He was put to death in his humane nature out quickned and raysed as he was God The Spirit is taken likewise for the third Person in the Trinitie the Holy-Ghost the holy Spirit And indeed whatsoever God the Father or God the Sonne doth graciously to man it is done by the Spirit For as the holy Spirit is in the order of the Persons so he is in the order of working the Father workes from himselfe the Sonne workes from the Father the holy Spirit from them both the holy Spirit proceeds from the Father and the Sonne as a common Principle Therefore sometimes the Father is sayd to rayse Christs Body by his Spirit Christ is sayd to do things by the Spirit Here in this place it is especially to be understood of Christs Divine Nature not excluding the Holy-Ghost For as the Holy-Ghost in the Incarnation sanctified his flesh the second Person tooke flesh but the third Person sanctified it so in the Resurrection of Christ the second Person that raysed it selfe up but yet it was by the Holy-Ghost too So when there is mention here of Christ justified by the Spirit that is by his God-head and by the Holy-Ghost which he alway used not as an instrument for the Holy-Ghost is a common Principle with himselfe one with himselfe of equall dignitie onely differing in the order of Persons Whatsoever Christ did he did with the Spirit that must not be excluded Christ was as well justified in the Spirit as God as manifest in our nature to be man And this was in the time of his abasement in the greatest extremitie of abasement there was somewhat that came from Christ to justifie him that he was the Sonne of God the true Messias there is no part of his abasement but some beams of his God-head did breake forth in it He was made flesh but he tooke upon him the flesh of a Virgin Could that be otherwise then by the Spirit to be borne of a Virgin she remaining a Virgin When he was borne he was layd in a Manger indeed there was God in the low estate of the flesh I but the Wisemen worshipped him and the Starre directed them there he was justified in the Spirit He was tossed when he was asleepe in the Ship but he commanded the Winds and the Waves He wanted Money to pay Tribute as he was abased but to fetch it out of a Fish there he was justified the one was an argument of his povertie and meanenesse but the other was an argument that hee was another manner of person then the World tooke him for that he had all the creatures at his command He was apprehended as a Male-factor but he struck them all down with his word Whom seeke yee Come to the greatest abasement of all when he was on the Crosse he hung betweene two Theeves I but he converted the one of them When the Theefe had so much discouragement to see his Saviour hang on the Crosse yet hee shewed such power in that abasement that the very Theefe could see him to be a King and was converted by his Spirit He did hang upon the Crosse but at the same time there was an Eclipse the whole World was darkned the Earth trembled the Rocks brake the Centurion justified him Doubtlesse this was the Sonne of God He was sold for thirtie pence but he that was sold for thirty pieces did redeeme the whole World by his bloud Nay at the lowest degree of abasement of all when he struggled with the wrath of God and wat
of all her children Let us justifie our Religion and profession by maintaining it and standing for it and expresse in our lives and conversations the power of it How shall this be The Text sayth by the Spirit For as Christ justified himselfe that is declared himselfe to be as he was by his Spirit so every Christian hath the Spirit of Christ or else he is none of his and by this Spirit of Christ he is able to justifie his profession not onely to justifie Christ to be the true Head c. but all things he doth must be done by the Spirit or not at all For as Christ when he became man and was in the World he did all by the direction of the Spirit He was led into the Wildernesse by the Spirit he taught by the Spirit the Spirit that sanctified him in the Wombe guided him in all his life so a Christian is guided by the Spirit God doth all to him by the Spirit he is comforted and directed and strengthned by the Spirit and he againe doth all to God by the Spirit he prayes in the Spirit and sighes and groanes to God in the Spirit he walkes in the Spirit he doth all by the Spirit Therefore by the Spirit let us justifie and declare our selves what we are that there is somewhat in us above nature that we have love above carnall men and patience and meekenesse above the abilitie and capacitie of other men We justifie our profession when we do somewhat more then nature or when we doe common ordinarie things in a spirituall holy manner Religion is not a matter of forme but of Spirit Let us not shew our Religion onely by word but by the fruits of the Spirit by love and mercie and meekenesse and zeale when occasion serves The whole life of a Christian as farre as he is a Christian it gives evidence that he is a Christian the whole life of a carnall formall man evidences that he is not a Christian because he hath nothing in him above other men as our Saviour Christ sayth What peculiar thing doe ye to distinguish your selves from other men So let us aske our selves We professe our selves to be the children of God the Heires of Heaven What peculiar thing doe we How doe we justifie our selves A true Christian can answer I can justifie it by the Spirit I finde I doe things from other Principles and motives and inducements then the World doth who onely respect tearmes of Civilitie and aymes of the World or to content the clamour of conscience but I finde I doe things out of assurance that I am the child of God and in obedience to him Let us see what peculiar thing we doe Alas I cannot but lament the poore profession of many How doe they justifie their profession How doe they make good that they have the Spirit of God raysing them above other men when they live no beâ—ter then Pagans nay not so well under the profession of the Gospel and Religion Would Pagans live as many men doe Did they not keepe their words better Were they so loose in their lives and conversations and so licentious Would they sweare by their gods idly Most of our ordinarie people are worse then Pagans Where is the justifying of Religion If Turks and Heathens should see them they would say You talke of Religion but where is the power of it If you had the power of it you would expresse it more in your fidelitie and honestie and mercie and love and sobrietie The Kingdome of God that is the manifestation of the Government of Christ it is not in word but in power Therefore let us labour to justifie that we are subjects of that Kingdome by the power of it Meere civill persons the Apostle sayth of them 2 Tim. 3. they are such as have a forme of Godlinesse but denie the power of it All that rabblement that he names there they have a forme A forme is easie but the power of it is not so easie Therefore let us justifie our Religion by our conversation Let us justifie the Ordinances of God the preaching and hearing of the Word of God by reverence in hearing it as the Word of God and labour to expresse it in our lives and conversations or else we thinke it nothing but the speech of man Let us justifie the Sacrament to be the Scale of God by comming reverently to it and by finding our Faith strengthened by it So labour to justifie everie Ordinance of God from some sweet comforts that wee feele by them and then we shew that wee are true members of CHRIST that we are like CHRIST who justified himselfe in the Spirit Beloved it is a great Power that must make a true Christian no lesse then the Power of the Spirit that raysed Christ from the dead as it is Ephes. 