Light from Heaven, Text

Light from Heaven · Text

p. 81THE RICH POVERTY: OR, The Poore-mans Riches.

ZEPH. 3.12.

… will also leave in the middest of thee an afflicted and poore people, and they sha… trust in the name of the LORD.

BEfore the Captivity in Babylon, God sent Prophets to his people, as Ieremiah, and among the rest Zephaniah likewise, who lived in the time of Iosias, to forewarne and fore-arme them against worse times.Contents of the prophesie. And as the Contents of all other Prophesies are for the most part these three: so of this. They are either such expressions and prophesies as set forth the sins of the people: or secondly, the judgments of God p. 82thirdly, comfort to the remnant, to Gods people; so these be the parts of this prophesie. A laying open of the sins of the time, under so good a Prince as Iosias was: and likewise the j…dgments of God denounced: and then in this third Chapter especially, here is comfort set downe for the good people that then lived: the comfort begins at the ninth verse.

Scope of the Text.This particular verse is a branch of the comfort, that how ever God dealt with the world, he would be sure to have a care of his owne, I will leave in the middest of thee an afflicted and poore people, and they shall trust in the name of the Lord. The whole Scripture is for consolation and comfort: when God pulls downe, it is that he may build up: when he purgeth, it is that he may cure and heale: he is the father of comfort, whatsoever he doth, it is for comfort: therefore he hath a speciall care in his Prophets, and Ministers, and Ambassadours, that those that belong to him may be raised up with comfort, and not be overmuch dejected and cast downe: but to come to the words I will also leave in the middest of th…e &c.

Parts of the Text.In the words these three generall heads:

First, Gods dealing with his poore Church when he comes to visit the world, I will leave in the middest of thee.

Secondly, their condition and …, they are an afflicted and poore people.

Thirdly, their practise and carriage towards God, they shall trust in the name of the Lord.

p. 83From the first, Gods dealing with his people in the worst times; we may observe, first, that There is a difference of the people, both in regard of providence in this world,Obser. and in regard of that love that tends to the world to come:There is a difference of people. for God hath a more speciall care (as we shall see afterwards) of some, then he hath of others, and he loves some to eternall life, and not others, I will leave in the middest of thee, an afflicted and poore people, refusing others: God will leave some, he will purge away others: as he saith in the verse before, I will take away out of the midst of thee, them that rejoyce in thy pride, and thou shalt no more be haughty because of my holy mountaine: he will take away them: but I will leave in the middest of thee, &c there is a difference. All are not alike (as the Proverbe is) as white lines upon a white stone, that we cannot see a difference. It is not alike with all men: for we see a difference in this world: but not much here, because Gods government is vailed, it will appeare at the last day; and whatsoever appeares at the last day, it had a ground before. There is a difference in regard of grace and inward qualification, and in regard of the care of God. Even as there is a difference in the creatures: there be precious stones, and common stones; and in plants, there be fruitfull trees, and barren trees: and as there is a difference likewise in the living creatures:Observ. 3. so among men there is a difference.God will have some in the worst times.

The next thing is, that God will have some in the worst times.

He will have some in all times that are his, a p. 84remnant, as he saith here, The remnant of Israel shall doe no iniquity; and as in the Text. I will leave in the middest of thee an afflicted and poore people, &c. GOD will have alway some that are his in the World.Reas.It is an Article of our faith.

For it is an Article of our faith, Wee beleeve the holy Catholike Church: there must not be an Article of faith, and no object to beleeve. If there bee saith to beleeve a thing, there must be somewhat to be beleeved: if I beleeve that at all times there shall be an holy Catholike Church, there must be such a Church in the world, that is the object of my beleefe, or else there were no foundation for that Article of faith: therefore there must alway be a Church to the end of the world; sometimes more, sometimes fewer, even as the discovery of Christ is From whence comes the abundance of the Spirit? the Spirit followes the manifestation of the knowledge of Christ, who is the Head of the Church: then is the Church most glorious, when the riches of Christ are more gloriously discovered. Those times wherein there is most discovery of Christ, and the mercy and love of God in him, there are more elect of God in those times then in other. There will be alway a Church in the world, that is the object of our beleefe: what is the meaning of it? I beleeve that in all times to the end of the world, there will be a company of people spread over the world, gathered out of the rest of mankinde, whom Christ hath knit to himselfe by faith, and themselves together in a holy spirit of love; of which copany …I beleeve my p. 85selfe to be one: therefore there must be such a company, or else there would be faith, without an object of faith; which were a great absurdity in Divinity, and reason too.

Then againe the world should not stand,Reas. 2. were it not for a company in the world that are his:The world should not stand else. for what are others? A company of swearers, and blasphemers, prophane persons, belly-gods, ambitious bubbles, that care for nothing but the vanities of the world; what glory hath God by them? What tribute do they give to God? What credit to religion? They are the shame of the times, they are such as pull Gods vengeance upon the times and places they live in. Such is the ill disposition and poysonfull nature of men (if they have not the Spirit of God) that God would not indure the world to stand a moment, unlesse there were some to with-hold his wrath, to be objects of his love, and to stay his hand; and when they are all gathered, there shall be an end of this wretched and sinfull world: some there must be while the world endures, and for their sakes God continues the world. Those that keepe Gods wrath from the world, are those that are his, and till all those be gathered the world shall stand. There shall alway be some.

It is a point not altogether fruitlesse,Vse. it yeelds some comfort,Comfort, that God shall have a Church after we are gone. to know, that when we are taken hence, others shall stand up when we are gone, the Church shall not dye with us. Is not that a comfort when a Christian yeelds his soule to God, to think: yet God will have a Church and people, p. 84duplicate page p. 85duplicate page p. 86(if not among us, yet in some other part of the world,) he will have some that shall glorifie him in this world, that shall adorne and beautifie religion, and shall for ever be glorified with him in Heaven, till he hath made an end of these sinfull dayes? It is some comfort, I say, that goodnesse shall live after us, that the Gospell shall continue after us. There shal be a posterity to the end of the world, that shall stand for the truth and cause of God. The world was not, nor ever shal be so bad, but God hath had, and will have, a party in the world, that shall stand for him, and he for them. Now the children of God, as they know God hath a purpose to glorifie them world without end: so they have a desire that God may be glorified world without end, and from this desire comes joy, when they thinke that there will be a people one earth to glorifie God still, when they are taken hence: for it is a disposition wrought from Gods peculiar love, to wish that God may ever have his praise here in the world, while it is a world, and for ever in the world to come: therefore it is a comfort to them to think that God will alwayes have a Church.

Go…s children but few.But these are but a few, called by Esay a remnant, A remnant according to election, Rom. 11.Rom 11as it is: Rom. 11. A handfull in comparison of the world, yet they are a world in respect of themselves: for they are a world taken out of the world: but compared with the rest of mankinde, they are but as a few grapes after the vintage, as the gleanings after the harvest, one of a City, and two of a Tribe. The Prophets p. 87every one of them have speciall phrases, to let out the fewnesse of those that God hath a speciall care of, he cals them in the next verse the remnant of Israell. God will have some continually: but those are but a few that are his, his flock is but a little …ocke.

It is a point not mainly aimed at here: but it is very usefull.

Is there but a few,Vse. but a remnant in all times? Am I one of those?To examin e…f we be of those few. What have I to evidence to me that I am of that little flock that is Christs? What have I in me to evidence that God hath set his stampe upon me to be his? That I shall not go the broad way to destruction? This should force such quaeres to our soules. When we heare of the few that shall bee saved, we should make that use that Christ makes of that curious question of the fewnesse of them that should be saved. Oh strive to enter in at the strait gate! Stand not on many or few, make this use of it: strive to enter in at the strait gate: take up, and practise the duties of religion, that are contrary to the corruption of nature, and contrary to the times, avoid the sins and courses of the times, and then we shall know, and evidence to our selves that we are of that few number. Somewhat must be done, to shew that wee are not of those that go the broad way. We heare that there are few that go the other way: and indeed it will make a man looke about him, the very consideration that there are but few that shall be saved.Vse 2.

And it will make a man woundrous thankfull,Thankfulnesse p. 88Who am I, and what is my fathers house? What is there in me? What could God see in me to single me out of the rest, out of a great number that go the broad way to destruction, to set his love upon me? It will inflame the heart with thankfulnesse to God; It will not make a man proud to despise others; that is pharisaicall but it will inflame the heart to bee thankefull in a peculiar m…nner to God. And to single ou… God in a peculiar manner to be our God, as he hath singled us out to be his: for alwayes he workes somewhat in us, like to that he workes for us. Those that God hath singled out to be his, he will give them grace to single out him againe. God shall be my God, religion shall be my care, and that that God respects shall be that that I will respect … since God so respects me, shall not I love and respect all that God respects? And shal I not greeve when any thing goes amisse with that that God hath a care of… Certainly it will worke this disposition, when wee come to perceive, by grounded evidence, that we are of that few company, of that remnant here spoken of, that God will leave alway to trust in his name.

