Light from Heaven, Part 34 – Title page 4

Light from Heaven · Part 34 – Title page 4

p. 16For your sakes.

Doct. 3.Why doth not the Apostle say for our sakes, and so take himselfe in the number▪ Christs Poverty our riches.He applies it to serve the Argument in hand, being to stirre up the Corinthians to bounty, hee tells them Christ was poore for their sakes, that they might bee assured of their salvation by Christ ▪ that his example might be more effectuall: the example of those whom wee have interest in is effectuall, therefore he saith, for your sakes hee became poore. This should teach us when we speak of Christ to labour for a spirit of application, to appropriate Christ unto our selves, or else his example will not move p. 17us; as without application wee can have no good by him, so we can have no comfort by 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. 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 i… 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,Not for Angells. 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.

p. 18Christs poverty to make us rich.The end of Christs becomming poore.

That wee through his poverty might bee made rich.

Quest.How are wee made rich by the poverty, and abasement of Christ?

Answ.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 onelyonly 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.

Quest.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,Answ. wee are indebted for our soules, and bodies,What riches we have by Christ. wee did owe more then wee were worth, we were under Sathans kingdome; therefore Christ discharged our debt.11Our debts discharged. 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 onelyonly 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.

p. 19By imputation,We are rich 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 onelyonly 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 infusion. 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.

p. 20In prerogatives Adoption.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.

Liberty to the throne of grace.And what a prerogative is this, that we have liberty, and boldnesse to the throne of grace, as it is Ephes. 3.Ephes. 3.Eph 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.

All things turned to good.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: p. 21condition; 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 …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 drawes them nearer to himselfe. Hereupon the Apostle saith, all things are yours, things present, and things to come, &c. reductively they are ours, God turnes them to our good, he extracts good to us by them; all good things are ours in a direct course, and other things by an over-ruling power, are deduced to our good, contrary to the nature of the things themselu…s. What, did I say all things are ours? yea God himselfe is ours, and he hath all things, that hath him that hath all things: now in Christ God himselfe is become ours, all things are yours, you are Christs, and Christ is Gods, and Rom. 5.10,Rom. 5.10.Rom 5:10 we rejoyce in God, as ours, if God be ours his al sufficiency is ours, his power is ours, his wisdome, all is ours for our comfort.

Againe,Riches of glory. for glory, the riches of heaven, (which are especially here meant) for how ever the riches of heaven be kept for the time to come, yet faith makes them present: when by faith wee looke upon the promises we see our selues in heaven, not p. 22onelyonly in Christ our head, but in our own persons, because we are as sure to bee there, as if we were there already: but for the joyes of heaven they are unutterable, the Apostle calls them, Ephes. 3.8.Ephes. 3.8.Eph 3:8 unsearchable riches, eye hath not seene, nor eare hath heard, or hath entred into the heart of man to conceive the things that God hath prepared for them that love him: there shall be fulnesse of glory, in soule, and body, both shall be conformable to Christ. At the right hand of God, there is fulnesse of joy, and pleasures for evermore.

First fruits of glory.Nay the first fruits, the earnest, the beginn…ngs of heaven here are unsearchable to humane reason the riches of Christs righteousnes imputed to us, the glorious riches of his Spirit, in inward peace of conscience, and joy in the Holy Ghost, the comfort and inlargement of heart in al conditions, it is peace that passeth understanding and joy unspeakeable, and glorious, it is not only unsearchable to humane reason, but Christians themselves that have the Spirit of God in them, cannot search the depth of them, because wee have the spirit but in measure▪ we see then what excellent riches wee have by the poverty of Christ.

Quest.Was there no other way to make us rich but by Christs becomming poore?

Answ.God in his infinite wisedome ordeyned this way,We are inriched by Christs poverty. he thought it best, wee may rest in that; but besides to stay our mindes the better, we were to be restored by a way contrary to that we fell,11Because wee fell by pride. wee fell by pride; wee must be restored by humility, wee would bee like GOD, GOD to expiate p. 23it must become like us, and take our nature, and suffer in it.

Then againe,22We must be restored by satisfaction. God would restore us by a way sutable to his own excellency every way, wherein no Attribute of his might be a looser: he would bring us to riches and friendship with him, by a way of satisfaction to his justice, that wee may see his justice shine in our salvation (though indeed grace, and mercy triumph most of all, yet notwithstanding) justice must bee fully contented. There was no other way wherein wee could magnifie so much the unsearchable, and infinite wisedome of God (that the Angels themselves prie into) whereby justice and mercy seeming contrary Attributes in God, are reconciled in Christ: by infinite wisedome, justice, and mercy mee…e together, and kisse one another, justice being satisfied, wisedome is exalted; but what set wisedome on worke: the grace, and love, and mercy of God, to devise this way to satisfie justice, it could not have beene done any other way: for before we could be made rich, God must be satisfied reconciliation supposeth satisfaction, and there could bee no satisfaction but by blood, and there could bee no equall satisfaction, but by the blood of such a person as was God. Therefore Christ must become poore to make us rich, because there must bee full satisfaction to divide justice, and all his precious poverty before his death, his incarnation, his want, his being a servant, &c. all was part of his generall humiliation, but it was but to prepare him for his last worke, the upshot of all, p. 24is death, which was the worke of satisfaction.

Else we could not have the spirit.Againe, all the inherent part of our riches, infused into our nature, it comes by the Spirit of God: now the Spirit of God had not beene sent, if God had not beene satisfied, and appeased first: because the holy Ghost is the gift of the Father, and the Son, he comes from both; therfore there must be satisfaction, and reconciliation before the Holy Ghost could be given, which inricheth our nature immediately; the immediate cause of sending the Holy Ghost, it is Christs comming in our nature: Now if God had not beene satisfied in his justice, he would never have given the Holy Ghost which is the greatest gift next to Christ, therefore Christ became poore to make us rich, that wee might have the Holy Ghost shed in our hearts.

No riches by Christ without union.Now al these riches that we have by Christ, it supposeth union with him by faith, as the riches of the wife supposeth marriage; union is the ground of all the comfort we have by Christ; our communion springs from union with him, which is begun in effectuall calling, as soone as we are taken out of old Adam, and ingrafted into him, all becomes ours. Christ procures the spirit, the spirit workes faith, faith knits us to Christ, and by this union we have communion of all the favours of this life and the life to come: therefore I say all is grounded upon union by the grace of faith. Christ married our nature that we might be married to him by his spirit: and untill there be a union, there is no derivation of grace, and comfort. The head onelyonly hath influence to the members that are knit p. 25unto it: therefore Christ, … our nature, that he might not onelyonly be a head of eminency (as he is to Angells) but a head of influence: Now there must be a knitting of the members to the head, before any spirits can bee derived from the head to the members: therefore the Apostle saith, that Christ is our riches:Colos. 1.27.Col 1:27 but it is as he is in us, To whom God would make knowne, what is the riches of this mystery among the Gentiles: Christ in you the hope of glory. Christ is all to us, but it is as he is in us, and we in him, we must be in him as the branches in the Vine, and he in us as the Vine in the branches: so Christ is the hope of glory, as he is in us. We must labour therefore by faith to he… made one with Christ before we can think of the settings with comfort.

And when by faith we are made one with Christ, Freedom from evill by Christ.then there is a spirituall communion of all things. Now upon our union with Christ, it is good to think what ill Christ hath taken upon him for me, and then to thinke my selfe freed from it, because Christ that tooke it on him, hath freed himselfe from it: whatsoever he is freed from, I am freed from it, it can no more hurt me then it can hurt him now in heaven: therefore when I thinke of sinne, and hell, and damnation, and wrath, I see my selfe freed from it in Christ, he became poore to take this away from me, my sins were laid on him, and hee is justified and acquitted from them all, and from death, and the wrath of God that he under went, and I am acquitted in him by vertue of my union with him, and the Divell can no more prejudice the salvation of a believer, then he can pull Christ out of heaven.

p. 26And as wee see our …ves …eed from all ill i… Christ,Conveyance of all good. so for all good, …ee it in him first, and conveyed by him to us: whatsoever hee hath, I shall have, he is risen, and ascended, I shall therefore rise, and ascend, and fit at the right h…nd of God for ever with him, … shall be for ever with the Lord: let us see our riches in him, he is rich first as the head or first fruits, and then wee as the lumpe afterwards, the first fruits were sanctified, and then the lumpe, the first fruits are glorious, and then the rest after; whatsoever we looke for in our selves, see it in him first, and then the consideration of a Christian condition, is a comfortable consideration. Take … Christian in all conditions whatsoever, if he be poore, Chris… … poo… for him, that his poverty might not …ee a … to him: if he be poore, Christ was rich to make him rich in the best riches, and to take the sting out of poverty, and to turne it to his good: if he be abased, Christ was abased for him, to sanctifie his abasement; let us labour to see it … curse taken a way in every thing, and not onelyonly so, but to see a blessing in all, being made … then it will be a comfortable consideration▪

Object.But it may bee objected; wee see no such thing, we see Christians are as poore as others?