1. Saint Paul prayes that they might fâ—ele the Power that raysed Christ from the dead It is no lesse power for Christ to shine in our darke hearts then to make light to shine out of darknesse Now what power is in the lives of most men The power that raysed Christ from the dead Certainely no. What power is there in hearing the Word when many are so full of prophanenesse that they altogether neglect it What power is there now and then to speake a good word or now and then to doe a slight action Is this the power that raysed Christ from the dead when by the strength of nature men can doe it There must be somewhat above nature to justifie a sound spirituall Christian We must have something to shew that we have our spirits raysed up by the Spirit of Christ to justifie our profession in all estates In prosperitie to shew that we have a Spirit above prosperitie that we are not proud of it Then in adversitie then we justifie that we are Christians by a Spirit that is above adversitie that we doe not sinke under it as a meere naturall man would doe when we have learned Saint Pauls Lesson in all estates to be content In temptation we justifie our Christian profession by arming our selves with a Spirit of Faith to beat backe the fierie darts of Satan When all things seeme contrarie let us cast our selves by a Spirit of Faith upon Christ that argues a powerfull worke of the Spirit when we can in contraries beleeve contraries Thus let us shew that we are Christians that we have somewhat in us above nature that when the course of nature seemes to be contrary yet we can looke with the eye of Faith through all discouragements and clouds and can see God reconciled in Christ that will justifie us to be sound Christians Therefore let us labour not onely for slight outward performances that are easie for any to doe but by an inward frame of soule and by a carriage and conversation becomming our Profession that we may walke worthy of our Profession fruitfully
his example it is not prevalent unlesse wee can say as the Apostle to the Corinthians here for your sakes Againe for your sakes not for himselfe he became not poore to make himselfe richer hee did not merit for himselfe what neede hee for by vertue of the union of the humane nature with the God-head heaven was due to him at the first moment as soone as hee was borne what should hinder him had he any sin of his own No there was nothing to keepe him from heaven and all the joy that could be in respect of himself but he had our salvation to worke he had many things to do and suffer and therefore of his infinite goodnesse he was content that that glory that was due to him should be stayed he became a servant to appease his Fathers wrath for us and procure heaven for us for us men for us sinners as it is in the ancient Creed and as the Prophet saith to us a Child is borne to us a Sonne iâ— given for us he was borne for us he was given for us he lived for us he died for us he is now in heaven for us he humbled himselfe to death even to the death of the Crosse to a cursed death Therfore when we heare of Christs poverty let us think this is for me not for himselfe this will increase our love and our thankfulnes to him Againe it was for us for mankinde not for Angels for when they fell they continue in that lapsed state for ever this advanceth Gods love to us more then to those noble creatures the Angels who remaine in their cursed condition to all eternity The end of Christs becomming poore That wee through his poverty might bee made rich How are wee made rich by the poverty and abasement of Christ By the merit of it and by efficacy flowing from Christ for by the merit of Christs poverty there issued satisfaction to divine justice and the obteyning of the favour of God not onely for the pardon of our sins but favour and grace to bee entituled to life everlasting and then by efficacy we are enriched by the power of his spirit who altereth and changeth our natures makes them like to the divine nature But more particularly what be the riches that we have by the poverty of Christ First our debt must be paid before wee could bee enriched wee are indebted for our soules and bodies wee did owe more then wee were worth we were under Sathans kingdome therefore Christ discharged our debt There is a double debt that he discharged the debt of obedience the debt of punishment Christ satisfied both for the debt of obedience he fulfilled the law perfectly and exactly for us and for the debt of punishment hee suffered death for us and satisfied divine justice so by his poverty wee are made rich by way of satisfaction for our debts And not onely wee are made rich by Christ paying of our debts but he invests us into all his owne riches he makes us rich partly by imputation partly by infusion By imputation his righteousnesse and obedience is ours his discharge for our debts is imputed to us and likewise his righteousnesse for the attaining of heaven he having satisfied for our sinnes God is reconciled to us and thereupon we are justified and freed from all our sinnes because they are punished in Christ for the justice of God cannot punish one sin twise so we come to bee reconciled because we are justified and we are justified from our sins because Christ as a surety hath discharged the full debt And hence it is that wee are freed from all that is truely ill from the wrath of God and eternall damnation and freedome from the greatest ill hath respect of the greatest good for what had we beene if we had lien under that cursed condition But Gods workes are compleat hee workes like a God therefore we are not onely freed from evill in justification but intitled to heaven and life evelasting And then he makes us rich by infusion of his holy Spirit by working all needfull graces of sanctification in us for by the vertue of Christs death the spirit is obtained and by the spirit our natures are changed so wee have the riches of holinesse from Christ the graces of love of contentment of patience courage c. of his fulnesse we receive grace for grace grace answerable to the grace that is in him the same spirit that sanctified his humane nature and knit it to his divine it sanctifieth his members and makes them rich in grace and sanctification which is the best riches Then againe wee are rich in prerogatives we are the sonnes of God by adoption what love saith the Apostle hath the Father shewed that wee should be called the sonnes of God and this wee have by the poverty of Christ whatsoever Christ is by nature we are by grace he is the Sonne of God by nature we are his sonnes by grace and being sons we are heires heires of heaven and heires of the world as much as shall serve for our good all things are ours by vertue of our adoption because we are Christs and Christ is Gods there is a world of riches in this to be the sonnes of God And what a prerogative is this that we have liberty and boldnesse to the throne of grace as it is Ephes. 