Observ.In the next place, though they be few, yet God hath a speciall care of those that are his.God hath a speciall care of them. Why? There is good reason: for they are his in a peculiar manner. A governour of an house, he cares for all his cattell: but he cares for his children more. A man hath some care for all the lumber and trash in his house, he sees them usefull at sometime or other; but he cares more for his Iewels; p. 89if fire come, he will be sine to carry away his Iewels, whatsoever become of the lumber. Gods children are his after a peculiar manner; therefore he hath an answerable peculiar care of them in all times. And indeed when they are once his, as he makes them have a peculiar care of him; so hee lookes upon them, as such as he hath wrought upon to be good, and to witnesse for him, that have a care to stand for him and his honour, to own him and the cause of religion, he will have a care of them. Not that they have this of themselves to winne his love: but he workes in them a care to witnesse for him; he workes in them a care to stand for him & his glory in all times; and therfore he wil be sure to stand for them in the worst times. He will not be beholding to any man; what wee have, we have it from him, and then he crownes his owne graces after; he will have a speciall care of those that are his.

This might be instanced from the beginning of the world;Instances of Gods care. from the infancy of the Church to this present time. When he would consume the old world, Noah must come into the Arke. And Lot must come forth of Sodome when it was to bee destroyed, the Angell could doe nothing else. So he had a care for Ieremiah and Baruk, he gave them their lives for a prey. He wil have a care of his own in the worst times, for they are sealed, he hath set his seale upon them. Those things that are sealed we have a speciall care of:Rev. 7.Rev 7 now in Revel. 7. there are a number that are sealed: sealed inwardly by the Spirit of God, they are marked out for God: p. 90they are a marked, sealed number, all those that God will have a speciall care of.Ezek. 9.4.Ezek 9:4 As in Ezek 9. Those that were marked in the forehead, they were looked unto, and cared for before the destruction came.Mal 3.Mal 3 So in Malachy 3. God had Iewels that he saith he would gather. When he brings a generall destruction, he will be sure to gather his Iewels, his first care is of them, A booke of remembrance was written for them; he hath a booke of providence to write their names in, he hath their limmes, all the parts of them written: not a haire of them can miscarry, their teares, their steps, their dayes are numbred: My times are in thy hands, saith David: all things are numbred exactly of those that belong to God; he hath a care of them, and all theirs to a haire, as our Saviour Christ saith; they shall not lose so much as a haire of their heads. God hath an exact care of his remnant at all times.Object.

Answ.But you will say, sometimes it fals our otherwise. Indeed so it doth:Gods children suffer sometimes in common judgements. for sometimes Gods children are taken away in common judgments, perhaps for too much corespondency with the sinnes of the times; therefore they are wrapped in the destruction of the times: but yet there is a maine diff…rence betweene them. Ionathan and Saul dyed by the sword both of them; Iosias and others died in the field; but there is a maine difference. Ionathan was a good man▪ Saul, for ought the Scripture saith of him, we have no ground to judge charitably of him, but leave him to his Iudge. But sure it is in generall, though the same things befall good and bad outwardly: yet there is a difference p. 91betweene Lazarus and Dives when they dye. Dives goes to his place, and Lazarus to Heaven. But for the most part this is true; in regard of the body of the Church (though, some few members, God hath hidden wayes to bring them to Heaven and happinesse: but for the body of his Church, and deare children) he will give them their lives for a prey; he will have a speciall care of them, and be a Sanctuary to them. Nay so far he will doe it, that the world shall know that he hath a speciall care of them in the world, as it is in the Psalme, the heathen shall say, God hath done great things for them: men that have no religion, shall say, certainly God doth great things for these men: though he suffer them to be carried captive, and to be in affliction: yet in that very affliction, shall be the glory of the Church, in that very bondage and abasement. Was the Church ever more glorious then in Babylon, when Daniel was there, and the three young men were put into the fire? The glory of the Church oft times is in outward abasement: the world shall see that God hath a speciall care of them more then of o…hers. God so magnifies himselfe, and is so marvellous to his Church and children, to doe good to them sometimes, to the envie of the enimies, and admiration of all the world that take notice of them: as at the returne from the Captivity, and the like shall be at the conversion of the Iewes.Comfort against …l times.

The use of it may be to comfort us against evill times, against the time to come; Let us cast our care upon God he will care for us, he will be with us, and p. 92stand by us: he will never forsake us in the worst times. Nay his fashion is to deale with his children, as becommeth his infinit wisdome, that they shall finde most comfort, and sweetest communion with him in the hardest times. Therefore let us feare nothing that shall befall us with slavish fear, let us feare nothing whatsoever in this world, as long as we are in covenant with God, come what will. It is a great honour to God to trust him with all for the time to come: let us doe our duty, and not be afraid of this, or that, as long (I say) as we have God in covenant with us, who is al sufficient. What should we be afraid of? Can a mother forget her child (saith the Prophet) If she should yet will not I forget thee, thou art written on the p…lmes of my hands. Those things that are in the p…lmes of our hands, we have ever in our eye. God hath us in his eye; he sets his children before him alway: how can he forget them? How can Christ forget his Church? He carries them in his breast… as the high Priest had the names of the twelve Tribes on his breast in twelve precious stones, when he went into the Holy of Holies. Christ carries our names in his heart: how can he forget us then? Let kingdomes dash one against another, and let the world tumble upon heapes; let there be what confusion of States there will,Quest. God certainly will have a care of his Iewels.Answ. I will leave (in spite of all the world) in the middest of thee, Promises and prophesies performed by degrees.an afflicted and poore people. &c.

You will say, when is this performed?

In that day (saith he in the verse before my p. 93Text.) You must know it is the Scriptures fashion, when it saith, In that day ▪ to take it indefinitely, not to tye it to a certaine day: though there is a certaine day wherein there shal be an accomplishment of all prophesies, and a performance of all promises, that is, at the last day. In the meane time there is a graduall performance of promises, and the accō plishment of them is in severall knots and points of time, so much as shall give content to Gods children; yet alwayes leading to a further and further performance. As for example, God shewed mercy to these Israelites, when they were in captivity, he brought them home againe, they were a poore and afflicted people, and were much bettered by their abasement▪ there was a degree of performance then. And then there was a degree of performance in Christs time, when he joyned the Gentiles to them, and both made one Church. There will be a more glorious performance at the conversion of the Iewes; when God shall make his people trust in the name of the Lord, and the Gentiles shall come in and joyne with them, and they with the Gentiles. Vers. 13.But that which followes in the verse after, The remnant shall doe none iniquity, nor speake lyes; a deceitfull toung shall not be found in their mouth. These things shall have their time, when the people shall be more thorowly purged then ever they were: and certainly these glorious portions of Scripture cannot have performance, but in such dayes as are to come. But the accomplishment of all shall be at the day of judgment. Indeed in the meane time (as I say) there is a comfortable p. 94performance, leaving us in expectation of further, and further still: because while we live here, we are in a life of hope and expectation, and alwayes we are under somewhat unperformed. So much for that.

I come now to the state and condition of these people: An afflicted and poore people.

This is their state and condition, wherein is implied also their disposition: their state is, they are an afllicted and poore people; so it is answerable to the originall, an afflicted and impoverished people, a weakned people. How ever God hath a speciall care of his Church in this world: Yet it is w…th exception of some crosses and afflictions. You shall have an hundred fold (saith Christ) in this life; but with tribulations, and afflictions; that must come in. But yet notwithstanding here is a blessing in this: for howsoever lhe leave them an afflicted and poore people, yet he leaves them a people: and though they be a people afflicted and poore: yet they are a people that are rich in God, they shall trust in the name of the Lord, of which I shall speake afterward. In that he cals them an afflicted and poore people, hence wee see in the first place, that,

Doct.The state of Gods Church and children in this world (for the most part) is to be afflicted and poore in their outward condition.Gods Church and Children afflicted in this world.

I say, for the most part: we must not make it a generall rule: it is a point rather to comfort us when it is so, than that it is alway so with the p. 95Church. For howsoever they are alwayes in some respects afflicted, they have alway something to abase them, yet the times of the Church are somtimes more glorious in the eyes of the world; they have the upper hand of the world sometimes. and sometimes againe the children of God they walk in the abundance of the comforts of the Holy Ghost, and increase and multiply, as it is in Acts 9.Act. 9.Acts 9 When Saul was converted to be Paul, The Church increased and grew, and went on in the feare of the Lord, and the comforts of the Holy Ghost. There be good dayes and times for the Church sometimes: but for the most part in this world, Gods Church and children are under some cloud. I will not enter into the common place of it, but only touch it in a word or two.

God will have it so: because it is fit the body should be conformable to the head.Reas. 1. To conforme us to Christ. You know our blessed Saviour when he wrought our salvation he wrought it in a state of abasement: and we in working out that salvation, in going to that salvation that he hath wrought for us; we must go to it (for the most part) in a state of abasement in one kind or other: for we are chosen to be conformable to our head, and we are as well chosen to our portion in afflictions, as to grace and glory. God hath set us apart to beare such a share and portion of troubles in this world, to suffer, as well as to do▪ From my youth up (saith the Church) they have afflicted me; the plowers have plowed upon my backe, and made long …urrowes: that is, from the infancy of the Church, in all the growth of it, this hath p. 96beene the state of the Church, for the most part, to be afflicted, and poore.