Answ.The best riches of a Christian are un…een…, they are unknowne men,Christians rich…s hidden as wee say of a rich man that makes no shew of his riches, hee is an unknowne man. It is said of Christ, all the riches of wisedome are hid in Christ, that that is hidden is not seene, so the riches of a Christian▪ they are hidden. As p. 27Christ was rich when he was upon earth, hee was rich in his fathers love, and in all graces, but it was a hidden riches, they tooke him to be a poore ordinary man: so a Christian hee is a hidden man, his riches are hid, he hath an excellent life, but it is a hidden life, our life is hid with Christ in God, it is not obvious to the eye of the world, nor to himselfe oft times in the time of desertion, and temptation.

But you will say;Object. for outward things wee see Christians are poore now, as there were poore Christians in Saint Pauls time.

It is no great matter;Answ. the riches we have, especially by Christ,Christians riches chiefly spirituall. are spirituall in grace here, and glory hereafter; hee came to redeeme our soules here from sinne, and misery, and hee will hereafter come to redeeme our bodies and invest them into the glory that we have title to now by him.

Yet also for outward things a Christian is rich, though they bee not the maine, yet they are the viaticum, provision in his journey, and he shall have enough to bring him to heaven, feare not little flocke, it is your fathers will to give you a kingdome, surely if he will give them a kingdome, they shall not want daily bread, upon seeking the kingdome of God these things shall bee cast in unto them.

Againe,Christ provides for his. put case a Christian bee poore, hee is rich in Christ, and he beares the purse, what if a child have no money in his purse, his father provides all necessaries for him, hee is rich as long as his father is rich; and can we be poore as long as p. 28Christ is rich, being so neere us, being our head? we shall want nothing that is needefull, and when it is not needfull, and for our good, we were better be without it.

Want of outward comforts supplied.Againe, he must needs be rich, whose poverty, and crosses are made riches to him. God never takes away, or witholds outward blessings from his children, but he makes it up in better, in inward: they gaine by all th…ir losses, and grow rich by their wants: for how many are there in the world that had not beene so rich in grace, if they had had abundance of earthly things? so that though they bee poore in the world, they are rich to God, rich in grace, rich in faith, as Saint Iames saith: The greatest grievances and ills in the world turne to a Christians sicknesse, and shame, and death: the Spirit of God is like the Stone that men talke so of,Simile. that turnes all into gold, it teacheth us to make a spirituall use and to extract comfort out of every thing, the worst things we can suffer in the world, all things are ours (as I said before) even Sathan himselfe, the Spirit of God helpes us to make good use of his temptations to cleave faster to the fountaine of good.

Christians rich in promises.Againe, though a Christian bee poore, yet hee hath rich promises, and faith puts those promises in suite, and presseth God with them. If a man have bonds, and obligations of a rich man, hee thinkes himselfe as rich as those bonds amount to. There is no Christian but hath a rich faith, and rich promises from God, and when he stirres up his faith, he can put those promises in suite (if it p. 29be not his owne fault) in all his necessities: therfore a Christian cannot be so poore as to be miserable. I know flesh and blood measureth riches after another manner. But is not he richer that hath a fountaine, then he that hath but a cesterne? A man that is not a Christian though he be never so rich, he hath but a cesterne, his riches are but few, they are soone searched: but a Christian though he bee poore, his riches are unsearchable. An other man, though he be a Monarch, his riches may bee reckoned, and cast up, it is but a cesterne, and such riches as he cannot carry with him: but a Christian hath a fountaine, a Mine that is unsearchable in the rich promises of God.

Againe, a Christian though hee bee never so poore,Christians have a rich pawne. yet hee hath a rich pawne, saith Saint Paul, if he spared not his owne Sonne, but gave him to death for us all, how shall be not wit… him give us all things? If hee have given us such a pawne as CHRIST, who is riches it selfe, shall he not with him give us all other things? we have a pawne that is a thousand times better then that we neede: wee want poore outward things, but wee have Christ himselfe for a pawne.

Lastly,Poverty a part of our riches. sometimes God sees that poverty, and want is this world in part of our riches, that it is good for us, and what is good for me is my riches; if poverty be good for me, I will be poore that I may be humble, humility is better then riches; if I bee in any want, if I have contentment, it is better then riches if I fall into trouble, he will give mee patience that is better then friends: A man p. 30may have outward things, and be naught: but he that wants outward comfort, and hath supply in his soule, is it no better? therefore take a Christian in any condition he is a rich man, and this riches wee have by the poverty of Christ: hee became poore that wee through his poverty might be made rich.

Vse 1.We see here then that a Christians estate is caried under contraries,A Christians state in contraries. as Christ was, hee was rich, and became poore, hee caried his riches under poverty, he was glorious, but his glory was covered under shame, and disgrace: so it is with a Christian, he goes for a poore man in the world, but he is rich, he dies, but yet he lives, hee is disgraced in the world, but yet hee is glorious. As Christ came from heaven in a way of contraries: so wee must be content to goe to heaven in a seeming contrary way. Take no scandall therefore at the seeming poverty, and disgrace, and want of a Christian, Christ himselfe seemed to bee otherwise to the world then hee was: when hee was poore, he was rich, and sometimes he discovered his riches: there were beames brake forth even in his basest estate, when he died, there was nothing stronger then Christs seeming weaknesse, in his lowest abasement he discovered the greatest power of his God-head: for he fatisfied the justice of God, he overcame death, and his Fathers wrath, he triumphed over Sathan, hee trod on his head, (what hath Sathan to doe with us when Gods justice is satisfied) so that his hidden glory was discovered sometimes; so there is that appeares p. 31in the children of God, that others may see them to be rich if they did not close their eyes: but we must be content to passe to heaven as Christ our head did, as concealed men.

Againe,Greatnesse of Christs love. here is matter, not onelyonly for us men, put for the Angells of heaven to admire and wonder at this depth of goodnesse, and mercy in Christ, that he would become poore to make us rich by his poverty: see the exaltation of his love in this, saith Saint Bernard well, ôh love that art so sweete, why becamest thou so bitter to thy selfe!Bernard. whence flowed Christs love, and mercy that was so sweete in it selfe, that it should be onelyonly sowre, and bitter to him from whence it had his rise, and spring? his love that is so sweet to us, it became bitter to him, he indured, and did that that we should have done, and suffered. There be some men that will doe kindnesses, so that themselues may not be the worse, so that they may not be the poorer, that they may not be disgraced, or adventure the displeasure of others: but Christ hath done all this great kindnesse for us, by being poore for us, by taking our nature, our poverty, our misery: he doth us good in such a way as that hee parted with heaven it selfe for a time, and with that sweete communion that hee had with his Father, the dearest thing to him in the world: he parted with it for ou… sakes, that made him cry out, my God, my God, why hast thou forsaken me? hereupon he made us rich in a way that cost him something.

And let us be thankefull to him in a way that may cost us something,How to bee thankefull to Christ. let us bee content to bee abased p. 32for him, to doe any thing for him, hee descended from heaven to the grave, as low as hee could for us: let us descend from our conceited greatnesse for him, can wee lose so much for him, as he hath done for us? what are our bodies, and soules in comparison of God? It was God that became poore for us, wee cannot part with so much for him, as he did for us. And then we are gainers by him if wee part with all the world, whatsoever wee doe for him, I will be yet more vile for the Lord, saith David, hee became vile for us, he became a sinner, and of no reputation, and shall not we be vile and empty for him? certainely we shall if we have the Spirit of Christ in us, it will worke a conformity. If hee had stood upon termes, and disdeyned the Virgins wombe, and to become poore for us, where had our salvation beene? and if we stand upon termes when wee are to suffer for him or to stand for his cause; where will our comfort be? surely it is a signe wee have no right by the poverty of Christ, unlesse wee bee content to part without Isaac, with the best things we have, when he calls for it.