3. that wee have boldnesse to appeare before God to call him Father to open our necessities to fetch all things needfull to have the eare of the King of heaven and earth to be favourites in the court of heaven every Christian may now goe boldly to God because the matter of distance our sinnes which make a separation betweene God and us they are taken away and the mercy of God runs amaine to us our nature in Christ standing pure and holy before God And then wee have this grand prerogative that all things shall turne to the best to us what a priviledge is this that there should be a blessing in the worst things that the worst things to a child of God should bee better then the best things to others that the want and poverty of a Christian should be better then the riches of the world because there is riches hid in his worst condition condition Moses esteemed the rebuke of Christ greater riches then the treasures of Aegypt A crosse or the want of any blessing sanctified is better then the thing enjoyed that hath not Gods blessing with it a Christian is so rich that â—ee is blessed in his very afflictions and sufferings it is a greater prerogative to have ill turned to our good then not to have the ill at all It is an argument of greater power and of greater goodnesse that God should turne the greatest ills the greatest wrongs and discomforts to the greatest good as he doth to his children for by them hee
consideration of this till we feele our hearts warmed If one passe through the Sunne shine it doth not much heat but if the Sunne beat upon a thing there will be a reflection of heat so let us stay upon this consideration of the infinite love and mercy of Christ to us wretches and this warming the heart it will transforme us to the likenesse of Christ as the Apostle saith 2 Cor. 3.18 We all as in mirrour beholding the Glory of God he meanes the glory of Gods mercy in Christ We are transformed and changed from glory to glory from one degree of grace to another The serious consideration of the love and mercy of God in Christ it is a wondrous sweet thing and it hath a transforming power with it And that is the reason why the Gospell converts men and not the Law The Law never converts a man but together with the Spirit it will cast him downe but the Gospell which is the promulgation of grace and mercy to penitent sinners that confesse their sinnes and forsake them and come under a new government of grace the publishing of this hath the spirit of grace with it to worke conversion therefore it is called the ministery of the Spirit because the Spirit goes with the doctrine of grace to change us and make us gracious to perswade us that God loves us and to stir us up to performe all duties in that sweet affection that God requires in the Gospell the affection of love Therefore if we bee or ever were converted it is this way our hearts are wrought on by the consideration of the love and mercy of God in Christ so that love begets love and mercy begets a sweetnesse in us to God againe In the nature of the thing it cannot be otherwise when the soule stands convinced of the sweet mercy of God in Christ and of the sweet love of Christ who being God became man to take our nature and suffer the punishment that was due to us and is now in Heaven appearing and making intercession for us it cannot bee but the soule will be stirred up to a desire of conformity to this blessed Saviour Therefore let us let goe all disputing of election concerning Gods decree and let us doe our duty and depend upon God in the use of the meanes Let us labour to see the love of God in Christ and that will put all questions out of question though in some cases we must labour to know how to vindicate the truth but when it comes to our owne particular lay other things aside let us doe our duty in the use of meanes and thinke of the end of the Gospell of the end of Christs incarnation and death namely to reveale the bowels of Gods mercy to sinners and then we shall finde the intendment of all working upon us that God had an eternall purpose to save us Againe if we would make good use of the example of Christ we must converse with those that have the Spirit of Christ in them as Christ is in every good Christian and see what lovely things the Spirit of Christ discovers in them that will have a transforming power likewise And certainly next to the meditation of Christ and the excellencies that are in him I know no way more effectuall then holy communion with those that are led with the Spirit of Christ when we see the sweet fruit of it in others It hath beene a meanes sanctified to do a great deale of good to many those that delight not in it they never knew what the likenesse of Christ meant for those that desire to be like to Christ they love the shining of Christ in any In these carelesse times all companies are alike one with another indeed when mens callings thrust them upon it they must be allowed to converse with all men but in familiar and intimate society those that doe not make choise of those that finde some worke of grace on their hearts by the Spirit of God they may well doubt of their condition for grace it will make us love the like As we see creatures of the same kind they love and company one with another Doves with Doves and Lambes with Lambes so it must bee with the children of God or else we doe not know what the Communion of Saints meanes which indeed is a thing little understood in the world These times of security are times of confusion affliction will make us know one another better Againe if we would make use of the example of Christ let us put cases some times to our selves what Christ would doe or not doe in such a case I professe my selfe to be a member of Christ to bee one with him and hee one with mee Would CHRIST bee cruell if hee were on earth would he sweare and looke scornefully