And indeed, if we looke to our selves (by reason of the remainder of our corruptions) it is needfull it should be so.Reas 2, We cannot bea…e prosperity. God in wisdome sees it fit it should be so, that wee should bee afflicted and poore: because he sees that we can hardly digest any flourishing condition in this world. It is as strong waters to a wea…e stomacke: how ever strong waters intoxicate them not,Sim…le. to make them drunke, yet they weaken the braine: so how ever a good condition in the world doth not altogether besot men, yet it weakens them, without a grea… measure of faith, and makes them forget God, and the condition of worldly things, how empty and vaine they are, and forget themselves, and their owne mortality, and forget others, what respect is due to them: as if the world were made only for them to tosse and tumble in at their pleasure, to have all at their will: as if other men were scarce men to them. You see when men are trusted with great matters, they deale with other men as if they were not men, as if all were made for their pleasure. This is the nature of man in great eminency, it sets up its owne desire for a god, as if all other were beasts, and base, and nothing. It is a pi…ifull thing to consider what our nature is in this kind. Nay, take the best: Hezekiah, in his prosperitie, he would needs shew his treasures to the king of Babylon (a faire bootie for him) you know what it cost him afterward. Naturally we are prone to outward carnall excellency too too p. 97much, God knowes it well enough. David would be numb…ing the people, that he might be conceited what a goodly number he had to fight against his enemies: God punished him you see in that kinde, he tooke away that people that he made his confidence. God deales thus with his children in this world, because he sees a disposition in them that cannot digest, and mannage, and overcome prosperity; they cannot command it as they should do, but are slaves to their own lusts, though they have a good measure of grace. We are prone to surfeit of the things of this life, and God is forced; as it is in Psal. 119.Psal. 119.Ps 119 of very faithfulnesse thou hast corrected me, God of very faithfulnesse, because he will be true to our souls and save them, he is forced to diet us, and to keep us short of the things of this life: to take away matter of pride, and matter of conceitednesse in carnall excellencies, to make us know our selves, and him, and the world what it is, the vanity of the world, and worldly things. You see then, God hath some cause to do it.

And we may justifie God when he any way abaseth us in this world:Vse. To justifie God in our abasement.he knowes what hee hath to do with us, let us leave that to him, so he save our soules, and sanctifie them, and delight in us to heaven and happinesse: if his pleasure be to diet us in this world, in regard of riches, and greatnesse, that he do not answer our desires, but keepe us under hatches; let us leave it to his will, he knowes what to do with us: as the Physitian knowes better what concernes the sicke, than the sick doth. p. 98Therefore let us take in good part the wise dispensation of God.

Why he joyns afflicted, and Poore.But why doth he joyne afflicted and poore together? Because poverty is affliction, and because affliction goes with poverty, poverty brings affliction, it brings abasement with it, and it is an affliction it selfe: For the poore man is trod on at all hands, men go over the hedge where it is lowest, it is an affliction, and it goes with affliction, Therefore the Apostle S. Paul; Philip. 4.Phil. 4.Phil 4 he joynes them together, I have learned to want and to be abased: Why? Because a man that is in want in the world, is usually abased; every man scornes him that is in want: they looke haughty and high over a man that hath any use of them, so that affliction and poverty usually go together

Those that God doth abase in this kinde, let them consider that it is no otherwise with them, than it hath beene with Gods people before: and let them labour for true riches, take advantage from their outward estate to be rich in a better way.

Doct.In the next place we may observe hence, that

Outward poverty sanctified helps poverty of spirit.God sanctifies outward affliction and poverty, to helpe inward poverty of spirit.

Poverty in outward condition helpes poverty in the inward disposition. In their state and condition is implyed their disposition; poore for condition, and likewise in inward disposition: for that is implied here. The Prophet doth not meane he will leave poore people that shall onelyonly be poore: for we see a world of poore and proud. A man as p. 99he goes along in the streets,What poore here meant shall heare a company of poore that are the greatest rebels in the world against God, that blaspheme, and sweare, that raile against Magistrates, and Governou…s, they are the most unbroken people in the world the poorest, and beggerliest, the refuse of mankinde; as they are in condition, so they are in disposition. The Scripture speakes here of Gods poore, not of the divels poore, such as are poore every way, outwardly, & inwardly, and have their poverty as a just punishment of their wicked lives, and continue in that wicked life, having it not sanctified to them to make them desire better riches. Doth God esteeme such poore? No; but such poore, and afflicted, as together with the meanenesse of their outward condition, have it sanctified to them: so as they grow to be low and poore in their owne esteeme of themselves, they grow to inward poverty of spirit, and so to seeke to God, to seeke for better riches: to be rich in faith, as the Scripture speakes, especially such, and only such are here meant. So then marke the point here, that,

God sanctifies affliction and poverty for the inward good of the soules of his children.

This is the reason of it, outward poverty and affliction takes away the fuell that feeds pride,Reas. 1. that is an opposite to spirituall poverty,Poverty and affliction takes away the fuell of pride. and humility, and sight of our wants. that which pride feedes upon, it is some outward thing, some outward excellency: that the flesh takes occasion by to swell, to over-weene it selfe, and to over-looke p. 100all others: now when the fuell is taken away, the fire goes out; when the fodder and nourishment is taken away,Simile. those wanton steeds (you know) that grew fierce with pampering, they grow more tractable: so it is with the nature of man, take away that that makes him fierce, and then when his fierce and high conceits are taken away, hee will bee tame: take away that that feedes his carnall disposition, and he growes tractable and gentle. Thus then affliction and poverty outward in our condition, it helpes to inward poverty of spirit and disposition: for it takes away that which inflames the fancy of a carnall man. A carnall man thinks himselfe as great, and as good as he hath possessions of the things of this life… and the divell enlargeth his conceit more upon the imagination, to thinke these things to be a great deale greater then they are: we come afterward by experience to see them nothing but vanity: but this is in man without grace, we are prone (as I said) to surfeit of them, they are too strong for us to digest and overcome, and therefore God takes them away that he may helpe the inward disposition of our soules.

Afflictions bring us to God.Afflictions and poverty sanctified they have a power to bring us to God, and to keepe us in, and to recover us when we are fallen. They bring us in, as we see in Manasses, and in the prodigall son, affliction and poverty they brought him to know himselfe; they brought him home, he was not himselfe before; they brought him to inward poverty: when he could not be satisfied so much as p. 101with husks abroad, it was time for him to looke home againe. So when we are in the state of grace, it keepes and pales us in, God hedgeth us in with thornes, that we may not run out. And then if we fall, it recovers us, and fetcheth us in againe by imbittering sinfull courses to us. We see then affliction and poverty is sanctified to Gods children, to worke an inward fight of their spirituall wants.

Take notice hence of the poyson and sinfulnesse of our corrupt nature,Vse 1. that defiles it selfe in the blessings of God:The poysonfull nature of man, that defiles it selfe in blessings. so that God cannot otherwise fit us for grace, but by stripping of us of those things that are good in themselves. This should abase us very much, considering that those things that should be rises to us, to raise us up to God, that should be glasses to see the love of God in; our nature useth them as clouds to keep God from us, and to fasten, and fixe upon the things themselves; so that there is no other remedy, but God must strip us naked of them: this consideration should humble us.

And let us make this use of it:Vse 2. Let us know when any abasement is sanctified to us,Abasements sanctified come from Gods love. it comes from GODS love. If wee finde any affliction make us inwardly more humble, and tractable, and more pliable; certainely it comes from love, and is directed to our good: and therefore it is in love, because it is directed to our good. For it is well taken away in earthly things, that is supplied in heavenly and spirituall. What if God take away such outward honours, and respects, and riches; if God make it up in graces p. 102that are eternall, that make us truly and inwardly good, which all the outward things in the world cannot doe? All the Empires in the world cannot make a man an honest man: they may make him worse; they may be snares to make him forget God and himselfe; they may be a meanes of his damnation without wondrous care. What if God take away a great deale of these things, and make them up in favours of a higher kinde? Therefore if we finde God sanctifie any outward abasement for the inward good of our soules, let us blesse him for it, and take it in good part as an evidence of his love: for God thus deales with his children, he sanctifies their outward abasements for their inward good, to draw them neerer to himselfe.

Vse. 2Therefore those that are weake in their condition (for a man may be poor in regard of his conditiō,To examine if crosses humble us. though not inwardly poor) those that are broken in their condition outwardly, they may know whether it be in love or no, if they finde this condition sanctified to a better disposition. For as all things in generall worke to the best to them that love God: so this is one, especiall affliction and poverty, worke for good to them that love God; God sanctifies it to them for that end.