If we be rich by Christs poverty, much more by his riches.Againe, hath the poverty of Christ made us rich; what will his riches doe? Could hee save us when hee was at the lowest, when hee was on the Crosse, and satisfie divine justice by his death; what can he doe for us now hee is in heaven, and hath triumphed over all his enemies? what can we looke for now by his riches, that have so much by his poverty? therefore we may reason with the Apostle, Rom. 5.10.Rom. 5.10.Rom 5:10 If when we were enemies p. 33wee were reconciled to God by the death of his Sonne; how much more being reconciled shall wee bee saved by his life? It is a strong argument, not onelyonly as it hath respect to us, because there is more likelihood that any good should be done for us now when we are reconciled to God, than before, when we were enemies: but also as it hath respect to Christ, since he hath stucke not to reconcile us to God by his death, cannot bee unwilling to save us by his life: and he that was able to redeeme us by dying for us, is more clearely and evidently powerfull to save us now he lives and reignes triumphantly in heaven. For, is not he able to preserve us, to protect us, and invest us into the glory that he hath purchased for us; he that did so much for us in the time of his abasement, will he not preserve the riches he hath gotten for us? Is he not in heaven in majesty, to apply all that he hath gotten? Is he not our intercessor at the right hand of God, to appeare before God for us to make all good? Certainly he will preserve that which he hath procured by his death.

It is a disabling of Christ to thinke of falling away from grace: he is able to maintaine us in that glorious condition that he hath advanced us to: especially, considering that he is now in heaven, and hath laid aside the forme of a servant; all his humiliation, except our humane nature, that for ever hee hath united to his person, but all other things of his abasement he hath laid them aside, he is able perfectly (not only to save us, as by his death: but) to apply all that he hath gotten, and p. 34preserve us to life everlasting. We are kept by the power of God, to that glory that Christ hath purchased by his death. Therefore why should we feare (for the time to come) falling from grace or the want of that that is good; is not Christ able to maintaine that that he hath gotten? Let us raise our hearts with this consideration, what Christ can doe now in glory, when his poverty could do thus much.

Not to despise men for poverty.Againe: let us despise no man for his poverty: for Christ was poore to make us rich: and as those that despised Christ, and esteemed him not, but hid their faces from him, because he grew up as a root out of a dry ground, because there was no beauty in him, that is, because of his poverty, because he was a Carpenters sonne, they despised by this means the Lord of Glory: so those that despised his poore members afterward that wandred up and downe in sheepskins and goatskins, being destitute and afflicted, Heb. 11.38.Heb 11:38they despised Gods jewels, his choice favourites, of whom the world was not worthy. Let not the brother of low degree be cast down, because he is poore; nor let not the brother of high degree be lifted up, because he is rich: for if riches had been the best thing, Christ would have been outwardly rich: but Christ was poore, to shew us what are the best riches, and that the riches of this World are but things by the by, Seek the kingdome of God, and all other things shall be cast on you, by way of addition and supplement. The true riches of a Christian are spirituall; Christ did not become poore to make us rich in this world, to make us Kings p. 35and Emperous,Christ came not to purchase outward riches and Great Men here, but to make us rich spiritually, and to have such a moity of earthly things, as may serve as a Viaticum to bring us to Heaven: the maine riches of a Christian are spirituall and eternall in grace and glory. In popery, they live as if Christ came to make them Lords of the World; to usurpe jurisdiction over Kings and Princes: Christ came to make us rich in another manner. S. Peter saith, Silver and gold have I none, but his successors cannot say so. Christ came not as a servant to make us Lords here: much lesse to set us at liberty to live after the flesh,Digression, concerning the feast of Christs Nativit… and to doe what we list. No, the end of Christs comming was to take away sinne, to destroy the workes of the Devill. The common course at this time, and develish practise of many, overturnes the end of Christs comming, as if he came not to destroy, but to let loose the workes of the Devill▪ to let us loose to all licentiousnesse; he came to b…ing us to God, and not to give us liberty in courses to runne further from God. But that by the way. Christ (as I said) cam… not to make …s rich in the things of this life: for doe but consider a little of outward riches, what be they?

They are not our owne,11They are not our owne. Luke 16.Luke 16 as Christ sai…h, Luk. 16. We are but S…ewards, and we must give a strict account ere long how we have used them.

And as they are not our owne,22They are not true riches. so they are not true riches, because they make not us rich. Wee usually call a poore man, a poore soule; a poore soule may be a rich Christian, and a rich man may have a poore soule, naked and empty of spirituall p. 36riches.11They make not a man better. These are not true riches, because they make not a man better; they may be a snare to him, and make him worse, and puffe him up: as every graine of riches hath a vermine of pride, and ambition in it. Charge rich men that they bee not high minded: they may make a man worse, they cannot make him better. Can that be true riches that makes a man poorer, that hath not a gracious heart? Surely no: these riches oft times are for the hurt of the owners:Simile. men are filled as Sponges, and then squeezed againe; are these true riches that expose a man to danger? True riches are such as not only we may doe good by, but they make us good. Grace makes us better, it commends us to God. All the riches in the world doe not commend us to God. It is said of Antiochus a great Monarch, he was a vile and base person, because he was a wicked man. There is no earthly thing can commend a man to God, if he be naught, if he have a rotten prophane heart.

22A man out-lives them.Againe, they are not true riches, because a man out-lives them: death s…rues him out of all: death comes and examines him when he goes out of the world, and will suffer him to carry nothing with him.Simile. If a man come to another mans Table, and think to carry away his plate, or any thing else, he will be stayed at the gate, and have it taken from him. Nothing we brought into this world, and with nothing we must goe out; and are they true riches that determine in this life?33They are not proportionable to the soule.

Then againe, these riches, they are not proportionable to the soule of man: when the soule of p. 37man hath the image of Christ on it, nothing will satisfied it but spirituall things: there is nothing in the world will satisfie a gracious soule, but grace and glory. It is only grace, and the spirituall things by Christ, that are the true riches, that make us good, and continue us good, and continue with us, wee carry them to Heaven with us. Therefore, as the Apostle saith, we should desire the best things, labour for the best portion, that shall never be taken from us. When we have many things in this world set before us; shal we make a base choise? as the Gadarens, to save their Hogs, they would loose Christ: shall wee make choice of poore things, and leave grace, and Christ? No, since we have judgement to make a difference, let us make a wise choice; judgement is seen in choice of different things: for though these things bee good, yet they are inferiour goods; and we loose not these things by labouring for grace, and the best things; the best way to have these things, is to labour for the best things. Solomon desired wisedome, and he had riches too. Let us seeke the kingdome of God, and these things (as far as they be needfull) shall bee cast on us. These are the truths of God: Therefore let us be ashamed that we discover our ignorance by making a base choice, and let us labour to choose the best things: Christ became poore to make us rich in the best things, to make us rich in grace, in joy, in peace, and comfort, &c.From what ground to esteeme our selves and others.

Therefore let us esteeme our selves, and others highly from hence, and let us not judge by appearance p. 38when Christ was put to death, how did the World judge him? A miserable man, a sinner: because they judged by appearance; so it is the lot of Gods children (though they be never so rich) yet those that looke upon their outward condition, that judge by appearance, because they are outwardly poore: they think they have no riches at all, but judge not by appearance: as Christ saith: the life that we have is hidden, our happinesse and riches are hidden with God; yet those that we have now are worth all the world. Is not a little peace of conscience, and joy in the Holy Ghost, and assurance that God is ours, worth all worldly things? The least measure of grace and comfort, is worth all and yet what we have here is nothing to that we shall have in Heaven.

Our own fault if we want spirituall riches.We may be ashamed the best of us all, that we live not answerable to our estate. Wee are oft times poorer in grace then we need to be; having such a Fountaine so neare us, to perish for thirst; to be at a feast, and to perish for hunger; to be at a Mine, and to come away beggers. It is a signe we want spirituall senses, it is a signe of infidelity, that we are not capable of our spirituall wants; that we should professe our selves to be Christians, to be members of Christ, and yet have no grace, no spirituall ornaments, no garments to hang on our soules, it is a signe there is no union, because there is no communion. We draw nothing from Christ, we are Christians without Christ, we have no anointing from Christ. Let us take heed that we be not titular Christians, to have only the name of p. 39Christians: let us labour to be Christians indeed, and for that end consider, what was the end why Christ became poore, to make us rich; why should we frustrate his end?