upon others would he undermine others and cover all with a pretence of justice Oh no it is the Devils worke to doe so If we be not members of Christ woe unto us and if we be doe such courses suit with such a neerenesse to Christ Either let us be religious to purpose or else disclame all for it is better a great deale never to owne religion then to owne it and to live gracelesse lives under the profession of Christ. Now to stir us up to expresse Christ in our lives and conversations Let us consider The more like we are to Christ the more he delights in us for every one delights in those that are like them and what a sweet state is it for God and Christ to delight in us â—od the Father will delight in us because we are like the Son of his delight whom doth God delight most in In his owne blessed Sonne and who come neerest in his delight to his Sonne Those that expresse him in their lives and conversations The more like we are to Christ the more like we shall be one to another As if there be one Statue or Picture or Effigies that is set for the first sample the neerer the rest come to that the more like they are one to another so I say the neerer Christians come to the first paterne of goodnesse Christ himselfe who is Gods master-piece as it were that which he glories in the more we come to be like one another and love and joy one in another What is the sweet communion that we shall have one with another for ever in Heaven Is it not that the Spirit shall be all in all in every one and each shall looke upon another as perfect in grace and love and so shall solace and delight themselves first in God and Christ and then in one another admiring and reverencing the graces and sweetnesse one of another This is the very joy of Heaven it selfe and it is the Heaven upon Earth when we can joy and solace our selves one in another as we are good Now the neerer wee come to Christ who is the Image of God
afflictions as to grace and glory God hath set us apart to beare such a share and portion of troubles in this world to suffer as well as to do From my youth up saith the Church they have afflicted me the plowers have plowed upon my backe and made long â—urrowes that is from the infancy of the Church in all the growth of it this hath beene the state of the Church for the most part to be afflicted and poore And indeed if we looke to our selves by reason of the remainder of our corruptions it is needfull it should be so God in wisdome sees it fit it should be so that wee should bee afflicted and poore because he sees that we can hardly digest any flourishing condition in this world It is as strong waters to a weaâ—e stomacke how ever strong waters intoxicate them not to make them drunke yet they weaken the braine so how ever a good condition in the world doth not altogether besot men yet it weakens them without a greaâ— measure of faith and makes them forget God and the condition of worldly things how empty and vaine they are and forget themselves and their owne mortality and forget others what respect is due to them as if the world were made only for them to tosse and tumble in at their pleasure to have all at their will as if other men were scarce men to them You see when men are trusted with great matters they deale with other men as if they were not men as if all were made for their pleasure This is the nature of man in great eminency it sets up its owne desire for a god as if all other were beasts and base and nothing It is a piâ—ifull thing to consider what our nature is in this kind Nay take the best Hezekiah in his prosperitie he would needs shew his treasures to the king of Babylon a faire bootie for him you know what it cost him afterward Naturally we are prone to outward carnall excellency too too much God knowes it well enough David would be numbâ—ing the people that he might be conceited what a goodly number he had to fight against his enemies God punished him you see in that kinde he tooke away that people that he made his confidence God deales thus with his children in this world because he sees a disposition in them that cannot digest and mannage and overcome prosperity they cannot command it as they should do but are slaves to their own lusts though they have a good measure of grace We are prone to surfeit of the things of this life and God is forced as it is in Psal. 119. of very faithfulnesse thou hast corrected me God of very faithfulnesse because he will be true to our souls and save them he is forced to diet us and to keep us short of the things of this life to take away matter of pride and matter of conceitednesse in carnall excellencies to make us know our selves and him and the world what it is the vanity of the world and worldly things You see then God hath some cause to do it And we may justifie God when he any way abaseth us in this world he knowes what hee hath to do with us let us leave that to him so he save our soules and sanctifie them and delight in us to heaven and happinesse if his pleasure be to diet us in this world in regard of riches and greatnesse that he do not answer our desires but keepe us under hatches let us leave it to his will he knowes what to do with us as the Physitian knowes better what concernes the sicke than the sick doth Therefore let us take in good part the wise dispensation of God But why doth he joyne afflicted and poore together Because poverty is affliction and because affliction goes with poverty poverty brings affliction it brings abasement with it and it is an affliction it selfe For the poore man is trod on at all hands men go over the hedge where it is lowest it is an affliction and it goes with affliction Therefore the Apostle S. Paul Philip. 4. he joynes them together I have learned to want and to be abased Why Because a man that is in want in the world is usually abased every man scornes him that is in want they looke haughty and high over a man that hath any use of them so that affliction and poverty usually go together Those that God doth abase in this kinde let them consider that it is no otherwise with them than it hath beene with Gods people before and let them labour for true riches take advantage from their outward estate to be rich in a better way In the next place we may observe hence that God sanctifies outward affliction and poverty to helpe inward poverty of spirit Poverty in outward condition helpes poverty in the inward disposition In their state and condition is implyed their disposition poore for condition and likewise in inward disposition for that is implied here The Prophet doth not meane he will leave poore people that shall onely be poore for we see a world of poore and proud A man as he goes along in the streets shall heare a company of poore that are the greatest rebels in the world against God that blaspheme and sweare that raile against Magistrates and