Therefore we should examine when we are under any crosse, see how it workes upon us, whe…her by it we are humbl…d or no; whether we joyne with God or no: for those that belong to God, have the graces of the Spirit, to joyne with him in the worke; when he afflicts them, they labour p. 103to afflict themselves; when he goes to humble them outwardly, they humble themselves; when he goes about to make them poore, to weane them from the love of the world, they weane themselves,Simile. and joyne with God. As we see the Physitian by his art and skill, when he sees nature working away, then he will helpe nature, till the cure be wrought: so God gives his spirit to those that are his, to work with him. When God goes about to take them downe, they will take downe themselves too, and so they grow inwardly better, together with their outward abasement.

Those therefore that swell, and storme, and murmure, and rage, what doe they get but more stripes? They get not out of trouble by it: but if they belong to God, they get stripes upon stripes. What doth the horse get at last by shaking off his Rider that is skilfull? more spurring, and more strokes: so when men are under Gods hand afflicted any way, and labour not to make a good use of it: but will pull the rod out of Gods hand, and swell and pine, if they belong to God, they get more stripes. Therefore let us kiss the rod, and the hand that holds it: God is about a good work, let him alone; desire him rather to sanctifie the visitation and abasement, then remove it. A gracious heart desires rather the sanctification,Vse 3. then the removell.

Againe,Not despise the poore▪ hence we learne, not to despise the brother of low degree: nor we should not have the …aith of Christ in respect of persons. We should not take …candall at the Church, that it is usually in a mean p. 102duplicate page p. 103duplicate page p. 104condition in this world: for the Church is alway rich in another kinde of riches: the Church is rich in reversion, it hath Heaven and happinesse: and the Church is rich in bils and promises. The Church is rich in an apparant pledge, that is worth all the world besides, that is, in Christ. If he have given us his Sonne, will he not with him give us all things else? The Church is rich in this world indeed: for all things are yours, and you are Christs. Christ carries riches for the Church, and dispenseth them to the Church as occasion serves. Indeed Christs riches are the Churches riches. The Church cannot be poore if Christ be rich; it is only a medicinall poverty, it is Gods dispensation to fit them for better riches.Simile. As a wise Physitian he purgeth a foule body, till he bring it almost to skin and bone: but why? That having made it poore, there may be a spring of better blood and spirits.

Let us take no offence therefore at Gods dispensation, either towards others, or our selves, if we finde him by his holy Spirit sanctifying that outward condition to a holy inward bent, and disposition of soule to God-ward. It is a happy affliction and poverty, and abasement, whatsoever it be that drawes us neerer to God, in whom we have more supply then we can have want in the world. God never takes away any thing frō his children in this world, but he gives them more in better things: that is alway his course, the poore receive the Gospell, the Gospell is preached to them, and they receive it; those that by their outward abasements, p. 105are brought to a sight of their spirituall wants, and thereupon to hunger after Christ.

Againe, in that this outward poverty helpes to inward poverty of the soule, outward afflictions helpe the inward disposition hence we see likewise this truth, that

Providence is serviceable to predestination and election.Observ.Providence serves predestination.

God in election, hath a purpose to call us out of the world, to save our soules. Providence, that is a generall government of all things in the world. Election is in order to salvation, he hath chosen us to a supernaturall end, and fits us for it, by calling and sanctification. Now how doth providence serve the decree of election? Thus, whom God purposeth to save, to bring to an end above nature, he directs providence, so that all things shall serve for that end; therefore he incourageth them with outward things, or takes outward things from them (in his providence) as may serve his purpose in election, to save their soules. He hath a purpose to save them; therefore providence workes all things for their good, Rom. 8.28. All things (by the over-ruling providence of God) are serviceable to a higher degree of love that God beares to his children, to serve his purpose, to bring them to Heaven. Thereupon comes the dispensation of riches or poverty, honour or abasement: he takes liberty for outward things concerning this life, to give, or take them, as they may serve the spirituall and best good of his children.

Therefore Gods children when they see God p. 106intends their good,Vse. in taken away the things of this life,…o b…esse God for taking, as w…ll as for g…ving. in letting them blood (as it were) for their health▪ they should blesse God, as well for taking, as for giving, as Iob did. And there is as great mercy, and love hid in taking away blessings, as in conveighing of them. I will leave and afflicted and poore people. In the Originall, it is poore, and milde, and gentle; poverty of estate, and poverty of spirit, the disposition of soule, come almost in one word, and indeed in Gods children they are joyned together: for he sanctifies all dispensations and carriages of himselfe towards them. When God hath a purpose to save a man, every thing shall helpe him homeward. And it is not a better outward argument to know a mans state in grace, then to see how the carriage of things serve Gods purpose to doe good to his soule: when we our selves are bettered in our inward man, by whatsoever befals us. God complaines of the Iewes, they were as reprobate silver, because hee had melted them, and they were never a whit the better: they were like drosse consumed in the melting. Gods children are as gold refined; those that find themselves refined and bettered, it is an evidence that they are Gods: because there is a providence serving their spirituall good, directing all things to that end.Spirituall poverty. But from their condition, we come to the disposition implyed, inward and spiritual poverty.

What it is not.Now this poverty is not a meere want of grace, to be poore in spirit, is not to bee poore of that spirit, or to bee of a poore spirit: to be of a poore spirit is to have no goodnesse, no p. 107worth at all, but to be of a dejected base mind. Gods children are not so, ther are none more couragious then they, when they are called to it. It is not this poverty of spirit, to have no goodnesse at all. But to be poor in spirit, is a state and disposition of soule,What it is. that hath some goodnesse, wherein they see a want of further goodnesse: they have so much goodnesse and worth, as to see an unworthinesse in themselves, and a greater worthinesse out of themselves. They are sensible of their own want, and see they have not meanes of supply in themselves, and they see an all-sufficiency out of themselves, in God, in Christ; they see a necessity of dependance for supply out of themselves in their whole condition till they come to Heaven. In a word, this poverty is a sight of our owne nothingnesse in our selves, and besides that, our owne inability; and a sight of sufficiency out of our selves, and a desire of it, and likewise a hope of supply from thence, which hope carries us to endeavour, and to waiting, till we he have supply.

This will better appeare, if we distinguish of this poverty in spirit by the two degrees of it.22Degrees of this poverty, There is a poverty of spirit, before we are in the state of grace, before we are in CHRIST: and a poverty after.

The poverty before we are in the state of grace,Before we are in Christ. is, when God by his Spirit, together with this word and worke of correction, doth open the eyes of our soules to see what we are by nature, what we are in our selues. It is a worke of Gods convincing Spirit to give us a true view into our owne p. 108condi…ion, and with the sight to worke a sense, and …rom a sight, and sense, and thorow conviction, comes a wondrous abasement, and a desire to be otherwise then we are. There is some hope in spirituall poverty in Gods children before their conversion, which stirs them up to look upon Christ, and to the mercy of God in Christ: and this stirs …hem up to begge, and to use all meanes, and at length God is gracious, and answers all the desires of their soules. This is before they were in grace: for before a Christian is a sound Christian, hee must be driven out of himselfe. Naturally we are prone to cleave to something, either out of our selves, or in our selves; and we must be fired out by a sight and sense of the misery we are in.

Instances of this poverty.Wee see God hath taken this course alway in Scripture.Adam. This course he tooke with Adam, hee cites him, arraignes him, condemnes him; he lets him see what a miserable creature he was: as no man on earth was ever so miserable, till he felt the sweetnesse of the promised seed, He that had been in so great happinesse as he was, to have his conscience so galled as his was afterward; to feele such misery for the present as he did: he must needs be very miserable, as indeed he was the most miserable man that ever was since his time. It is the greatest unhappinesse for a man to have beene happie; for his former happinesse, makes his present unhappinesse more sensible. When God had prepared him thorowly, then he raised him up with the promised seed. God deales as he dealt with Eliah; first, hee casts him downe with earthquakes and p. 109stormes, and then he comes in a stiller voice. It is for that end that Iohn Baptist comes before Christ to levell all; to cast downe the Mountaines; and fill up the valleyes: for all must bee laid flat to Christ; we must lay our selves at his feet, and be content to be disposed of by him, before we know what belongs to being in Christ: there must be poverty of spirit antecedent therefore.Prodigall. We see this lively set out in the Prodigall sonne, that while he had any thing in the world to content him, he never lookes homeward: but when he saw such an emptinesse in all things he met with, that he could not be satisfied with husks, then he began to think of going home, and that there was some hope, he had a father that would receive him. I will be short in this, because the other is mainely intended.

If we would know,Evidences of this preparative poverty. and discerne by some evidences, whether we have beene poore in spirit, in this preparative poverty or no.

Let us consider what we have judged of our condition by nature:11Conviction of our naturall condition. whether ever we have beene convinced of the ill condition we are in: for if there be not conviction of sinne, there will not be conviction of righteousnesse,Iohn 16.John 16 as you have it, Iohn 16. There are three workes of the Spirit, to convince of sin, of righteousnesse, and of judgment, of spirituall government. The Spirit before it convinceth us that we have the righteousnesse of Christ, and convinceth us of the necessity of government, and holy life in Christ (which is called there, Iudgement) he convinceth of sin, which is an antecedent worke. Let us examine our selves whether p. 110the Spirit have had such a worke or no.