Therefore let us search what riches wee have from Christ,To examine what riches we have from Christ. whether our debts be paid; whether, our sins be forgiven; we may know we have our sins forgiven, if we have sanctifiing grace: God never payes our debts, but he gives us a stock of grace; let us examine therefore what riches we have.Christians are rich and know it not. Some Christians are rich, but they are deceived in their owne condition; they think they are poore and beggerly, and have nothing, when they are rich: what is it that deceives them?

Sometimes it is, because they have not so much as others, therfore they think they have nothing, not considering the degrees in Christianity▪

Or because they have not so much as they would have; as a covetous man he alwayes lookes forward, he is never satisfied; so a Christian out of a spirituall covetousnesse, by looking to that he wants, forgets that he hath.

Sometimes a Christian in case of temptations' and desertion, conscience may suggest his wants altogether, God wil humble him this way, though it may be an error in conscience, yet I would there were more of this kinde; such people are to bee encouraged, as in Revel. 2, Thou sayest thou art poore,Rev. 2.Rev 2 and the world thinkes so, but thou art rich: so there are many that are poore in their owne conceits, that think they have nothing, but indeed they are rich, and they discover their interest in p. 40the true riches, by their desire, and hungring and thirsting after grace, by their care to please God in all things; to approve themselves to God, to doe nothing against conscience, by their care in using the meanes of salvation, and their walking circumspectly; a man may see and discover their riches in their carriage: and if there be he least degree of grace, it is great riches: in regard of inferiour things, though it be little in regard of that wee shall have in Heaven. Let us search what wee have, that we may walke thankfully, and comfortably. We see worldly men how they set themselves out in a little riches, and swell in their owne conceits. A Christian hath that that is infinitely better, and shall hee alway droope and be cast downe? If he be a sound Christian that hath any goodnesse in him,Why Christians are so poor in grace. let him walk a comfortable and cheerfull life, answerable to his riches. We account them base minded men, that being very rich, yet they live as if they had nothing: so Christians are too blame, that having great riches in Christ, they live as uncomfortably as if they had none. What is the reason (Christ being so rich) that Christians have no more grace? Sometimes it is because they search not their owne estates for good, as well as bad. And then they doe not empty themselves enough, that Christ may fill them. They are not thankfull enough for that they have; for thankfulnesse is the way to get more.

Quest.How shall we carry our selves that we may improve Christs riches; to be made rich in grace by him?

p. 41First let us labour for the emptying grace of humility,Answ. How to improve the riches by Christ. which will empty the soule, and make it of a large capacity to containe a great measure of grace: God fils the hungry with good things, he resists the proud, but he gives grace to the humble: let us labour to see our wants and necessities,11Humility. and the vanity of all earthly things, and then we shall be fit to receive grace.

And then labour to see the excellency of the grace we want,22See the excellency of grace and that will stretch and inlarge our desires. And withall see the necessity of grace: we must have faith, hope, and love, we cannot live as Christians else: we must have contentation, we shall live miserably else: we cannot be like Christ without grace,

And withall know that Christ is rich for us:33Know Christs riches for us. he hath not only abundance of the Spirit, but redundance to overflow to us his members; as the head hath redundance of spirits, and senses for the use of the whole body, it sees, and feeles, and smels, for the use of the whole body: whatsoever Christ hath, he hath for us. Let us labour to know our riches as we are Christians; as we grow in other things, so to be acquainted with that we have in Christs. As Children that are heires to great things; at the first they are ignorant of what they have; but as they grow in yeares, so they grow in further knowledg of that that belongs to them, and they grow in spirit answerable and suitable to that they shall have: let grace agree with nature in this, let us desire to know our riches in Iesus Christ.

p. 4244To make use of them for our selves.And not only know that they are ours, but use ours to our own good, and benefit upon all occasions. If we offend God, as every day we doe, make use of our riches in Christ for the pardon of our sinnes; he is full of favour, he is our High Priest, he makes intercession for us. If we want knowledg, he is a Prophet to teach us by his spirit. If we finde our natures defiled, and want power over our corruptions, he is a King to guide and lead us (in the midst of all our enemies) to Heaven. If we finde our consciences troubled, consider what peace we have in Christ. If we want outward things, let us consider we are under age: great persons enjoy not their inheritances when they are under yeares: if God dispense outward things to us, it is for our good: if he send poverty and disgrace, it is for our good, to fit us for a better state. God in his infinite wisdome knowes better what is good for us, then we doe for our selves. In the want of any thing, let us beleeve that Christ is given as a publike treasure to the Church. Thus we may improove the grace and riches we have in Christ.

To make good use of recreations.Againe, let us labour to make a good use of every favour we enjoy, of our liberties and recreations, we have all by the poverty of Christ; therefore let us use them in a sober manner, (not as the fashion is) to cast off all care of Christ, to powre out our selves to all licentiousnesse. Let us consider, this liberty and refreshing that I have, it is from the blood of Christ; as Davids Worthies when they brake through w^th the danger of their p. 43lives to get him water: Oh (saith he) I will not drink it, it is the blood of these men: so whatsoever liberties and good things I have, I have it by the poverty of Christ, by the blood of Christ, and shall I misuse it?

And certainely it will make us esteeme more highly of our spirituall priviledges then of outward,Whence to esteeme of our priviledges. considering they cost Christ so deare. He became poore, to set us up when we were utterly banckrupt; he stripped himselfe of all, to make us rich; shall we not therefore esteeme and use these things well? And when we are tempted to sinne, this will be a great meanes to restraine us: I am freed from sinne by the blood of Christ, shall I make him poore againe by committing sinne? Shall I wrong him now he is in Heaven? The Iewes despited him on earth in the forme of a servant; but our sins are of a higher nature, of a deeper double dye, we sin against Christ in Heaven, in glory. When we are tempted to sinne, this consideration will make us ashamed to sin, since Christ hath bought our liberty from sinne at such a ra…e: shall we make light of sinne that cost him his deare bloud, and the sense of his fathers wrath? that made him cry out, My God, my God, why hast thou forsaken me? It is impossible that any man should powre out himselfe to sin that hath this consideration. Christ became poore, that we through his poverty might be made rich.

The next thing is the ground or spring from whence all this comes,All our riches from Christs grace. it is from grace: you know the grace of our Lord Iesus Christ. It was his p. 44meere grace. There was nothing that could compell him; God the Father could not compell him, because he was equall with his Father; being God there was an equality of essence.

And then, what was there in us that should move him to abase himselfe so low; was there any worth in us? No, we were dead: was there any strength in us? No, we were dead in sins: was any goodnesse in us? No, we were Christs enemies: was there any desire in us? No, we were opposite to all goodnesse in our selves, there was no desire in us to be better then we were: if God should have let us alone to our owne desires, we were posting to Hell. It is the greatest misery in the world, next to Hell it selfe, to be given up to our owne desires: A man were better to be given up to the Divill then to his owne desires, he may torment him, and perhaps bring him to repentance; but to be given up to his owne desires, leads to Hell. It is meerely of grace, grace; it was the grace of God the Father that gave his Son,Grace what it is. and it was grace that the Son gave himselfe. What is grace? It is a principle from whence all good comes from God to us. As God loves us men, and not Angels, it is Philanthropia: as Gods affection is beneficiall to our nature, so it is love: as it is to persons in misery, so it is mercy: as it is free without any worth in us procuring it, so it is grace. It is the same affection, only it differs outwardly in regard of the object. Hence we see that Christ must be considered as a joynt cause of our salvation with the Father.Christ a joynt cause of our salvation. It is, the grace of our Lord Iesus Christ, you see here p. 45he became poore to make us rich. Indeed he was sent and anointed, and sealed, and had authority of his Father, yet notwithstanding his joynt grace, and consent went with it: Therefore he was a principle (as Chrysostome speaks) with a principle, he differs nothing at all from his Father,Chrysost. but in order of persons: first the Father, and then the Sonne, both being joyntly God, and both joynt causes of the salvation of mankinde. The Father chose us to salvation, the Sonne paid the price for us, and the Holy Ghost applyes it, and sanctifies our natures; God the Father loved the world, and gave his Sonne, Christ loved the world, and gave himselfe, he loved mee, and gave himselfe for mee, saith S. Paul. Therefore wee should think of the sweet consent of the Trinity, in their love to mankinde: so the Father loved us, that he gave his Sonne; so the Sonne loved us, that he gave himselfe; so the Holy Ghost loves us, that he conveighs all grace to us, and dwels in us, and assures us of Gods love.