Governouâ—s they are the most unbroken people in the world the poorest and beggerliest the refuse of mankinde as they are in condition so they are in disposition The Scripture speakes here of Gods poore not of the divels poore such as are poore every way outwardly inwardly and have their poverty as a just punishment of their wicked lives and continue in that wicked life having it not sanctified to them to make them desire better riches Doth God esteeme such poore No but such poore and afflicted as together with the meanenesse of their outward condition have it sanctified to them so as they grow to be low and poore in their owne esteeme of themselves they grow to inward poverty of spirit and so to seeke to God to seeke for better riches to be rich in faith as the Scripture speakes especially such and only such are here meant So then marke the point here that God sanctifies affliction and poverty for the inward good of the soules of his children This is the reason of it outward poverty and affliction takes away the fuell that feeds pride that is an opposite to spirituall poverty and humility and sight of our wants that which pride feedes upon it is some outward thing some outward excellency that the flesh takes occasion by to swell to over-weene it selfe and to over-looke all others now when the fuell is taken away the fire goes out when the fodder and nourishment is taken away those wanton steeds you know that grew fierce with pampering they grow more tractable so it is with the nature of man take away
almost to skin and bone but why That having made it poore there may be a spring of better blood and spirits Let us take no offence therefore at Gods dispensation either towards others or our selves if we finde him by his holy Spirit sanctifying that outward condition to a holy inward bent and disposition of soule to God-ward It is a happy affliction and poverty and abasement whatsoever it be that drawes us neerer to God in whom we have more supply then we can have want in the world God never takes away any thing froÌ„ his children in this world but he gives them more in better things that is alway his course the poore receive the Gospell the Gospell is preached to them and they receive it those that by their outward abasements are brought to a sight of their spirituall wants and thereupon to hunger after Christ. Againe in that this outward poverty helpes to inward poverty of the soule outward afflictions helpe the inward disposition hence we see likewise this truth that Providence is serviceable to predestination and election God in election hath a purpose to call us out of the world to save our soules Providence that is a generall government of all things in the world Election is in order to salvation he hath chosen us to a supernaturall end and fits us for it by calling and sanctification Now how doth providence serve the decree of election Thus whom God purposeth to save to bring to an end above nature he directs providence so that all things shall serve for that end therefore he incourageth them with outward things or takes outward things from them in his providence as may serve his purpose in election to save their soules He hath a purpose to save them therefore providence workes all things for their good Rom. 8.28 All things by the over-ruling providence of God are serviceable to a higher degree of love that God beares to his children to serve his purpose to bring them to Heaven Thereupon comes the dispensation of riches or poverty honour or abasement he takes liberty for outward things concerning this life to give or take them as they may serve the spirituall and best good of his children Therefore Gods children when they see God intends their good in taken away the things of this life in letting them blood as it were for their health they should blesse God as well for taking as for giving as Iob did And there is as great mercy and love hid in taking away blessings as in conveighing of them I will leave and afflicted and poore people In the Originall it is poore and milde and gentle poverty of estate and poverty of spirit the disposition of soule come almost in one word and indeed in Gods children they are joyned together for he sanctifies all dispensations and carriages of himselfe towards them When God hath a purpose to save a man every thing shall helpe him homeward And it is not a better outward argument to know a mans state in grace then to see how the carriage of things serve Gods purpose to doe good to his soule when we our selves are bettered in our inward man by whatsoever befals us God complaines of the Iewes they were as reprobate silver because hee had melted them and they were never a whit the better they were like drosse consumed in the melting Gods children are as gold refined those that find themselves refined and bettered it is an evidence that they are Gods because there is a providence serving their spirituall good directing all things to that end But from their condition we come to the disposition implyed inward and spiritual poverty Now this poverty is not a meere want of grace to be poore in spirit is not to bee poore of that spirit or to bee of a poore spirit to be of a poore spirit is to have no goodnesse no worth at all but to be of a dejected base mind Gods children are not so ther are none more couragious then they when they are called to it It is not this poverty of spirit to have no goodnesse at all But to be poor in spirit is a state and disposition of soule that hath some goodnesse wherein they see a want of further goodnesse they have so much goodnesse and worth as to see an unworthinesse in themselves and a greater worthinesse out of themselves They are sensible of their own want and see they have not meanes of supply in themselves and they see an all-sufficiency out of themselves in God in Christ they see a necessity of dependance for supply out of themselves in their whole condition till they come to Heaven In a word this poverty is a sight of our owne nothingnesse in our selves and besides that our owne inability and a sight of sufficiency out of our selves and a desire of it and likewise a hope of supply from thence which hope carries us to endeavour and to waiting till we he have supply This will better appeare if we distinguish of this poverty in spirit by the two degrees of it There is a poverty of spirit before we are in the state of grace before we are in CHRIST and a poverty after The poverty before we are in the state of grace is when God by his Spirit together with this word and worke of correction doth open the eyes of our soules to see what we are by nature what we are in our selues It is a worke of Gods convincing Spirit to give us a true view into our owne condiâ—ion and with the sight to worke a sense and â—rom a sight and sense and thorow conviction comes a wondrous abasement and