not only a continuance of grace but a fresh supply of stronger grace And for want of this the best of Gods Saints have fallen foulely Though they have had grace in them yet notwithstanding the Spirit hath left them to themselves in regard of new supply because they have beene conceited they have not beene poore enough in spirit As Peter he was conceited of his owne strength Though all men forâ—ake thee yet I will not This conceit moved God â—n mercy as well as in justice to leave him to â—imselfe that by his fall he might learne to stand another time and not trust his owne strength The â—est of us all I say when there is any thing to bee done we had need of a fresh influence of grace and a fresh light to shine upon us It should force perpetuall poverty of spirit to see the want that is in our selves and the supply that is out of our selves and to make use of that by going out of our selves and making towards him in whom is all our supply In all our communion wee have with God which is the happinesse of our estate this frame and disposition of soule to bee poore in spirit it is necessary in every act Even in our very prayers for grace we are so void of it that wee want ability to call for what we want We must have that from the Spirit not only grace but that disposition of soule which carries us to God a spirit fitting us to pray that must bee also given us wee know not what to call for Wee of our selves are so poore that wee not only want grace and ability to action but we have not ability to aske but Gods spirit must dictate our prayers and give us motions and make us sensible of our wants and must inable our faith to cherish those graces and make us goe out of our selves even in our very prayers What a state is this then Had wee not need to bee poore in spirit all our life time that have not so much as ability to goe out of our selves for supply from another but that must come from Christ too As S. Augustin who was a great advancer of the grace of GOD and an abaser of man he had indeed S. Pauls spirit saith hee wee should boast and glory of nothing because nothing is ours We have need of this poverty of spirit in the whole tenure of our Christian life Againe in the actions of this life how pitifully doe wee miscarry because we thinke wee have wit and strength enough and set upon things in our owne wit and strength we speed â—nd have successe answerable Where the beginning is confidence the end is shame of any businesse even of this life What is the reason that oft times the great and weighty businesses of this life have not answerable successe Many times it falsout so as one said of generall Councels they seldome were successefull because men come with confidence and wit for victory rather then truth Certainly there is lesse successe in great matters because men come with selfe confidence Therefore it is a good signe that God meanes to blesse great businesses when hee puts it into the hearts of those that are agents in them to seeke him in the affaires of this life We must bee poore in spirit to see that the carriage and successe comes from him Well so it is iâ— suffering likewise wee cannot suffer the least crosse of our selves but with murmuring and repining without strength from him When Moses came to the waters of strife Moses spirit was discovered hee could not endure the harshnesse and rebellion of the people A Christian comes sometimes to such opposition that his spirit is moved and he discovers much corruption It is so with the best men even Moses a meek man when he had such temptations and provocations it moved him Wee must labour to get a greater spirit then our owne to have the spirit of God to work this spirituall poverty in us This poverty of spirit as we call it is spirituale vacuum spirituall emptinesse You know in Philosophy there is nothing empty in the world but it is filled either with aire or some kind of body and to avoide the enemy of nature emptinesse things will change their seat heavie things will goe upward and things that are above will comâ— below to avoid emptinesse that is contrary to â—â—ture there being a fulnesse of things with one bodie or other so I say spirituall poverty it is aâ— emptying of the soule which of force alway brings better things in Wheresoever this emptying of the soule is this making of our selves poore it is upon good ground by this course it is alwaies such a vacuum and emptinesse of one thing as brings in another better The soule can never be altogether empty when winde and vaine stuffe is out then comes better things in which S. Paul cals the fulnesse of God he prayes and wishes that they might be filled with the fulnesse of God then comes fulnesse of knowledge and understanding and fulnesse of affection and fulnesse of contentment and complacency in the will and all the soule hath an answerable fulnesse to the proportion of the emptying it selfe of it selfe In the next place let us come to discover this disposition of poverty of spirit where it is And then shew some helpes to it First to discover where this blessed frame of soule is Surely those that are thus poore in spirit they are full of prayer