Wee must not thinke of Christ as an underling in the worke of salvation; hee is a principle (in the worke) from his Father. The grace of our Lord Iesus Christ it is the cause of all. It was the cause why hee was man: It is the cause of all grace that is in us: that that is the cause of the cause, is the cause of the …hing caused. The grace of Christ is the cause of all in us: because it was the cause of Christs suffering, from whence we have grace. Grace was the cause that Christ was man, and that he suffered: p. 46therefore it is the cause of grace in us. Christ was a gift, the Father gave him, and he gave himself. If thou hadst knowne the gift of God (saith Christ to the Woman of Samariah,) Oh it is the greatest gift that ever was.

How to think of the …ersons in Trinity.Therefore when wee thinke of any one of the Persons in the Trinity, we must not exclude the rest, but include all, which is a comfortable consideration: because there is a sweet union of all the three Persons in the great work of salvation. As Christ saith, I in the Father, and the Father in me; not in essence alone he is God, and I am God, but I am in the Father, and he in me; I consent with the Father, and the Father with me; we both agree in the great worke of salvation.

Therefore we should returne the glory of all the good wee have to God the Father, and to Christ:Revel. 5.6.Rev 5:6 and as it is in Revel. 5. Worthy is the Lambe, because he hath redeemed us. When we think of the good we have by Christ, worthy is the Lambe, because he shed his blood for us. The Lambe of God that takes away the sinnes of the 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 S…nne, as the Apostle saith, In Christ we behold the p. 47glory of God; therefore what he saith of Christ, here tends to the glory of the Father.

Christ not only as God,Christ the meritorious cause of grace. is gracious, and was willing to the wo…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,Christs abasement voluntary. 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;All we have of Christ is by grace. or when we think of Heaven or of any blessing by Christ, al comes under p. 46duplicate page p. 47duplicate page p. 48the notion of grace, because all comes from meere favour.Foure descents of grace. 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 p. 49that 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.We are justified by grace, how meant.

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,Grace twofold 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,Simile. 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 p. 50wil 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:Iohn 17.John 17 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. I rather speak of positive truths, to see Gods grace and favour (and blesse God for it) in every thing we have.

How to value blessings.Doth all that we have in Christ, come from grace, the grace in us, and comforts, and outward things meerely from grace? Then esteeme them p. 51more from the spring from whence they come, then for themselves. The necessaries of this life, food, and raiment, they are but meane things in themselves: but if we consider what spring they come from, from the blood of Christ that hath purchased them, and from the grace and love of Christ: grace will adde value to them: grace will make all sweet that we have, when we can say, I have this from the grace of God: as Iacob said, These are the children that God hath given me of his bounty and grace. This is the provision, the helpe, and comfort, that I have from the grace of Christ: for the same grace that gives Heaven, gives necessaries and daily bread. Let us look on every thing, and put the respect of grace upon every thing. It is grace that we meet with afflictions wherby we are corrected; God might have let us goe on in the hardnesse of our hearts; looke upon every thing as a fruit of Gods grace and favour. What is the reason that we are no more thankful for common benefits? Because we looke not on them as issuing from grace. Take away grace the free favour of God, extract this quintessence; take the love of God out of things, what are they? Let a man be rich, if he have it not from the love and mercy of God, what will all be in time, but snares? Let a man be great in the world, if it be not from the grace of God, what is it? As God saith, I will curse you in your blessings: without grace we are cursed in those things that else are blessings: take grace from Adam in Paradise, and Adam is afraid in Paradise, and hides his head. Take the favour p. 52of the King from Haman and nothing will do him good: take the favour of the King from Absalom, and all other liberties that he had are nothing worth, when he must not go to the Court: so take the grace and favour of God away that sweetens all, they will prove snares, and we shall finde by experience that God will curse us in all our blessings. Let us labour therefore to have a sensible feeling of this free grace and mercy of God in Christ.

Christs grace fruitfull.And (to adde this further) the grace of Christ, it is a fruitfull grace, it is a rich grace, as the Apostle saith here, you know the grace of our Lord Iesus Christ, who became poore to make us rich by his poverty. The favour of God and Christ, it is no empty favour;Simile. it is not like the Winter Sunne that casts a goodly countenance when it shines, but gives little comfort and heat. Many men, give sweet and comfortable words, but there is nothing followes, it is but a barren favour. It is not so with Gods favour, to give only a shining countenance but no warmth: no, saith the Apostle, you know the grace of our Lord Iesus Christ, who though he were rich, he became poore. It was a grace that made him empty himselfe of himselfe, to make us full; it made him poore to make us rich; he abased himselfe to make us glorious. As is the man, so is his strength, (saith the Proverbe) so, as is the person, such is the favour and good will we expect from him. Now Christ being so potent a person, being God and man, his grace must needs be wondrous rich, suitable to his greatnesse. If God will p. 53free a man, he will free him from all miseries; if he advance a man, he will advance him to Heaven; if he will punish a man, he will punish him to hell; his wrath shall seise on him for ever; what hee doth, he will do like a God; the grace of Christ, it is a powerfull rich grace.How to know we are in Gods favour.

Therefore let us examine our selves, am I in the favour of God and of Christ? if I be, surely it is a rich favour, it tends to the best riches, he became poore to make me rich. Where is my faith, my love, my hope, my contentation, my patience and victory over temptations and lusts? Is it a dead favour? Am I in the favour of Christ, and finde no fruits of it? Certainly it is but an illusion, therefore as yet I am not in the compasse of Christs favour. Therefore I must wait in the use of meanes, and humbling my selfe, he gives grace to the humble. And with a sense of our spirituall poverty, let us pray to God to shine on us in Christ, that wee may finde the fruit of his love inriching us with grace. Oh that my faith, and hope, and grace, were more! Oh, let this evidence that I am in thy favour, by the fruits of it, that I may finde those riches that thou hast procured by thy poverty. And let us not rest till we finde the fruits of this grace (though not alway in the comfort, yet) in the strength and ability, that wee may performe, in some measure, what is required. Though we have not much of the comfort that we desire, yet if we have strength, we have that that is better. It is better to have grace then comfort here: God reserves that for another world. But let us alwayes looke p. 54for one of them, either sensible peace and joy, o… if not that, yet strength against our corruptions, and ability to doe God service in some measure; to do something above nature: holy desires, and ability, and strength, they come not from nature, but from the favour of Christ: therefore having these, I know I am in the love of Christ: these are favours that hee bestowes onelyonly upon his owne; favours of the left hand he gives to castawayes: but his speciall favours, the riches of grace, he gives only to his children. Therefore let us labour to finde somewhat wrought in our natures, that may evidence to us, that we are in this rich favour of God.

Not to despaire, Christs grace is free.Lastly, this grace of Christ being free (that we neither desired it, nor deserved it;) why may not Manasses take hope as well as David: if he submit himselfe, though hee were so horrible a sinner as he was? Why may not Paul a persecutor finde mercy as well as Timothy, that was brought up to goodnesse from his youth? It is free: therefore let no man despaire that hath beene a wicked liver in former time. The best stand in need of grace, and it is of grace that they are what they are, as S. Paul saith, By grace I am that I am; and the worst, if they come in and submit themselves, and take Christ for their Lord, and submit to his government, and will be ruled by his word and Spirit, and not continue to live in rebellious courses, they may partake of this grace.

But againe, let none presume; for though it be free grace, yet we must confesse our sinns, and forsake p. 55them, or else we shall find no grace: we must be poore in Spirit, and sensible of our misery: for God inricheth those that are empty and poore, The rich he sends empty away. We must sue to God for grace by the Spirit of grace; and take heed that we turne not these offers of grace to occasions of wantonnesse, and so divide Christ, to take out of Christ what we list, and leave what we list: we must know that Christ as he is our Iesus to save us, so he is our Lord, as he saith here, The Lord Iesus Christ: we must submit to him for the time to come, and then we shall finde experience of his sweet grace.

The next thing I obserue briefly, is that This grace must be knowne.Doct. 5.