22Sight of emptinesse in all things.Where this conviction and poverty is, a man sees an emptinesse and vanity in all things in the world whatsoever, but in Christ.

33Desire of grace ch…fly.And there is a desire of the grace and favour of God above all things. Aske a poore man what he would have; he would hauehave that that may supply his poverty and want. Aske a man that is spiritually poore before he be in Christ; what would you have? Oh mercy and pardon; offer him any thing else in the world, it contents him not: but that will content him, the sense and perswasion of Gods love and mercy in Christ Iesus.

44Earnestnesse.Where this poverty of spirit is, there will be a wondrous earnestnesse after pardon and mercy, and after grace, to be in an other condition: a man will labour, even as for life. If you come to a poore man that labours for his living, and aske him, why doe you labour so? (he will wonder at your idle question) I may starve else (he will say.) A man that is spiritually poore, and sees what a state he is in, he labours in the use of meanes to have an inward sense of Gods love, to finde some beginnings of the new creature, to finde a change, to be otherwise then he is, he sees he must perish else; there is a prizing and estimation in him of mercy, and pardon above all things in the world, and a making after it.

55Abasing himselfe▪It is alway joyned likewise with a wondrous abasing of himselfe: he thinks himselfe not worth the ground he goes on, till God hath mercy on him in Iesus Christ. This is not so sensible in those p. 111that are brought up in the Church, or that have religious thoughts put into them continually in both kindes▪ both concerning their owne estate by nature, and withall concerning grace and mercy in Christ. Therefore grace is instilled into them by little and little, and the change is not so sensible. But where the conversion is anything sudden, from an ill course of life to a better: God workes such a poverty of spirit before he bring a man to Christ. In Mat. 5.Matth. 5.Matt 5 it is the beginning of all happinesse, the blessednesse that leads to the rest, Blessed are the poore in spirit, for theirs is the kingdome of Heaven. And indeed those that are poore in spirit, are blessed, though they have not yet the sense of Gods love so much as they desire: for this drawes on all the rest (as I shall shew afterwards) To be poore in spirit therefore, is to see that we have no good in our selves, that we are beggers and bankrupts, and have no meanes to pay, or satisfie: and this stirs up desire, and the use of meanes and all the qualifications that follow there, Hungring and thirsting after righteousnesse, and mourning, and meeknesse. For this will follow; a man that is poore in spirit, say what you will to him, he is so tractable and meeke; let God doe what he will with him so he give him grace, if he will cast him downe, so be it. What shall we doe to be saved? Implying a plyablenesse to take any course, he is willing to do or to suffer anything.

And indeed there must be such a poverty of spirit, (before we can beleeve in Christ) whereby we may be convinced of our debts,Necessity of this poverty of spirit. and of our unability p. 112to pay those debts, and our misery, that we are in danger to be cast into eternall bondage for them,11Else we will not repaire to Christ. there must be this before: for else we will never repaire to Christ, nor Gods mercy in him. The full stomack despiseth an hony combe, we will not relish Christ, nor value him as we should.

Then againe without this, we will not be thankfull to God as we should be:22Not thankfull. who is thankfull to God, but he that sees before what need he stands in of mercy, and of every drop of the blood of Christ?

And then we will not be fruitfull: for who is so fruitfull a Christian as hee that is thankfull?33Not fruitfull. and this depends upon the other, A Christian that was never truly cast downe, and laid low by the spirit of bondage, he is a barren Christian: the other having tasted of the love of God in Christ, the very love of Christ constraines him, and he studies to be abundant in the worke of the Lord, 2 Cor. 5.2 Cor 5as S. Paul saith,2 Cor. 15. and every way to shew forth the vertues of him that hath ca…led him out of darkenesse into marvellous light.

Againe, this is the ground (when men are not sufficiently humbled before) that they fal away dangerously,44The want of it the ground of apostacy. it is the ground of apostacy, because they did not feele the smart of sin. He that hath smarted for his estate before, & knowes what it is to be in such a condition, he will be loth ever to come into the prison againe. Therefore the ground of carefull walking is a sense of our unworthinesse and misery: the more we are donvinced of this, the more carefull and watchfull wee will bee, that p. 113we never come into that cursed condition againe.

And indeed it is an errour in the foundation which is not mended in the Fabrick (as we say) when there is an errour in poverty of spirit at the first,55It is the cause of all miscarriage. when the work of humiliation is not kindly wrought; hence is the defect in all the whole carriage of a Christian. The foundation of Gods building lies low, he digs deepe: God layes his foundation oft times, as low as Hell it selfe (in a manner) He brings his children to see that that hee meanes they shall never feele, to see his wrath against fin, that so he may build upon this foundation. For Christianity it is an excellent frame, it is a frame for eternity, a building for ever; therefore it must have a sure foundation which must be laid in humiliation and poverty of spirit. An errour in the first digestion is not amended in the second; if that be not good, the rest are naught; if there be not sound humiliation, nothing will bee sound afterward. Therefore we should desire, that God by his spirit would helpe us more and more to know what we are in our selves, that we may get to be what we are in Christ.

But there is a continuall frame and disposition of soule,22Spirituall poverty after conversion. which is a poverty in spirit, that accompanies Gods children all the dayes of their life, till they be in heaven, till they enjoy that riches that is laid up there for them;In all passages of our life. and that is especially here meant. And indeed it is an ingredient into all the passages of salvation.

For in justification there must be a poverty of spirit,11In justification to make us see that there is no righteousnesse p. 114in our selves, or that can come from us, that is able to stand against the Law, and against the justice of God: all is defiled, and spotted, and unanswerable. And upon this poverty, and apprehension of what is detective in our selves, comes an admiration of that righteousnesse of God in Christ (for it is of Gods devising, and of Gods approving, and of Gods working, Christ being God and man) to force us every day to renew our right i… the righteousnesse of Christ, and to be found in him. There is such a poverty of spirit, as to account all losse and drosse, and nothing, to bee willing to part withall to bee found in Christ, Phil. 3.Phil 3not having our owne righteousnesse, but that which is of God in Christ, as Paul divinely speakes, Phil. 3. So it is necessary in that maine passage (of justification) to bee poore in spirit; that is, to see a de…ect…in our owne righteousnesse, to stand oppos…e to Gods justice, who is a consuming fi…e… it is re…isite in regard of our daily living by saith injustification.

In the whole course of sanctification, there must of necessity bee poverty of spirit;22In sanctification. that is, a sense, that wee have no sanctifying grace of our selves, but wee must fetch it from the fulnesse of Christ; whose fulnesse is for us:Iohn 1.John 1 of his fuln…sse wee receive grace for grace.

The ground of this is, that now in the covenant of grace al is of grace, both in justification and sanctification, all is of grace, nothing but grace. God hath set himselfe to get the glory of his free grace and mercy now in Iesus Christ. Therefore as our salvation is wrought out of us altogether, by our p. 115surety, the second Adam, Christ: so our righteousnesse is altogether out of our selves, whereby wee appeare righteous before God. It is his, and given to us by marriage; being one with him, his righteousnesse is ours. And likewise in him wee have the principle of all grace: he is the principle of our life, the root and foundation of spirituall life and sanctification. Without mee you can doe nothing. So that in Christ we have all that concernes our spirituall life in sanctification and justification, because it is a state of grace. Adam had it in himselfe, though God at the first clothed him with his image: yet not withstanding he had not such a necessity, as we have, to goe to Christ for all: but now in the second Adam Christ, we must fetch grace for every thing from him. Therefore there must be poverty in regard of out knowledge; we have no spirituall knowledge of our selves: and poverty in regard of our affections; wee have no joy, no peace, no comfort of our selves, no delight in good things, nor no strength to them; we have all from Christ.2 Cor. 15. By grace (saith the Apostle) I am what I am▪ as if grace had given him his being, his forme (as we say) Indeed so it doth: grace gives a Christian his forme, and being, his worke, and his working: for all working is from the inward being and form of things. By grace wee are what we are in justification, and worke what we work in sanctification, it is by what we have freely from Christ; therfore in that respect there must be poverty of spirit.Poverty of spirit needfull to every holy action.

Nay, I say more, in every notion when wee are in the state of grace, and have had the beginnings p. 116of the new creature in us, there needs poverty of spirit, in regard of our owne inability to performe every action. For even as it is in our forme, the life and soule, there is a need of it in every moving and stirring: so there is a need of the spirit of grace (which is as the forme, and life, and being of a Christian) to every holy action; In him we live, and move, and have our being, saith the Apostle. [In him:] that is, in God reconciled to Christ, we have not only our being; that is, our forme: but in him we live, and move to every particular act. We are no wiser in particular things, then God makes us on the sudden: the wi…est man will be a foole, if God leave him to his owne wit. We are no stronger in every particular act that needs strength, then God supplies us with spirituall strength. We are no holier, then God by his Spirit shines on us, and raiseth our soules in particular actions. So that it is not only necessary, that we have grace at the first to make us Christians; but we must have a perpetuall regiment of the Spirit, from whence we must have an influence to every particular act. Though we have grace, yet we cannot bring forth that grace to act without new grace.Simile. Even as trees, though they be fitted to beare fruit, as the Vine, &c. yet without the influence of the Heavens, they cannot put forth that fitnesse in fruit: so though we be fitted by the Spirit of God, yet we cannot put it forth to particular acts when occasion serves, without the influence of Heaven to promote and further that grace, and applying our spirits to every holy action by p. 117removing the impediments that would hinder it, adding new supply and strength to helpe grace. If the temptations bee too strong, as sometimes they are, former grace will not serve without a new supply of strength. As he that may carry a lesser burthen, cannot carry a greater without new strength: so in every temptation there is required more strength then the former; and in every new action there is required, not only a continuance of grace, but a fresh supply of stronger grace.