a desire to be otherwise then we are There is some hope in spirituall poverty in Gods children before their conversion which stirs them up to look upon Christ and to the mercy of God in Christ and this stirs â—hem up to begge and to use all meanes and at length God is gracious and answers all the desires of their soules This is before they were in grace for before a Christian is a sound Christian hee must be driven out of himselfe Naturally we are prone to cleave to something either out of our selves or in our selves and we must be fired out by a sight and sense of the misery we are in Wee see God hath taken this course alway in Scripture This course he tooke with Adam hee cites him arraignes him condemnes him he lets him see what a miserable creature he was as no man on earth was ever so miserable till he felt the sweetnesse of the promised seed He that had been in so great happinesse as he was to have his conscience so galled as his was afterward to feele such misery for the present as he did he must needs be very miserable as indeed he was the most miserable man that ever was since his time It is the greatest unhappinesse for a man to have beene
in themselves want of grace and comfort surely they will goe out of themselves they will goe to Gods market they will attend upon the meanes He that is like to be arrested for debt and hath nothing at home it is time for him to seeke abroad for supply so when a man is poore spiritually ready to bee snared and catched in every thing for want of spirituall grace he will labour for strength in the use of all means Therefore those that are of a Laodicean stamp that thinke there is too much preaching and too much hearing and too much reading and what need all this adoe Alas they were never humbled they were never sensible of their state by nature nor are not yet in the state of grace for the soule of a true Christian is alway in the state of spirituall poverty as that it relisheth spirituall meanes and is not fed with husks A soule that is spiritually poore will dâ—scerne in the use of means this is flourishing this is for the eare this is conceits alas it comes for food for supply A poore soule that findes the want of grace and strength and comfort it judgeth of the meanes by what it findes there will be a use of all meanes and likewise some ability to taste where there is true poverty of spirit Againe where this inward poverty of spirit is it will make Gods children wondrous thankfull and thankful for a little grace A poore man that is sensible of his poverty will be more thankfull for a penny then another man for a pound that hath money of his owne A soule that sees the want of grace and withall sees the excellency of grace is thankfull to God that hee will worke any thing in such a poore defiled soule as hee is that hee will worke any good motions any good affections any degree of faith that he will give him any assurance of salvation Oh hee thinkes what a good God is this Hee breakes out with the Apostles Peter and Paul that had both beene sinners themselves and found grace oh they were much in thankefulnesse Blessed be God the father of our Lord Iesus Christ c. A thankfull soule is a poore soule and a poore soule is alway a thankfull soule Hee that is poore hee knowes hee hath little and deserves little therefore knowing that hee deserves nothing he is thankfull for and content with any thing a humble man is alway thankfull and that is the reason that GOD may have his glory from him hee is forced sometimes to humble and abase him hee should have no sacrifice from him else A proud man a conceited man so dotes upon his owne worth hee forgets the giver he makes himselfe an idoll to him therefore such they are usurpers of what they have they enter upon GODS blessings not considering from whom they have them nor for what end they have them They deny God his tribute of thankfulnesse because they are proud but a man that is poore in spirit he enters upon all by title of gift and receives all from God in the forme of a poore man therefore whatsoever hee hath hee returnes thankes for it againe An unthankfull soule therefore is a proud soule a thankfull soule is an humble abased soule alway and the more humble and empty the soule is the more thankfull it is for every degree of grace and comfort Againe a soule that is thus disposed that is poore in spirit it is willing to resigne it selfe to Christs governement with selfe-denyall of any thing it is able to doe of it selfe it is ready to say Lord I have neither wit of mine owne to governe my selfe nor any strength and ability of mine own therefore I put my selfe upon thy government I desire to follow thy light and to goe on in thy strength There is alway a resignation to Christs government and that in feare and trembling for whom we resigne our selves unto surely wee will have a care not to displease them A dependant life is alway an awfull life for when a man hath resigned himselfe to the governement of another and knowes hee must depend upon him hee will have a care not to displease such an one for hee thinkes if I displease him hee will withdraw his maintenance and countenance from me and then what am I so the soule that thinkes it hath all from God and from the spirit of Christ it resignes it selfe to the spirit of Christ and withall it is wondrous fearefull not to grieve and displease the Spirit for hee thinkes with himselfe my life is but a dependant life my graces are but dependant let God but withdraw the beames of his Spirit and I sinke let him withdraw his comfort and his strength what am I nothing but darkenesse and deadnesse and confusion Those therefore that give not themselves up to Christs governement but are governed by rules of policy by the example of others and have base dependance upon others they know not what spirituall poverty is they see there is a sufficiency in themselves to rule and governe themselves as if Christs wisedome were not sufficient they are not so disposed as the Apostle requires they worke not out their salvation with feare and trembling because God gives the will and the deed The meaning is this wee should worke out our salvation with a holy feare and trembling a jealous feare a sonne-like feare lest we displease God why he gives both the will and the deed hee gives both the will to doe good and when he hath done that he gives the ability of the deed it selfe We cannot doe any thing therefore we had need to walke in an awfull condition and not displease him in any thing lest he withdraw the assistance of his Spirit and leave us to our selves and then we shall fall to his dishonour to the discredit of religion to the wasting of our own comfort and the advantage of Sathan This is the temper of a man that is poore in spirit he gives himselfe up to Christs government and depends upon it and thereupon he is wondrous fearefull to displease him in any thing There are a company that know not what belong to this that hope to be saved by Christ and yet they will grieve the Spirit they will venture into any place upon any sight into any company but if ever they had beene acquainted with the government of Christs Spirit they would know what it was to grieve the Spirit and the Spirit would grieve them too it is a signe they have not the Spirit of God because he doth not check them when they have done Therefore your adventurous carelesse persons that are indifferent for all things for all companies and places that do not watch over themselves and over their words and carriages they have not this poverty of spirit for then they would know what it were to displease God in any thing to walke and to speak loosely because hereby they grieve the spirit and