Saith the Apostle here,Grace may be knowne. you know the grace of our Lord Iesus Christ. A man may know his riches, he may know his interest in Christ. The Apostle useth it here, as an argument to perswade them to good works: that that is used as an argument, must be knowne before the thing can be perswaded. A thing cannot be made light by that which is darker then it selfe: but the Apostle here useth this as an argument, you know the grace of our Lord Iesus Christ, so that these truths are taken for granted, That all grace comes by the poverty of Christ. And then that we may know our selves to be interessed in it, that Christs poverty was for us. A man that is a true Christian may know his share and interest in the grace of Christ: or else how should he be perswaded by this as an argument, if he know it not? Or how shall he be comfortable, excep… p. 56he know that he hath interest in Christ? It may be knowne out of the Scriptures, as a history, that Christ is gracious for matter of fact: the Devils know it as well as we, and Iudas knew it: but hee speakes here of a knowledge with interest; you know it by experience,What knowledge this is. the Spirit witnesseth to your spirits so much, that Christ gave himselfe for you. I know the grace of Christ as mine, as belonging to me, as if there were no man in the world besides: and as this knowledge is with interest, so it stirs up to due. All other knowledge, but knowledge with interest, may stand with desperation; and what good will it doe to know in generall that Christ came to save sinners, and yet go to Hell for all that▪ It is the knowledge that applyes Christ in particular, that saves a man; that knowledge that determines the generall to my owne person. Therefore we must labour for this. Christ was poore for me, He loved me, and gave himselfe for me. The love and free grace of Christ, it may, and it ought to be knowne. We ought to give all diligence, to make our calling and election sure. It may be knowne,It requires good diligence. but it cannot be knowne without a great deale of diligence and selfe deniall. This knowledge is a super-added grace. It is one thing to be a sound Christian, and another thing to know it. A man cannot know it by reflexion, but he must first be good in exercise; he must finde grace working, he must give all diligence to make his calling and election sure to him. It may be sure in it selfe, but it cannot be sure to him without diligence: therefore those that know their estate in p. 57grace, they are fruitfull, growing, carefull, watchfull Christians.

It is no wonder that in these secure times,Cause of doubting. if we aske many whether they know themselves to be in the state of grace upon sound grounds: they wish well, and they have many doubtings. There are many that have the seeds, and the worke of grace in them; but the times are so secure, that they know it not. Vsually it is made knowne to us in the worst times, either in the time of affliction, and temptation, and triall, or after: when wee have fought the good fight, and overcome our corruptions. To him that overcommeth will I give of the hidden Mannah; that is, he shall have a sweet sense of Christ to be Mannah, to be bread of life to him, to him that conflicts and gets the victory over his corruptions. The reason why many feele not that sweet comfort from the Grace of our Lord Iesus Christ; it is because either they doe not conflict with their base corruptions; or if they doe strive, they get but a little ground of them.

And let us take heed of that cold and injurious conceit, as if it were a thing not to be known whether we belong to Christ or no. What, doe we think that Christ would come in the flesh, and become poore, nay become a curse for us, and that he is now in Heaven for us, and all that we should doubt whether we be in his love or no? and that we should not labour to finde our portion in that love? What a wrong is this to the grace of Christ? Is not all his dealing towards us that we might be joyfull in our selves, and thankfull, and p. 58fruitfull to him: and how can this be without some knowledge that our state is good? How can wee live well, and dye comfortably without it? Therefore let us make it the maine scope and aime of our indeavour. Oh the happinesse of that Christian that is good, and knowes himselfe to be so! What in this world can fall very uncomfortably to such a man? Nothing in the world can take downe his courage much: whereas another man that doubts of this can never be comfortable in any condition, he cannot be joyfull and thankfull in prosperity, he cannot be comfortable in adversity: for hee knowes not from what ground this comes, whether it be in love to him or no.

Assurance of salvation, no enemy to good workes.You see from hence likewise, that grace is no enemy to good workes: neither the freedome of Gods favour: being without any merit on our part; nor the knowledge and assurance of salvation: it is no enemy to diligence and to good works, nay it is the foundation of them. The Apostle doth not use it here as an argument to neglect good workes; no he stirs them up by it. If any thing in the world will worke upon a heart that hath any ingenuity, it is the love, and favour, and grace of God: the love of Christ constraineth, the love of Christ as knowne it melts the heart: The knowledge of the grace of Christ, it is very effectuall to stir us up, as to all duties, so especially to the duty of bounty and mercy: for experience of grace, it will make us gracious, and kinde, and loving, and sweet to others. Those that have felt mercy, will be ready to shew mercy: those that p. 59have felt grace and love, they will be ready to reflect, and shew that to others that they have felt themselves. Those that are hard hearted and barren in their lives and conversations; it is a signe that the Sunne of righteousnesse never yet shined on them. There is a power in grace, and grace knowne to assimilate the soule to be like unto Christ, it hath a force to stirre us up to that that is good. Tit. 2.11.12.Titus 2.11.12Titus 2:11Titus 2:12 The Apostle enforceth selfe-denial, a hard lesson, and holinesse to God, justice to others, and sobriety to our selves. What is the argument he useth? The grace of God hath appeared. The grace of God hath shined, as the word signifieth. He meanes, Christ appeared, but hee saith, The grace of God hath appeared; when Christ appeared, grace appeared. Christ is nothing but pure grace clothed with our nature. What doth this appearing of grace teach us? To deny all ungodlinesse and worldly lusts, and to live holily, and righteously, and soberly, &c. Holily, and religiously in regard of God; justly, in regard of men, and not only justly, but bountifully: for bounty is justice. It is justice to give to the poore, With hold not good from the owners, they have right to that we have. Grace when it appeares in any soule, it is a teacher, it teacheth to deny all that is naught, and it teacheth to practise all that is good; it teacheth to live holily and righteously in this present evill world Many men like the Text thus farre, The grace of God bringeth salvation: Oh it is a sweet Text! I but what followes, what doth that grace teach thee? It teacheth to deny ungodlinesse and worldly p. 60lusts, it doth not teach men to follow and set themselves upon the workes of the Devill, but to live soberly, and justly, and righteously in this present evill world. It is said of the Woman in the Gospell,Luke 7.47.Luke 7:47 She loved much, because much was forgiven her: what made that blessed woman so inlarged in her affection and love to Christ? She had experience of the pardon of many sins, and having felt the love of Christ, she loved him againe, And what is the reason that those that are converted from dangerous courses of life, do often prove the most fruitfull Christians? Because they have felt most love and mercy. Who was more zealous then the blessed Apostle. S. Paul? Oh he found rich and abundant love! How large is he in fetting forth the mercy of God: Oh the height, and breadth, and depth! Nothing contents him, no expressions, when he speakes of Gods mercy: because he had beene a wretched man, and found mercy. Let no man be discouraged if he have beene never so sinfull, if he come in. The more need he hath of mercy, the more aboundant God is, as the Apostle saith here, You know the grace of our Lord Iesus Christ. And those that have felt most grace, will bee most wrought on, to shew the fruits of that grace in all good workes, in duties towards God and men.

And if we finde not our hearts wrought on, by the confideration of the grace of Christ apprehended and knowne to this end. We turne the grace of God into wantonnesse, it is a sign of an ill condition; the Scripture speakes nothing but discomfort to p. 61such, that take occasion from the free grace, and infinite, and boundlesse mercy of God, to be loose and carelesse in their lives and conversations; that think it is a time of liberty, and we may doe what we list, (though the tongues of men say not so, nor they dare not for shame, yet their lives speak it) would men else live in swearing, and other debaucht carriage, that is offensive to God and men? Do they know that there is a God, a Christ, and mercy? Doth mercy and grace teach them that lesson? No, it teacheh us to deny such base lives and lusts, and to live holily, and soberly, and justly in this world. Therefore such men are Atheists; either they must not beleeve the Scriptures, or else exclude themselves from interest in mercy: for as yet they are not in the state of grace, in whom the consideration of mercy and grace doth not worke better effects then these.The Gospell forceth strictnesse of life.

The Gospell hath as strong encouragements, and stronger to be good and gracious then the Law. Grace inforceth strictnesse of life more sweetly and strongly then the Law. The Law saith, We must not take the name of God in vaine: and we must be subject to our superiours, and to live chastly, &c. under a curse. Doth not the grace of God teach this as well as the Law, and from a higher ground? It teacheth the same thing by arguments taken from love and grace. A man perisheth by the Law in such sins, but then there is a pardon offered, if men will come under the government of Christ, and lead new lives: but if men refuse, there is a superadded guilt; not only p. 62justice condemnes such wretches, but mercy it selfe: because they refuse mercy upon these termes rather then they will leave their sinfull courses; mercy and justice both meet to condemne such persons. Let us take heed therefore of abusing the mercy and love of God: for then we quite overthrow Gods end in the Gospell: for why doth he conveigh all to us by love, and mercy, and grace, but that it may worke the same disposition againe in us to him? or else we overturne the end of the Gospell: Let us take heed of this as ever we will finde interest in this grace, without which we are the miserablest wretches that live: it were better for us that we had never heard of Christ and the Gospell, then to live in sins against conscience, under the manifestation and publication of grace.