And for want of this,Reason of the fals of Gods children. the best of Gods Saints have fallen foulely. Though they have had grace in them, yet notwithstanding the Spirit hath left them to themselves in regard of new supply, because they have beene conceited, they have not beene poore enough in spirit. As Peter, he was conceited of his owne strength, Though all men for…ake thee, yet I will not. This conceit moved God …n mercy (as well as in justice,) to leave him to …imselfe, that by his fall he might learne to stand another time, and not trust his owne strength. The …est of us all, I say, when there is any thing to bee done, we had need of a fresh influence of grace, and a fresh light to shine upon us.

It should force perpetuall poverty of spirit, to see the want that is in our selves, and the supply that is out of our selves, and to make use of that by going out of our selves, and making towards him, in whom is all our supply. In all our communion wee have with God (which is the happinesse of our estate) this frame and disposition of soule, to bee poore in spirit, it is necessary in every act. p. 118Even in our very prayers for grace,Wee cannot pray for grace of ourselves we are so void of it, that wee want ability to call for what we want. We must have that from the Spirit, not only grace, but that disposition of soule which carries us to God: a spirit fitting us to pray, that must bee also given us, wee know not what to call for. Wee of our selves are so poore, that wee not only want grace and ability to action, but we have not ability to aske: but Gods spirit must dictate our prayers, and give us motions, and make us sensible of our wants, and must inable our faith to cherish those graces, and make us goe out of our selves even in our very prayers. What a state is this then! Had wee not need to bee poore in spirit all our life time, that have not so much as ability to goe out of our selves for supply from another, but that must come from Christ too?Augustin. As S. Augustin who was a great advancer of the grace of GOD, and an abaser of man, he had indeed S. Pauls spirit; saith hee, wee should boast and glory of nothing, because nothing is ours. We have need of this poverty of spirit in the whole tenure of our Christian life.

Spiritu…ll poverty, needfull in actions of this life.Againe, in the actions of this life, how pitifully doe wee miscarry; because we thinke wee have wit and strength enough, and set upon things in our owne wit and strength, we speed, …nd have successe answerable. Where the beginning is confidence, the end is shame, of any businesse, even of this life. What is the reason that oft times the great and weighty businesses of this life, have not answerable successe? Many times it falsout so, as p. 119one said of generall Councels, they seldome were successefull, because men come with confidence and wit for victory, rather then truth. Certainly there is lesse successe in great matters, because men come with selfe confidence. Therefore it is a good signe that God meanes to blesse great businesses, when hee puts it into the hearts of those that are agents in them, to seeke him in the affaires of this life. We must bee poore in spirit, to see that the carriage and successe comes from him.

Well:Spirituall poverty in suffering. so it is i… suffering likewise; wee cannot suffer the least crosse of our selves, but with murmuring and repining, without strength from him. When Moses came to the waters of strife, Moses spirit was discovered; hee could not endure the harshnesse and rebellion of the people. A Christian comes sometimes to such opposition, that his spirit is moved, and he discovers much corruption. It is so with the best men, even Moses, a meek man, when he had such temptations and provocations, it moved him. Wee must labour to get a greater spirit then our owne, to have the spirit of God to work this spirituall poverty in us.

This poverty of spirit, as we call it, is, spirituale vacuum, spirituall emptinesse. You know in Philosophy, there is nothing empty in the world, but it is filled either with aire, or some kind of body: and to avoide the enemy of nature, emptinesse, things will change their seat; heavie things will goe upward, and things that are above, will com… below to avoid emptinesse, that is contrary to … ture, there being a fulnesse of things with one bodie p. 120or other: so I say, spirituall poverty it is a… emptying of the soule, which of force alway brings better things in. Wheresoever this emptying of the soule is; this making of our selves poore, it is upon good ground by this course: it is alwaies such a vacuum and emptinesse of one thing, as brings in another better. The soule can never be altogether empty; when winde, and vaine stuffe is out, then comes better things in, which S. Paul cals the fulnesse of God; he prayes, and wishes that they might be filled with the fulnesse of God: then comes fulnesse of knowledge and understanding, and fulnesse of affection, and fulnesse of contentment, and complacency in the will, and all the soule hath an answerable fulnesse to the proportion of the emptying it selfe of it selfe.

In the next place, let us come to discover this disposition of poverty of spirit where it is.

And then shew some helpes to it.

Signes of poverty of spirit.First to discover where this blessed frame of soule is. Surely those that are thus poore in spirit, they are full of prayer. The poore man speakes supplications, as the Wiseman saith,11Prayer. that is his dialect. The poore man is much in prayer, he that is poore in spirit, is much in supplication: for prayers they are the Ambassadours of the poore soule to God, to supply it with the riches of his grace. Therefore where there is no prayer, there is no sense of poverty, but there is a Laodicean temper, as if they were rich enough. You have a company of men, they say they cannot pray privately, their spirits are barren. They intimate much pride of p. 121spirit: for if a man be sensible of his wants, you need not supply him with words. If a poore tenant come to a Land-lord, and find he hath a hard bargaine, let him alone for telling his tale; I warrant you he will lay open the state of his wife and children, and the ill yeare he hath had, he will be eloquent enough. Take any man that is sensible of his wants, and you shall not need to dictate words to him. There is no man that hath a humble and broken heart, (though he be never so illiterate) but he will have a large heart to God in this kinde.

Againe,22Vse of meanes. there is a care of using all meanes. Where poverty is, there will bee a making out of our selves unto places where GOD bestowes any riches. They that are poore, and have no victuals at home, they will goe to market, rather than they will starve: and those that find in themselves want of grace and comfort; surely they will goe out of themselves, they will goe to Gods market, they will attend upon the meanes. He that is like to be arrested for debt, and hath nothing at home, it is time for him to seeke abroad for supply: so when a man is poore spiritually, ready to bee snared and catched in every thing, for want of spirituall grace, he will labour for strength in the use of all means. Therefore those that are of a Laodicean stamp, that thinke there is too much preaching, and too much hearing, and too much reading; and what need all this adoe? Alas, they were never humbled, they were never sensible of their state by nature, nor are not yet in the state of grace: for the p. 122soule of a true Christian is alway in the state of spirituall poverty, as that it relisheth spirituall meanes, and is not fed with husks. A soule that is spiritually poore, will d…scerne in the use of means, this is flourishing, this is for the eare, this is conceits; alas it comes for food for supply. A poore soule that findes the want of grace, and strength, and comfort, it judgeth of the meanes by what it findes; there will be a use of all meanes, and likewise some ability to taste where there is true poverty of spirit.

33Thankfuln…se.Againe, where this inward poverty of spirit is, it will make Gods children wondrous thankfull, and thankful for a little grace. A poore man that is sensible of his poverty, will be more thankfull for a penny, then another man for a pound that hath money of his owne. A soule that sees the want of grace, and withall sees the excellency of grace is thankfull to God that hee will worke any thing in such a poore defiled soule as hee is; that hee will worke any good motions, any good affections, any degree of faith, that he will give him any assurance of salvation. Oh hee thinkes, what a good God is this! Hee breakes out with the Apostles, Peter and Paul, that had both beene sinners themselves and found grace, oh they were much in thankefulnesse! Blessed be God the father of our Lord Iesus Christ, &c. A thankfull soule is a poore soule, and a poore soule is alway a thankfull soule. Hee that is poore hee knowes hee hath little, and deserves little: therefore knowing that hee deserves nothing, he is thankfull for, and content with any p. 123thing: a humble man is alway thankfull, and that is the reason that GOD may have his glory from him, hee is forced sometimes to humble and abase him, hee should have no sacrifice from him else. A proud man, a conceited man, so dotes upon his owne worth, hee forgets the giver, he makes himselfe an idoll to him: therefore such, they are usurpers of what they have, they enter upon GODS blessings, not considering from whom they have them, nor for what end they have them. They deny God his tribute of thankfulnesse, because they are proud: but a man that is poore in spirit, he enters upon all by title of gift, and receives all from God in the forme of a poore man: therefore whatsoever hee hath, hee returnes thankes for it againe. An unthankfull soule therefore is a proud soule: a thankfull soule, is an humble abased soule alway; and the more humble and empty the soule is, the more thankfull it is for every degree of grace and comfort.