The poore man speakes supplications as the Wiseman saith that is his dialect The poore man is much in prayer he that is poore in spirit is much in supplication for prayers they are the Ambassadours of the poore soule to God to supply it with the riches of his grace Therefore where there is no prayer there is no sense of poverty but there is a Laodicean temper as if they were rich enough You have a company of men they say they cannot pray privately their spirits are barren They intimate much pride of spirit for if a man be sensible of his wants you need not supply him with words If a poore tenant come to a Land-lord and find he hath a hard bargaine let him alone for telling his tale I warrant you he will lay open the state of his wife and children and the ill yeare he hath had he will be eloquent enough Take any man that is sensible of his wants and you shall not need to dictate words to him There is no man that hath a humble and broken heart though he be never so illiterate but he will have a large heart to God in this kinde Againe there is a care of using all meanes Where poverty is there will bee a making out of our selves unto places where GOD bestowes any riches They that are poore and have no victuals at home they will goe to market rather than they will starve and those that find
Fabrick as we say when there is an errour in poverty of spirit at the first when the work of humiliation is not kindly wrought hence is the defect in all the whole carriage of a Christian. The foundation of Gods building lies low he digs deepe God layes his foundation oft times as low as Hell it selfe in a manner He brings his children to see that that hee meanes they shall never feele to see his wrath against fin that so he may build upon this foundation For Christianity it is an excellent frame it is a frame for eternity a building for ever therefore it must have a sure foundation which must be laid in humiliation and poverty of spirit An errour in the first digestion is not amended in the second if that be not good the rest are naught if there be not sound humiliation nothing will bee sound afterward Therefore we should desire that God by his spirit would helpe us more and more to know what we are in our selves that we may get to be what we are in Christ. But there is a continuall frame and disposition of soule which is a poverty in spirit that accompanies Gods children all the dayes of their life till they be in heaven till they enjoy that riches that is laid up there for them and that is especially here meant And indeed it is an ingredient into all the passages of salvation For in justification there must be a poverty of spirit to make us see that there is no righteousnesse in our selves or that can come from us that is able to stand against the Law and against the justice of God all is defiled and spotted and unanswerable And upon this poverty and apprehension of what is detective in our selves comes an admiration of that righteousnesse of God in Christ for it is of Gods devising and of Gods approving and of Gods working Christ being God and man to force us every day to renew our right iâ— the righteousnesse of Christ and to be found in him There is such a poverty of spirit as to account all losse and drosse and nothing to bee willing to part withall to bee found in Christ not having our owne righteousnesse but that which is of God in Christ as Paul divinely speakes Phil. 3. So it is necessary in that maine passage of justification to bee poore in spirit that is to see a deâ—ectâ—in our owne righteousnesse to stand opposâ—â—e to Gods justice who is a consuming fiâ—eâ— it is reâ—â—isite in regard of our daily living by saith injustification In the whole course of sanctification there must of necessity bee poverty of spirit that is a sense that wee have no sanctifying grace of our selves but wee must fetch it from the fulnesse of Christ whose fulnesse is for us of his fulnâ—sse wee receive grace for grace The ground of this is that now in the covenant of grace al is of grace both in justification and sanctification all is of grace nothing but grace God hath set himselfe to get the glory of his free grace and mercy now in Iesus Christ. Therefore as our salvation is wrought out of us altogether by our surety the second Adam Christ so our righteousnesse is altogether out of our selves whereby wee appeare righteous before God It is his and given to us by marriage being one with him his righteousnesse is ours And likewise in him wee have the principle of all grace he is the principle of our life the root and foundation of spirituall life and sanctification Without mee you can doe nothing So that in Christ we have all that concernes our spirituall life in sanctification and justification because it is a state of grace Adam had it in himselfe though God at the first clothed him with his image yet not withstanding he had not such a necessity as we have to goe to Christ for all but now in the second Adam Christ we must fetch grace for every thing from him Therefore there must be poverty in regard of out knowledge we have no spirituall knowledge of our selves and poverty in regard of