Doct. 6.Now together with the grace of Ch…ist, the Apostle brings the example of Christ,The example of Christ should move us to good. that both may stirre them up to the duties of mercy, and bounty, and fruitfulnesse. Indeed the grace of Christ makes his example more sweet,Christs example, our p…tern. Men willingly looke upon examples.

The examples of great, and excellent Persons.

The example of loving, and bountifull Persons.

The example of such as are loving, and bountifull to us in particular.

The example of such as we have interest in, that are neere and deere to us, and we to them. These foure things commend examples. Now is there any greater or more excellent person then Christ? p. 63Is there any fuller of love, and mercy, and grace then he: that hath made himselfe poore to make us rich? And all of us (if we be Christians indeed) we have interest in this; our hearts and consciences by the Spirit of God have some perswasion of this. And then againe he is deare and neere unto us, he is our Head and Husband, he is all in all unto as. Therefore the example of Christ joyned with his grace, it is a wondrous forcible example.

How shall we make this example of Christ profitable to us.Quest.How profit by Christs example.

First of all let us looke often into the grace of Christ,Answ. the grace and free mercy of God in giving Christ:11The consideration of Christs mercy. consider how God hath laid forth all his riches in Christ, and consider how miserable we had beene without Christ, even next unto Divels in misery. A man is the most miserable creature under Heaven, if he have not interest in Christ, he is a lost creature. Let us dwell upon the meditation and consideration of this till we feele our hearts warmed.Simile. 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. 3.18.2 Cor. 3 18.2 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 p. 64Christ, it is a wondrous sweet thing: and it hath a transforming power with it.Why conversion wrought by the Gospell, not by the Law. 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 p. 65the 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,22Converse with those that have his Spirit. 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 p. 66hearts 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.

33Put case what Christ would doe.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.

Motives to follow Christs example.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? …od the Father will delight in us, p. 67because 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, the more we shall attaine this. Therefore let us labour that Christ may be all in all in us; that as the soule doth act the body, so the Spirit of Christ may act us, that Christ may speake in us, and think in us, and love in us by his Spirit; that he may dwell in us, and joy, and hate in us by his Spirit; that we p. 68may put off our selves, and our carnall affections and the Spirit of the world; and that we may put on Christ, and be clothed with him, that we may say with S. Paul, I live not, but Christ lives in me by his Spirit, whence was Paul stirred up to that? Oh saith he, Christ loved me, and gave himselfe for me, Gal. 2.Gal. 2.Gal 2 The grace of Christ stirred him up. Christ loved me, and gave himselfe for me, and by his Spirit, he witnesseth to my soule that he did so. Therefore the life that I live, is by the Spirit of Christ, Christ lives in me.

But to come to the particular duty whereunto the grace and example of Christ should stir us up to be like him;The example of Christ doth stir up to liberality and bounty. that is in kindnesse, and mercy, and bounty, to the poore Saints: for that is the scope of the Apostle here, in this and the next Chapter. You know the grace of our Lord Iesus Christ, who though he was rich, he became poore, &c. Wherfore doth the Apostle bring all this! To move them to the duty of bounty,The equity of the duty on this ground. and liberality. This duty it is legall from the example of Christ, it is a thing that hath much equity in it; and it is enough to a Christian heart that hath the love of God, to put him in minde of the grace of God to him, you need not beat upon him, or presse him further then thus, You know the grace of our Lord Iesus Christ; remember you are a Christian, you have felt the experience of Gods love in Christ; every man will judge of the equity, that we should therefore be gracious, and kinde, and loving to others, (in imitation of Christ) because he hath beene so to us. Wherein stands the equity?

p. 69First, it may appeare in this, if we consider in how neere a relation, those that need our help, are to us, and likewise to Christ.

First,11Their relation to us. what is their relation to us? Not only that they are our flesh (for so are all men) but they are heires of the same salvation, bought with the death of the same Christ, such as Christ feeds with his owne body and blood, such as he clothes with his owne righteousnesse, they are fellow members with us, fellow heires of Heaven, and members of Christ, such as he died for to redeeme with the price of his owne blood: there is an undeniable equity if we consider their condition, their relation to Christ, and to us.

Againe,22The grace of God to us. there is a marvellous binding equity, to see the grace of God to us in particular, Christ became poore to make us rich in grace here, and in glory hereafter: and shall not I out of my riches give somewhat to the poore? Is it not equall? Christ from Heaven came in my nature and flesh to visit me; as it is in the Song of Zachary, The day spring from on high hath visited us, and shall not I visit Christ in his members? He came from Heaven to Earth to take notice of my wants and miseries, to doe and suffer that that I should have done and suffered: he feeds me with his body and blood, that is, with his satisfaction to Divine justice by his death: and shall not I feed his poore members? Christ clothes me with his righteousnesse, and shall not I cloth Christ in his poore members? In the consideration of these things, the Spirit of God will be effectuall, to stir us up to this marvellous p. 70neglected duty, of kindnesse and mercy to those that stand in need.

To imitate Christ in the manner of doing good to others.And because Christ is our paterne herein, let us labour to imitate Christ in the manner of releeving and shewing kindnesse, and communicating to others, that we may doe it as CHRIST hath done.

How is that?

11Speedily.First, Christ prevented us, when we never desired him, so we should prevent others. Sometimes the modesty of those that want, is such, that they will not lay open their wants; we should see it, and prevent it; he gives too late (oft times) that gives to a man that asks him. Therefore herein let us imitate Christ, to consider of the miseries of others: he looked on, and considered the miseries of mankinde, and it drew him from Heaven to the Virgins wombe, from thence to the Crosse, to the grave, even as low as Hell, in his preventing love and mercy. Therefore when wee see any need (especially if there be any worth in them in any kinde) let us not stay till it be wrested from us by intreaty (for it is dearely bought oft times that comes that way) but prevent them in mercy, as Christ hath done to us.

22Cheerfully.Secondly, what Christ did for us, he did marvellous chearfully and readily; oh what a desire he had to eate his last Passeover, a little before he was crucified! With a desire have I desired to eat this passeover with you: he was chearfull in it, he had a great desire to doe us good; and, as he saith Ioh. 4. when his disciples put him in mind of eating, p. 71when he had not eat in a long time before, saith he, It is meat and drink to me to do the will of my Father: so whatsoever we do to others, we should do it chearefully and readily, as he did.

Againe,33Inwardly. whatsoever Christ did for us, he did it out of love, and grace, and mercy, he did it inwardly from his very bowels: so when we do a…ny thing for others, we should not onelyonly doe the deed, but doe it from an inward principle of love and mercy. Therefore the Scripture phrase is powre out thy bowels, and saith S. Iohn, if a man see his brother in need, and pretend he loves God, and yet relieves him not, how is there bowels in such a man? and so in Micah, 6.Micah. 6Mic 6 He hath shewed thee oh man what is good, to love mercy; not onelyonly to be mercifull, to do works of mercy, but to love it, to do what we do out of love and affection, and powre out thy heart to thy flesh, as it is in I say, to give the heart and affection, when we do any thing, or else we may give with the hand, and denie with the heart. A man may give a thing so untowardly, that one may see it comes against his heart and will. Therefore let us labour to doe that we doe with our whole man, especially from our heart, and affection, and bowels. It is said of Christ in the Gospell, when he saw the people in misery, his bowels yearned within him, the workes of grace and mercy in Christ, they came from his bowels first. Let us worke our hearts to pitie, and love, and mercy first, that it may come from the soule as well as from the outward man.

Againe,44That it is ours▪ Christ gave that that was his owne, his p. 72owne body, his owne life for his sheepe, and his owne endeavour, whatsoever he gave, was his owne: so if we will be kind to others, we must do it of our owne, we must not doe good with that that we have gotten from others by unjust means: for the sacrifice of the wicked (in this kind) is an abomination to the Lord. Let us have interest in that we give: Christ gave his owne life, and God gave his owne Sonne for us.

55Seasonably.And as Christ gave his owne selfe, so he gave himselfe in life and death for us: he did not reserve all for his death: but for us he was borne, for us he lived, for us he died, he deferred not all till his death, Christ did us wondrous good by his death; and men may doe much good when they die: but let us endeavour to be like Christ in both, to do good while we live, and do good when we die likewise. The common speech is, the gifts of dying men are dying, dead gifts, it is a speech tending to the disparagement of gifts in that kind, because they are not so acceptable as the gifts of living men in many respects: notwithstanding let not men be discouraged from doing good even when they die.Comfort of works of mercy before death. Indeed it is most comfortable to do it while they live: Because,

11An argument of faith.It is an evidence then that they have a spirit of faith, to depend upon the promise of God. It is no exercise of faith, to give when a man can keepe it no longer.