Againe,44Selfe-denyall. a soule that is thus disposed, that is poore in spirit, it is willing to resigne it selfe to Christs governement, with selfe-denyall of any thing, it is able to doe of it selfe: it is ready to say, Lord, I have neither wit of mine owne to governe my selfe, nor any strength and ability of mine own, therefore I put my selfe upon thy government, I desire to follow thy light, and to goe on in thy strength. There is alway a resignation to Christs government, and that in feare and trembling: for whom we resigne our selves unto, surely wee will have a care not to displease them. A dependant p. 124life is alway an awfull life: for when a man hath resigned himselfe to the governement of another, and knowes hee must depend upon him, hee will have a care not to displease such an one: for hee thinkes; if I displease him, hee will withdraw his maintenance, and countenance from me, and then what am I? so the soule that thinkes it hath all from God, and from the spirit of Christ; it resignes it selfe to the spirit of Christ, and withall, it is wondrous fearefull not to grieve and displease the Spirit: for hee thinkes with himselfe, my life is but a dependant life, my graces are but dependant: let God but withdraw the beames of his Spirit, and I sinke; let him withdraw his comfort and his strength, what am I? nothing but darkenesse, and deadnesse, and confusion. Those therefore that give not themselves up to Christs governement, but are governed by rules of policy, by the example of others, and have base dependance upon others; they know not what spirituall poverty is: they see there is a sufficiency in themselves to rule and governe themselves, as if Christs wisedome were not sufficient; they are not so disposed as the Apostle requires, they worke not out their salvation with feare and trembling, because God gives the will and the deed. Feare of offending God.The meaning is this, wee should worke out our salvation with a holy feare and trembling, a jealous feare, a sonne-like feare, lest we displease God: why? he gives both the will and the deed; hee gives both the will to doe good, and when he hath done that, he gives the ability of the deed it selfe. We cannot doe any thing: therefore p. 125we had need to walke in an awfull condition, and not displease him in any thing, lest he withdraw the assistance of his Spirit, and leave us to our selves, and then we shall fall to his dishonour, to the discredit of religion, to the wasting of our own comfort, and the advantage of Sathan. This is the temper of a man that is poore in spirit, he gives himselfe up to Christs government, and depends upon it, and thereupon he is wondrous fearefull to displease him in any thing.

There are a company that know not what belong to this, that hope to be saved by Christ, and yet they will grieve the Spirit; they will venture into any place, upon any sight, into any company: but if ever they had beene acquainted with the government of Christs Spirit, they would know what it was to grieve the Spirit, and the Spirit would grieve them too: it is a signe they have not the Spirit of God, because he doth not check them when they have done. Therefore your adventurous carelesse persons, that are indifferent for all things, for all companies and places, that do not watch over themselves, and over their words and carriages, they have not this poverty of spirit: for then they would know what it were to displease God in any thing, to walke and to speak loosely, because hereby they grieve the spirit, and would presently finde, either want in grace or comfort. There is not one of many that are acquainted with the nature of this spirituall communion with Go…, and therefore they doe not enjoy the happinesse that those doe, who are thus qualified, that are poore in spirit.

p. 12655Tractable.Againe, a man that is poore in spirit, is very tractable, as it is in Esay, A Child shall lead them. The Lamb and the Lion shall feed together, &c. and a Child shall lead them: that is, such an one, you shall lead him with any counsell (let the person be never so meane,) having smarted for his sins, and his owne counsell and wayes, a child shall lead him; that is, any man shall lead and move him to that which is good, he stands not upon termes.

66Vpbraids not others.And alway hee that is poore in spirit, hee is no upbraider of other mens wants; he is more sensible of his owne, then that he sees in other men: hee is not prone to upbraid and object against them their wants and conditions, hee is so taken up with the sense of his owne.

77Most humbled for spirituall wants.And lastly, he that is poore in spirit, is humbled in himselfe for spirituall wants: not so much for outward things, but because he hath not a large heart to God, because he findes impatience, because he finds not that heavenly mindednesse, and strength, to goe through the duties that God requires; that his flesh is so backward, these things abase him, and bring him on his knees, and not so much outward things, and answerably hee lookes for spirituall supply. When a man is humble and poore in spirit, he is not abased with any outward thing, that that he would have is mercy and grace. The Apostle when hee would pray for all happinesse to the Churches; he prayes for grace, mercy, and peace; for as they are more sensible of their spirituall wants, so they are carryed in their desires after that that may give them satisfaction that way.

p. 127Let us labour to bring out soules to this blessed temper,Vse. to bee poore in spirit,To labour for spirituall poverty. the happy temper that our Saviour began his preaching withall: the first thing that he fals upon is, Blessed are the poore in spirit, for theirs is the kingdome of Heaven. But before I come to any directions for the getting this spirituall poverty, we must know and premise this caution,Caution. that wee must not be so poore in spirit, as to deny the worke of grace in our hearts.Not to deny the worke of grace. It is one thing to bee poore in spirit, and to see our wants, and it is another thing to bee unthankfull and unkinde, to deny the worke of grace, and so to gratifie Satan: wee must not give false witnesse against our selves, and so deny the worke of Gods Spirit in us, it is not poverty, but darknesse of spirit; we are not acquainted with that grace that God hath enriched us with. Therefore where the soule is in a right temper, there is a double eye, one to see the defects and the staines of those graces we have, to see what we are wanting in of what we should be, and to see how our graces are stained, and that there is a mingling of our corruptions with them. The viewing with the one eye, that wee have any grace, that should make us cheerfull, and thankefull, and comfortably goe on, considering that there are some beginnings that God will perfect: for hee never repents of his beginnings. And then a sight of the want, and of the staines of those graces, that we mingle our corruptions with them, that workes againe this poverty of spirit to go still out of our selves, to desire grace, to purge and cleanse our selves more and more. p. 128Therefore I beseech you let us remember that, that we doe not unthankfully deny the worke of grace, and thinke that to be poverty of spirit; as some do out of covetousnesse, because they have not that they would have, they think they have nothing at all; that is a spirituall covetousnesse. But let us be wise to discerne what God hath wrought in our hearts what he hath done for, and in our soules. A holy man, you shall have him much in mourning and complaining, but it is of himselfe, not of God, as if God were wanting to him, you shall have a holy man in a perpetuall kinde of despaire, but it is in himselfe, he hopes in God still. Remember this caution, that as wee complaine, so let us be sure it be of our selves, alway justifie God in his mercy; and if we despaire, let us despaire of our selves, that we can do nothing of our selves; but be sure to maintaine (all we can) the hope of Gods rich mercy in Christ.

How to come to spirituall poverty.Now having premised this caution. The way to come to spirituall poverty among many others, is:To come into Gods presence. First, to bring our selves into the presence of God, to the presence of greater lights then our own; men that think themselves some body when they are alone; yet when they consider, God sees them, whose eyes are a thousand times brighter then the sun; then they learne to abhor themselves in dust and ashes, as we see Iob did when God talked with him, when he saw God: and Abraham when he talked with God, he accounts himselfe dust and ashes. Let us bring our selves into the presence of God, consider his holinesse, his justice. p. 129And withall let us bring our selves to greater lights then our owne; that is, oft come into the company of those that have greater grace then our selves. The Starres give no light when the Sunne is up; the Starres are somebody in the night, but they are nothing in the day; and those that are conceited of their owne excellencies, when they come into the presence, and company, and converse with those that are better then themselves, their spirits fall downe, they are abased. It is a good course therefore not to love alway to be best in the company (as it is some mens vanity, because they will be conceited of their owne worth) but to present our selves before God in his ordinances, and present our selves in communion and fellowship with others that are greater and richer in grace then our selves, and so we may see our owne wants. This is one direct…on to get spirituall poverty.

Againe, that we may come to be poore in spirit, let us consider what we are,22Consider we are creatures. that we are creatu…es: the terme whence creation begins is just no…hing: it is so in the creatures in the world, God made all of nothing, and is it not so in the new creature much more? Therefore if I will be anything in my selfe as of my selfe, surely I must looke to be no creature of Gods making: for grace is Gods creature, therefore it must rise of nothing, there must be a sight of our owne nothingnesse.A Christian hath all from Christ. Indeed a Christian in himselfe is nothing now in the state of grace: whatsoe…er he is for grace or glory, it is out of himselfe; hee hath nothing in himselfe as of himselfe, all that he hath, he hath p. 130from Christ. He is poore in himselfe, but he hath riches enough in Christ, if he see his owne poverty. He is a sinner in himselfe, but he hath righteousnesse enough in Christ, if he see his sins. Let us know that this is a qualification to interest us in the good that is in Christ: we renew our right in Christ no otherwise then we renew the sense of our owne poverty and want. Would we see all in Christ, that we have riches, and wisdome, and happinesse, and favour, and life, and all in him? With the same spirituall eye of the soule, let us see that we have nothing in our selves: for I can no otherwise renew that right and interest I have in Christ, but by renewing this sight; we altogether shine in the beames of our Husband. The consideration of this will be a meanes to worke our care, and endeavour towards it, that we are creatures, new creatures, and therefore we must rise of nothing in our selves, and we must be maintained and supported by the new Adam, the second Adam, and have fresh grace from him continually: we move and live in him, as I said before.