our affections wee have no joy no peace no comfort of our selves no delight in good things nor no strength to them we have all from Christ. By grace saith the Apostle I am what I am as if grace had given him his being his forme as we say Indeed so it doth grace gives a Christian his forme and being his worke and his working for all working is from the inward being and form of things By grace wee are what we are in justification and worke what we work in sanctification it is by what we have freely from Christ therfore in that respect there must be poverty of spirit Nay I say more in every notion when wee are in the state of grace and have had the beginnings of the new creature in us there needs poverty of spirit in regard of our owne inability to performe every action For even as it is in our forme the life and soule there is a need of it in every moving and stirring so there is a need of the spirit of grace which is as the forme and life and being of a Christian to every holy action In him we live and move and have our being saith the Apostle In him that is in God reconciled to Christ we have not only our being that is our forme but in him we live and move to every particular act We are no wiser in particular things then God makes us on the sudden the wiâ—est man will be a foole if God leave him to his owne wit We are no stronger in every particular act that needs strength then God supplies us with spirituall strength We are no holier then God by his Spirit shines on us and raiseth our soules in particular actions So that it is not only necessary that we have grace at the first to make us Christians but we must have a perpetuall regiment of the Spirit from whence we must have an influence to every particular act Though we have grace yet we cannot bring forth that grace to act without new grace Even as trees though they be fitted to beare fruit as the Vine c. yet without the influence of the Heavens they cannot put forth that fitnesse in fruit so though we be fitted by the Spirit of God yet we cannot put it forth to particular acts when occasion serves without the influence of Heaven to promote and further that grace and applying our spirits to every holy action by removing the impediments that would hinder it adding new supply and strength to helpe grace If the temptations bee too strong as sometimes they are former grace will not serve without a new supply of strength As he that may carry a lesser burthen cannot carry a greater without new strength so in every temptation there is required more strength then the former and in every new action there is required
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
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
world he is worthy of all praise and honour we should honour the Father and honour the Sonne and the holy Spirit that applyes the good we have by Christ to us When we glorifie God let us glorifie Christ too Who together with the Father is to be glorified because it was his grace to give him selfe he made himselfe poore for us We cannot honour the Father more then by honouring the Sonne for God the Father will be seene in his Sâ—nne as the Apostle saith In Christ we behold the glory of God therefore what he saith of Christ here tends to the glory of the Father Christ not only as God is gracious and was willing to the woâ—k of salvation but as the meritorious cause of the grace of his Father for grace should not have beene derived to us from the Father unlesse first it had beene seated on Christ in our nature and in him derived to us The worke of salvation as it is from Christ so it is from the grace of Christ therefore it was free and voluntary what so free as grace Therefore Christs abasement and poverty it was meerely voluntary if it had not beene voluntary it had not beene meritorious and satisfactory It was a free-will offering it was of grace not forced and commanded without his owne consent it was meerely of grace for our good and salvation that we might have the more comfort it was a free-will offering He seemed as man to decline death to shew the truth of his manhood but when againe he considered wherefore his Father sent him Not my will but thine be done and with joy With a desire have I desired to eat my last Passeover with you and I have a baptisme and how am I payned till I bee baptized with it How ever to shew the truth of his manhood he feared Death yet when he considered what he was sent for it was with a resignation to the Divine Nature so it was a free-will offering and a sacrifice of a sweet smel to God the Father Therefore when wee thinke of Christ let us thinke of no thing but grace or when we think of Heaven or of any blessing by Christ al comes under the notion of grace because all comes from meere favour There are foure descents of grace First grace as it is in God and Christ in their owne breasts the favour of God resting in his own bosome And then this grace and favour shewed in grace that is in habituall grace in bestowing grace upon our natures to sweeten and sanctifie it to fit it for communion with God And then actuall grace the movings of the Spirit to every good worke