22The benefit of others prayersAgaine, he that doth good while he liveth, he hath the prayers of others, he is under the blessing of the poore, and that is a sweet thing. Suppose p. 73the poore be barbarous base people, that they blesse not a man with their words, yet their sides blesse him. Now those that deferre all till they die, they want this comfort, they are not under the blessing of the poore. The rule of our religion is, that we have no good by the prayers of others: I will not discusse that point now; but undoubtedly it is a sweet comfort that we have of that we do while we live, by the blessing and prayers of the poore, to whom we do good.

Then againe (in civill respects) it is our owne,33W… see it well bestowed. and we are sure it is well bestowed. When we are dead, the propriety is gone from us, it comes into the possession of another man, and we know not how he will dispose of it. Perhaps he may die before thee that needs thy helpe, or thou mayest die, or thou mayest not have the same mind; therefore while thou hast a heart, and opportunity to do good, forget not to do it presently. We have need to be urged in these cold dead tim…s, to labour that the grace of Christ may be effectuall in our hearts, to do all the good we can, in our life time, as Christ did.

And let us labour to do it as he did,66Constantly. constantly, that we may never be wearie of well doing. In the morning sow thy seed, and in the evening let not thy hand rest. It is comfort enough that it is called seed: who grieves to cast his seed into the ground? he knowes he shall have a plentifull returne; so all that we give it is seed, we see it not for the presen…; no more we do the seed that is sowne: but Cast thy bread upon the waters, and after many dayes thou shalt p. 74find it. Though we see not this seed for the present, yet we shall have a plentifull harvest.Caution, to give with discretion. OnelyOnly labour to do it with discretion: for men do not sow upon the stones, nor upon the fallow ground, they do not scatter their seed in any place; sowing is a regular thing, men cast seed into ground that is prepared; therefore there must be spirituall discretion, the wisdome of a steward in this kind, Psal. 112.Psal. 112.Ps 112 The just man doth all things with wisdome and discretion.

Quest.But must we not be liberall, and kind, and bountifull to all?

Answ.Yes, in case of necessity: then we are to looke to mans nature,In necessity we must give to all. because he is a partaker of our nature, and he is such an one as may be a member of Christ, and one for whom Christ died, for ought we know, he now beares the image of Christ, and he may come to the obedience of Christ, and our kindnesse may be effectuall to bring him to goodnesse: Therefore as we, if we be in need, doe not stand upon it, but receive kindnesse from wicked men; so when wicked men are in need, we must not stand upon it, but give to wicked men: we must do as we would be done by, in such cases, in necessity.

But especially to the good.But our kindnesse must be most to those that are nearest God, to those of the family and houshold of faith, to those that God loves most we must bee most kinde: to whom God hath dispensed the greatest things, wee should not deny the lesse.

Indeed, it is a hard matter to give wisely in these p. 75times, and not to abuse the sweet affection and grace of pity, (it is an affection in all: but it is a grace in them that are good) because there are so many wretched people, that live without God, without Church, without Common-wealth, without mariage, without baptisme, like beasts. If any thing be an object of pity, certainly this is; that there are so many that carry Gods image on them, that are Gods creatures, and for ought we know such as Christ died for, that they should be suffered to live irregular, debaucht, and base lives, scandalous to the Church and State. And without question, if things be not better looked unto, these will be instruments of much mischiefe by Gods just judgment: because there be good lawes, that are not executed. The best mercy to such, is to see them set on worke and to give them correction. But then for such as are beginning the world, that are poore, and cannot set up, and those that have the Church of God in their families, that are ready to fall, and a little reliefe would keepe them, that they fall not into inordinate courses, it is mercy to set them up and maintaine them; and also by upholding those that are in the ministery. There are many wayes in the Church and State: A wise man can never want objects of mercy and charity, as Christ saith, The poore you shall have alway with you: but (as I said) we must labour for a spirit of wisdome, to doe good as we should, and not to feed Drones, instead of Bees.

The Spirit of God is frequent in pressing this point: but this argument in the Text, it may melt p. 76any mans heart, and take away all objections, The grace of our Lord Iesus Christ.

If a man object, he that I should give to is an unworthy person. Doe but think how worthy we were of the favour of Christ to us. And then againe consider if there be any goodnesse in them; we give it to Christ in them,Salvian. as Salvianus saith well, Christ doth hide himselfe under the person of the poore: the poore man reacheth out his hand indeed, but Christ receives that that we give, and …hey are Christs exchangers: for they take from us, and Christ rewards us with grace, and increase of our substance here, & with glory hereafter: they receive it instead of Christ, and Christ begs in the person of the poore, in all joyntly, and in every one particularly. Think of the grace of Christ to us, and then think Christ comes to me in the person of this, or that poore man, and it will stir us up to this duty.

Object.But some will say, if Christ were on Earth himselfe, I should be ready to doe it to him.

Answ.Certainly thou wouldst not: you know the place,Those that give not to Christians, would not to Christ himself Matth 25.Matt 25 Matth. 25. In as much as you have not relieved these, you have denied it to me, saith Christ: let us not deceive our selves: for even as we would do …o Christ if he were on earth, we will doe to his poore members, he hath made them his receivers.

Object.But I shall want my selfe, I have a family, and children.Answ.

Liberality provides for posterity. Psal. 112.Ps 112It is the best way to provide for thy children, Psalme. 112. God provides for the posterity of the righteous bounteous man. A p. 77man is not the poorer for discreet mercy. It is seed (as I said before) a poore man labours to have his seed sowne, because it returnes plentifully. Let us be sober and abate of our superfluous expences: pride is an expender, and superfluous lusts; let us cut off from them, that we may have somewhat for seed; let us labour in an honest calling, that we may have somewhat to give. Oh, it is a blessed thing to give! It is a thing that must be gotten by use, our soules must be exercised to it, and when we have gotten it, learne an art of giving, we must exercise faith in it.It makes comfortable in death. And when we come to dye, it will make us dye wondrous sweetly: for when a man hath depended by faith, and trust upon Gods promise, that He that gives to the poore, lends to the Lord, and other like promises. I have exercised liberality, and now I come to give up my soule to God, I beleeve that God will make good the promise of life everlasting. I have beleeved his other promises before, and though I have cast my seed into the ground that I saw it not, yet I have found that God hath blessed me the better, in a way that I know not; and now I depend upon the same gracious God, in the promise of life everlasting. We should labour to doe this, that we may die with comfort.Negligence of duties, troubles at death What is it that troubles many when they come to dye? Oh they have not wrought out their salvation with feare and trembling, they have neglected this duty, and that duty, they have bene carelesse in the workes of mercy, &c. The time will come that that which wee have given, will comfort us more then that we have; we shall p. 78alway have that which we give: for that goes in b…nck, many prayers are made for us; we have the comfort of it here, and when we dye; what we leave, we know not what becomes of it.

Therefore let us labour to be discreetly large, and bountifull: as we desire to dye with comfort, as we would make it good that we know The grace of our Lord Iesus Christ with interest in it, and as we would make it good to our soules, that the example of Christ is a thing that hath any efficacy with us, or else wee shew that wee have no interrest in the grace of Christ, and then how miserable are we? We shall wish ere long that wee had part in this grace and love of Christ, that he would speak comfortably to us at the latter day, Come ye blessed of my Father inherit a kingdome. Our life is short and uncertaine, as we shall desire it then, so labour to be assured of it now, and let us bee stirred up from this Grace of our Lord Iesus Christ, who though he were rich, became poore for our sakes, that we through his poverty might be made rich.

FINIS.

THE RICH POVERTY: OR THE POORE MANS RICHES.

By the late Learned and Reverend Divine, RICHARD SIBBS, D^r. in Divinity, Master of Katharine-Hall in Cambridge, and sometimes Preacher at GRAIES-INNE.

Matth. 5.3.

Blessed are the poore in spirit.

Iames 2.5.

Hath not God chosen the poore of this world, rich in faith?

LONDON, Printed by R. Badger for N. Bourne at the Royall Exchange, and R. Harford at the gilt Bible in Queenes-head Alley in Pater-Noster Row. 1638.