would presently finde either want in grace or comfort There is not one of many that are acquainted with the nature of this spirituall communion with Goâ— and therefore they doe not enjoy the happinesse that those doe who are thus qualified that are poore in spirit Againe a man that is poore in spirit is very tractable as it is in Esay A Child shall lead them The Lamb and the Lion shall feed together c. and a Child shall lead them that is such an one you shall lead him with any counsell let the person be never so meane having smarted for his sins and his owne counsell and wayes a child shall lead him that is any man shall lead and move him to that which is good he stands not upon termes And alway hee that is poore in spirit hee is no upbraider of other mens wants he is more sensible of his owne then that he sees in other men hee is not prone to upbraid and object against them their wants and conditions hee is so taken up with the sense of his owne And lastly he that is poore in spirit is humbled in himselfe for spirituall wants not so much for outward things but because he hath not a large heart to God because he findes impatience because he finds not that heavenly mindednesse and strength to goe through the duties that God requires that his flesh is so backward these things abase him and bring him on his knees and not so much outward things and answerably hee lookes for spirituall supply When a man is humble and poore in spirit he is not abased with any outward thing that that he would have is mercy and grace The Apostle when hee would pray for all happinesse to the Churches he prayes for grace mercy and peace for as they are more sensible of their spirituall wants so they are carryed in their desires after that that may give them satisfaction that way Let us labour to bring out soules to this blessed temper to bee poore in spirit the happy temper that our Saviour began his preaching withall the first thing that he fals upon is Blessed are the poore in spirit for theirs is the kingdome of Heaven But before I come to any directions for the getting this spirituall poverty we must know and premise this caution that wee must not be so poore in spirit as to deny the worke of grace in our hearts It is one thing to bee poore in spirit and to see our wants and it is another thing to bee unthankfull and unkinde to deny the worke of grace and so to gratifie Satan wee must not give false witnesse against our selves and so deny the worke of Gods Spirit in us it is not poverty but darknesse of spirit we are not acquainted with that grace that God hath enriched us with Therefore where the soule is in a right temper there is a double eye one to see the defects and the staines of those graces we have to see what we are wanting in of what we should be and to see how our graces are stained and that there is a mingling of our corruptions with them The viewing with the one eye that wee have any grace that should make us cheerfull and thankefull and comfortably goe on considering that there are some beginnings that God will perfect for hee never repents of his beginnings And then a sight of the want and of the staines of those graces that we mingle our corruptions with them that workes againe this poverty of spirit to go still out of our selves to desire grace to purge and cleanse our selves more and more Therefore I beseech you let us remember that that we doe not unthankfully deny the worke of grace and thinke that to be poverty of spirit as some do out of covetousnesse because they have not that they would have they think they have nothing at all that is a spirituall covetousnesse But let us be wise to discerne what God hath wrought in our hearts what he hath done for and in our soules A holy man you shall have him much in mourning and complaining but it is of himselfe not of God as if God were wanting to him you shall have a holy man in a perpetuall kinde of despaire but it is in himselfe he hopes in God still Remember this caution that as wee complaine so let us be sure it be of our selves alway justifie God in his mercy and if we despaire let us despaire of our selves that we can do nothing of our selves but be sure to maintaine all we can the hope of Gods rich mercy in Christ. Now having premised this caution The way to come to spirituall poverty among many others is First to bring our selves into the presence of God to the presence of greater lights then our own men that think themselves some body when they are alone yet when they consider God sees them whose eyes are a thousand times brighter then the sun then they learne to abhor themselves in dust and ashes as we see Iob did when God talked with him when he saw God and Abraham when he talked with God he accounts himselfe dust and ashes Let us bring our selves into the presence of God consider his holinesse his justice And withall let us bring our selves to greater lights then our owne that is oft come into the company of those that have greater grace then our selves The Starres give no light when the Sunne is up the Starres are somebody in the night but they are nothing in the day and those that are conceited of their owne excellencies when they come into the presence and company and converse with those that are better then themselves their spirits fall downe they are abased It is a good course therefore not to love alway to be best in the company as it is some mens vanity because they will be conceited of their owne worth but to present our selves before God in his ordinances and present our selves in communion and fellowship with others that are greater and richer in grace then our selves and so we may see our owne wants This is one directâ—on to get spirituall poverty Againe that we may come to be poore in spirit let us consider what we are that we are creatuâ—es the terme whence creation begins is just noâ—hing it is so in the creatures in the world God made all of nothing and is it not so in the new creature much more Therefore if I will be anything in my selfe as of my selfe surely I must looke to be no creature of Gods making for grace is Gods creature therefore it must rise of nothing there must be a sight of our owne nothingnesse Indeed a Christian in himselfe is nothing now in the state of grace whatsoeâ—er he is for grace or glory it is out of himselfe hee hath nothing in himselfe as of himselfe all that he hath he hath from Christ. He is poore in himselfe