to every action of grace And then every gift of God every blessing as a grace because it riseth from grace as we say of the gifts of a great person this is his grace or favour so every good thing we have is a grace It is the favour of God in Christ that sweetneth all let us labour to see grace in all especially the fundamental grace the favour of God and of Christ the cause of all And let us see any grace in us as from that grace and every good act wee doe a grace from meere favour and every blessing wee have is a grace if our hearts be good as the Apostle cals the Macedonians benevolence a grace every thing that is good is a grace Therefore not unto us not unto us but unto thy name be the glory both of thy favour and of al that comes from it all that we have is sweet because it issues from grace The favour in the thing is better then the thing it selfe as we say of gifts we care not for the gift but for the love of him that gave it so the good things that we have are not so sweet as the favour of him that gives it when we deserve not so much as daily bread but that also is of grace The sourse and spring of all that is in us is free grace in the breast of God and Christ. In the controversie between us and the Papists when we say we are justified by grace we must not understand it of inherent grace whereby our natures are sanctified and that but in part but it is meant of the free grace and mercy of God in Christ and the free grace of Christ in his owne breast Let us take heed that we build not our justification and salvation upon a false title the title is the grace of Christ and of God the Father Now the grace we have in Christ in the breast of God is either the good will of God whereby he is disposed to give Christ and to doe all good to us there is no cause of that at all Christ as God joynes with the Father in that grace which is Amor benevolentiae the grace of good will Christ as Mediator is the effect of that grace But then there is the grace of complacency whereby God delights in us this is bestowed upon the creature in effectuall calling then God shewes the grace of delighting in us ingrafting us into Christ by faith for though before all worlds God had a purpose to doe good to us yet that is concealed till we beleeve As water that runs under ground it is hid a long time till it break out suddenly and then we discover that there was a streame runne under ground as Arethusa and other Rivers so it is with the favour of God from eternity it runnes under ground till we be called we see not Christs good wil to us but when we beleeve become one w th Christ God lookes upon us with the love of complacency with the same love wherewith he loves Christ because we are in Christ as it is in Iohn 17. I in them and they in me God loves the head and members with the same love Christ as God was freely disposed to choose men but Christ as Mediator continues this favour and mercy of God when we are grafted into him to shine on us continually It is this second that we must labour for as a fruit of the first Let us labour not only to know that there was an eternall love of God to some that are his but labour by faith in Christ to know that he shines upon us in Christ and all other graces within us and all other gifts are from this first grace therefore they have the name Why doe we call Faith Hope and Love graces but because they issue from the mercy and favour and love of God in Christ and as I said before why doe we call any benefit we have a grace because it comes from grace all good things have the terme of grace on them to shew the Spring from whence they come I will not enter into dispute with points of Popery that stincks now in the nostrils of every man that hath but the use of ordinary reason it is so full of folly and blasphemy
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
I will trust him for a shilling He that pretends he will trust God God will save me God is mercifull and yet notwithstanding will not trust him for common things it is an abusive delusion and flatering of his owne soule in vaine there is no such trust in him because he that trusts God for the maine will trust him for the lesse Therefore true trust is for all things he that trusts God for forgivenesse of sinnes which is the maine and hath wrestled with God for the forgivenesse of sinnes and found peace with God there he will easily wrestle in other baser and lesse temptations As God saith to Iacob Thou art Israel thou hast prevailed with God and shalt prevaile over men so a true Christian that in the grand point of forgivenesse of sinnes when his conscience is surprized with the feare of Gods wrath hath gotten assurance of the pardon of his sinnes when hee is to set upon other lesser temptations he overcomes them easily Therefore a Christian will trust God as for forgivenesse of sins and life everlasting so with his good name Oh will some say you will be reported of thus thus he cares not he knowes the cause is just he will trust his good name with God Who will bring a mans righteousnesse forth cleare as the noone day as David speakes He that will not trust God with his good name is of a base spirit and feare of disgrace keepes many men from many just actions He that truly trusts God will trust him with the righting of his cause hee will not pull Gods office out of his hands he will not revenge himselfe but he will trust God God certainly will right me first or last he will only use the legall meanes and that quietly But a man that is not acquainted with the Spirit of God is presently moved with revenge and hath not learned to overcome himselfe in this conflict A man hath gone indeed very far in religion that can conquer himselfe in this conflict that can trust his cause with God when he is wronged and overcome by might c. So our Saviour Christ committed his cause to him that was able to judge righteously Every true Christian hath the Spirit of Christ hee when hee was reviled retorted not againe but committed the cause to him that was able to judge righteously Shall I be able to commit my soule to God in the houre of death and shall I not in case of revenge be able to commit my case to God when I have done that that peaceably I may doe I may suspect that I am but yet an hypocrite I have not true trust in God Againe he that hath learned truly to trust God for the grand maine matters he will trust him likewise with his posterity with his children without using indirect meanes to make them rich as if they could not be blessed unlesse they have such a portion put into their hand when we dye as 〈◊〉 God had not stock enough for them for the Earth is thâ— Lords and the fulnesse therof And he is the God of the faithfull and of their seed Is he so Then let us labour to leave our children in covenant leave them in a gracious frame and state of soule that they may be Gods children and then wee leave them rich for we leave them God alsufficient to be their portion Therefore those that pretend I do this but for my posterity and children when they are unjust and unconscionable in their getting they make this defence for their unbeliefe if they had true faith as they trust God with their soules as they pretend at least so they would with their children and posterity Againe he that trusts God truly will trust God with his gifts with the distribution of his almes with parting with that hee hath for the present when hee sees it like seed cast upon the water When seed is cast upon the water we are like never to se ti againe Oh but saith the Wise man Cast thy bread upon the water and thou shall see it after a certaine time He that hath learned to trust God will beleeve this though he cast away his bounty yet he hath cast it upon God and Christ that will returne it againe he knowes he doth but lend to the Lord. Therefore those that thinke their bounty and almes and good deeds to bee lost because they see not a present returne a present crop of that seed they have not a Spirit of trust in God for he that hath will endeavour to be rich in good workes nay he will account it a spâ—ciall favour a grâ—ater favour to have a heart to doe good then to have meanes A reprobate may have meanes abundance to doe good but only a childe of God hath a heart to doe good and when he hath gotten a large and gracious heart to doe good it pleaseâ—h him then he sees he hath an evidence that he is the childe of God he knowes he shall not lose a cup of cold water not the least thing that he doth in the name of Christ The apprehension of this should make us more fruitfull and abound in the worke of the Lord. It is for want of trust and faith that we are so barren as we are in good workes Againe he that will trust God with the greatest matters will trust God with his wayes for direction he will not trust his owne wit and wisdome but God God shall be wise for him â—e will fâ—llow Gods directions and whatsoever â—s contrary to Gods direction hee will not doe hee will acknowledge God in all his wayes Prov. 3.5 Acknowledge God in all thy wayes acknowledge him to be thy guide thy defender thy light to direct thee acknowledge him to be able and willing to give thee successe acknowledge God in all thy wayes and consultations and when we have especially any great matters in hand Oh I beseech you let us learne to acknowledge God What is it to acknowledge him To go to him for direction and protection in doing our duty that we seeke to him for strength and for successe this is to acknowledge God in our wayes What makes men so unfortunate and successelesse in their consultations Because they are so faithlesse they doe not acknowledge God in their wayes but trust too much to seeming things and appearance of things they are carried too much with that Though things seeme to go never so well yet let nothing make us give over to acknowledge God nay when things are never so ill let us acknowledge God for God can set all streight and at rights again Alas what a small matter is it for him that rules Heaven and Earth and turnes this great wheele of all things to turne the lesser wheeles to order lesser businesses and bring them to a happy issue and conclusion It is but a little matter with his command seeing he rules all things it is but trusting in him
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.