of Gods glory 6 6 When it works a glorious joy The hinderances of Gods glory 1 1 Ignorance 2 2 Vnbeleefe 3 3 Too much light When wee thinke our sins greater then Gods mercy Doting on outward things How to come to glorifie God Meditations of Gods mercy in Christ. Ephes. 3. Question Answer The benefit of this meditation 2 2 Begge the spirit of revelation Gal 2. To glorifie God the end of our life 3 3 See the vanity of all things else Draw neere to God Application to the Sacrament Esay 6. Psal. 145. They that glorifie God also love men We cannot glorifie God till we know we are at peace with him Whence peace comes Peace what Ephes. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of Christ a separation 1 1 Betweene man and God 2 2 Betweene man and Angels 3 3 Betweene man and man 4 4 Betweene man and other creatures 5 5 Betweene man and himselfe Christ our peace Ephes. 2. Esay 9.7 Peace founded on Christ. Question Answer Why peace is wrought by Christ. 1 1 In regard of God 2 2 In respect of us 3 3 In regard of Christ. Simile No entercourse with God without Christ. Meditate of this peace Question Answer Why is it said peace on earth How to know God and we are at peace 1 1 If God be reconciled to us we are reconciled to him 2 Cor. 5.19 Man naturally hates God 2 2 Gods friends and enemies are ours 3 3 Boldnesse of spirit Iob 22. Acquaintance with God 4 4 Hatred of knowne sins 5 5 High esteeme of the Gospell 2 Cor. 5. 6 6 Peaceablenes with others Isay 11. Danger of false peace Necessitie of application How to maintaine this peace Watchfulnes 2 2 Renewing our Covenant 3 3 Prayer to God Phâ—lâ—p 4. 4 4 Good imployment Philip. 4.8 Motive to unregenerate men to get peace To stirre us up to search the grounds of this peace 1 1 The danger without it In respâ—ct of God 2 2 Christ. Psal. 2. 3 3 The Holy-Ghost 4 4 Creatures Esay 1. 5 5 Devils 6 6 The Churchâ—â— 7 7 Damned spirits Exhortation to make our peace Happinesse of him that is at peace with God Afflictions sanctified to those that are at peace with God Difference of men in trouble Psal. 112. Confidence of Christianâ— in death Comfort after death Peace comes from grace Gods good pleasure to men To love mankind Gods good will the gâ—ound of all good Gods love independent Deut. 7.8 Covenant of grace Foundation of the covenant free Rom. 8. All good by Christ free To empty our selves Gods free love onely in Christ. Iohn 17. Why Godâ— love to us is in Christ. Col. 1. Vse The misery of man out of Christ. To looke to God in Christ in what we do Gods love in Christ ground of comfort Rom 8. How to know Gods love to us The Holy Ghost testifies Gods love The Spirit alters mans disposition to delight in God Psal. 16. Hos. 2. Rom. 12. Psal. 51. Love of God quickeneth to dutie Direction to those that find not God love to them Greatnesse of sin hinders not Gods love To have a good conceit â—o God Danger of neglecting Gods offer Mistake in aâ—plying Gods mercy Study Christ daily Beg the Spirit of revelation Psal 63. Gods love fruitfull Deut. 33. Isay. 43. Simile Scope of the words Examples forcible Example more prevalent then precepts Doct. 2. Christ was rich Riches what Psal. 24. Christ God before he was man Arius Phil. 2.6 Christ a Mediator from the beginning Simile Quest. Answ. Our Mediator must be God 1 1 For the greatnesse of the ill wee were in 2 2 In regard of the good wee have by him Doct. 2. Christ became poore 1 1 He tooke our natuâ—e 2 2 Our nature fallen 3 3 Our condition 4 4 Our misery 5 5 Our sinnes How farre Christ tooke our sinnes Simile Simile Particulars of Christs poverty Iohn 4. Aggravation of Christs poverty Christs riches vailed in his poverty Simile Christ no begger Bellarmine Doct. 3. Christs Poverty our riches Not for himselfe Not for Angells Christs poverty to make us rich Quest. Answ. Quest. Answ. What riches we have by Christ. 1 1 Our debts discharged We are rich by imputation By infusion In prerogatives Adoption Liberty to the throne of grace Ephes. 3. All things turned to good Rom. 5.10 Riches of glory Ephes. 3.8 First fruits of glory Quest. Answ. We are inriched by Christs poverty 1 1 Because wee fell by pride 2 2 We must be restored by satisfaction Else we could not have the spirit No riches by Christ without union Colos. 1.27 Freedom from evill by Christ. Conveyance of all good Object Answ. Christians richâ—s hidden Object Answ. Christians riches chiefly spirituall Christ provides for his Want of outward comforts supplied Simile Christians rich in promises Christians have a rich pawne Poverty a part of our riches Vse 1. A Christians state in contraries Greatnesse of Christs love Bernard How to bee thankefull to Christ. If we be rich by Christs poverty much more by his riches Rom. 5.10 Not to despise men for poverty Heb. 11.38 Christ came not to purchase outward riches Digression concerning the feast of Christs Nativitâ— 1 1 They are not our owne Luke 16. 2 2 They are not true riches 1 1 They make not a man better Simile 2 2 A man out-lives them Simile 3 3 They are not proportionable to the soule From what ground to esteeme our selves and others Our own fault if we want spirituall riches To examine what riches we have from Christ. Christians are rich and know it not Rev. 2. Why Christians are so poor in grace Quest. Answ. How to improve the riches by Christ. 1 1 Humility 2 2 See the excellency of grace 3 3 Know Christs riches for us 4 4 To make use of them for our selves To make good use of recreations Whence to esteeme of our priviledges All our riches from Christs grace Grace what it is Christ a joynt cause of our salvation Chrysost. How to think of the â—ersons in Trinity Revel 5.6 Christ the meritorious cause of grace Christs abasement voluntary All we have of Christ is by grace Foure descents of grace We are justified by grace how meant Grace twofold Simile Iohn 17. How to value blessings Christs grace fruitfull Simile How to know we are in Gods favour Not to despaire Christs grace is free Doct. 5. Grace may be knowne What knowledge this is It requires good diligence Cause of doubting Assurance of salvation no enemy to good workes Titus 2.11.12 Luke 7.47 The Gospell forceth strictnesse of life Doct. 6. The example of Christ should move us to good Christs example our pâ—tern Quest. How profit by Christs example Answ. 1 1 The consideration of Christs mercy Simile 2 Cor. 3 18. Why conversion wrought by the Gospell not by the Law 2 2 Converse with those that