Againe, that we may be poore in spirit, helpe our selves,33Present to our selves abasing considerations. with presenting to our selves abasing, emptying considerations. What be they? Among the rest, reflect our mindes back to what we were before God shewed mercy upon us;11For the time past. how unprofitably we spent our dayes; what a deale of good we left undone that we might have done.22For the present For the present, consider the imperfections that hang upon us, whereby we even defile the best performances that come from us; let us have in the eye of our p. 131foule presented our speciall corruptions for the present.33For the time to come. For the time to come let us present to our soules what will become of us ere long, that for outward things, that nature is prone to be highly conceited of, they shall lye in the dust, these bodies of ours must lye low in the dust, all other things must be taken from us, and we from them, we know not how soone; let us oft think and consider of the vanity of all things, what will all things be ere long? They must all come to nothing, the fire will consume all that is glorious in the world, there will be no excellency but the excellency of Christ, and his church, and children, and thinke of the day of Iudgment, what will stand for currant then; thinke of the time of our dissolution, how we shall apeare before Christ, what we have in us that will give us confidence at that day, and time, to looke upon him with comfort, that those thoughts of the time to come, of death, and Iudgment, and eternity, may not be frighfull to us. The consideration of these things will make us to looke about us, and make us indeed poore in spirit.

Especially let us consider what our profession requires of us;What our profession requires. not by the law, let that goe: but what in the covenant of grace we should be, & are not, it will shame the best of us. Alas, how much good might we have done, that we have not! How have we failed in bringing honour and credit to our profession? How barren have wee beene in good works? How unwatchfull over our thoughts and speeches, whereby we have stained our religion, p. 132and our consciences, and grieved the Spirit of God. Let us consider how short we are of that we might have beene, and this will bring inward shame and confusion of spirit, from whence this temper of poverty of spirit comes. Consider of these things and enlarge them in your owne meditations. There is not a more fruitfull spending of our thoughts (next to the consideration of Christ, and the riches we have in him) then to consider what we are in our selves: that we may be in a perpetuall disposition of soule, fit to receive the good that is to be had in Christ.

Two graces alwayes requisiteTwo graces are the maine graces that must go along with us all the dayes of our lives: this grace to go out of our selves, and another grace to go to another, that is better then our selves, in whom lyes our happinesse. That we may go out of our selves, and the creature, and all that is in the creature, poverty of spirit is necessary, to see that there is not that in our selves, that will yeeld a foundation of comfort; and poverty of spirit sees that there is not that that we possesse in the creature that will stand out. The creature, that is a particular good, for a particular case, to supply a particular want, and but for a time, it is fading and outward: but the comfort we must have, it must be spirituall and universall, to give contentment to the soule. The consideration of these things will force us to go out of our selves, this poverty of spirit, that wee have not enough to make us happy. The Heathen men by the use of discretion and knowledge, had so much to see, that there is nothing in the world p. 133to make man happy; the negative part they knew well enough: but there must be another grace to carry us to a possitive happinesse, where that lyes, and that is the grace of trust that followes. I will leave in the middest of thee an afflicted and poore people, that shal be disposed and prepared by their outward poverty, to inward spirituall poverty, to go out of themselves to Christ, to trust in him.

And they shall trust in the name of the Lord.

This is the carriage of these poore and afflicted people. They shall trust in the name of the Lord.

God hath no delight in afflicting his children, he joyes and delights in the prosperity of his children; it is our sinfull nature that forceth him to afflict us, that he may weane us from the world, because we are prone to surfeit upon things here below, All that God doth is that we may trust in him, which we would never doe, unlesse he did afflict us and make us poore in spirit; but when we are afflicted and poore in spirit and have nothing at home, we will make out abroad, as people in necessity will doe: supply must be had, either at home, or from without; and when the soule is beaten and driven out of it selfe (which requires much ado) then we are fit for this blessed act, here spoken of, to trust in the name of the Lord. And the one is an evidence of the other. How shall wee know that we are sufficiently humbled, and made poore in spirit? when we trust in the name of the Lord.

In the unfolding of these words, take these for grounds which I will but name.

p. 134First, that naturally every man will have a trust in himselfe, or our of himselfe.

Secondly, that God is the trust of the poore man; what he wants in himselfe, he hath in God: God is the Rock or the Castle to which he retires, he hath supply in him.

The third is, that God is trusted as he is knowne.

Observ.They shall trust in the name of the Lord. For God can be no otherwise trusted,God is trusted as knowne. then he hath made his will knowne. It is presumptuous boldnesse to challenge any thing of God that we have not a promise for; or to attribute that to him that he is not: God is therefore trusted as he hath made himselfe by some name knowne to us. He hath made himselfe knowne by his attributes, by his nature and essence, Iehovah, and by his word, and the promises in his word: for his word is one of the best & sweetest names whereby he hath made himselfe knowne. The name of God is glorious in all the world, in the creation, and every creature hath a tongue, to shew forth the power, and wisdome, and goodnesse of God: but what is this to us if we know not the will of God toward us? There is the name of God discovered, what he is in himselfe, somthing of his power and wisdome, &c. But what he is to us, gracious and mercifull, and sweet, that we must gather out of the discovery of his owne breast. He must come out of that light that none can attaine unto, and discover himselfe as he hath done in his word: and by this name of God, his word, we come to make use of his other p. 135names. The next thing I will speake of, is the improovement of God when he is knowne, to trust in him, to pitch our trust and confidence upon him They shall trust in the name of the Lord.

For there must be an application of the soule to God:Observ. we must lay our soules upon God;God must be trusted in. though hee be a Rock, yet wee must lay our soules upon him, and though he be a foundation, yet we must build upon him and his truth revealed. There is an adaequate comfort in God and in the Scriptures, and superabundant too, to all our necessities whatsoever, it transcends them all, there is more in the spring then we want ourselves: yet notwithstanding there must bee grace in the soule, to repaire to God, there must be an hand, an empty beggers hand (such as faith is) to reach that helpe that God yeeldes; there must bee a wing to flye to our Tower; the wing of the soule is this trust and faith; and when these two meet, faith or trust, and GOD, What a sweet meeting is there? For emptinesse, and fulnesse, poverty, and riches, weaknesse and strength, …o meet together, these will graspe sweetly: for the excellency, and al sufficiency of the one, and the necessity of the other meeting together, breeds a sweet correspondency. Wee must trust therefore in the Name of the LORD; that is the way to improve whatsoever is in God, for our good.

Faith,Faith, the nature of it. the nature of it is, (after it hath applied it selfe to the grounds of comfort;) to draw vertue and strength from God. Of it selfe it is the most beggerly grace of all: Love is a rich grace, p. 136but yet notwithstanding in the covenant of grace, wherein grace and mercy must have the glory; God hath stablished such a grace to rule there as ascribes all out of it selfe, and is an empty grace of it selfe; to make use of the riches that is ou… of it selfe: therefore God hath made choice of this trusting instead of all other graces, as indeed leading to all other graces whatsoever. God brings us home by a contrary way to that we fell from him. How did we fall from God at the first, that was our Rock, our defence and trust? We fell from him by distrust, by having him in a jealousie, as if he aimed more at himselfe, then at our good; so the Devill perswaded our first parents: the next way therefore to come back againe to God, it must be to have a good conceit of God, not to have him in jealousie; but to be convinced in our soules that he loves us, better then we can love our selves (in spight of the Devill and all his temptations:) so to trust God is to relye upon him in life and death: therefore God hath appointed this grace, as he saith here. They shall trust in the name of the Lord.

Now because we all pretend that we trust in the name of the Lord. We will first examine our trust: let us try our trust a little, that wee may see whether it be true trust or no. And then upon that we will give some directions, how to come to this blessed condition, to trust in the name of the Lord.

What means by trust here.For the first: I doe not take trust here for the first faith, which is the grace of union to receive Christ: but for the exercise of faith afterwards in p. 137a Christians life; so we speak of it as a fruit rather that comes from faith.God, how conceived the object of trust. And wee may know our trust in the name of the Lord, being now conceived as a gracious Father in Christ, clothed with the relation of a father: for so we must trust him, not God …solutely; for there is no comfort in an absolute God, distinct from his relations: but when we apprehend him in relation, as a sweet Father in Christ, in that name, then the nature of God is lovely to us, betweene whom and us there was an infinite distance before. Now Christ being Emanuel, God with us, hath brought God and us together intermes of league. Now our nature is lovely to God in Christ, because it is taken to the unity of his person, and Gods nature is lovely to us, having made himselfe a father in Christ his beloved Sonne. Therefore when we speak of God, our thoughts must runne upon God as thus conceived, as clothing himselfe with the sweet terme of Father, our God in covenant, we must so apprehend him.

Now one evidence of this trust in this our God,Evidence of trust in God. is a care to please him in all things. When we depend upon any men,11A care to please him. wee have a care to please them. A tenant that feares to be thrust our, will strive to please his Landlord. We that hold all upon this tenure, upon faith and trust in God, we should feare to displease him.

And there will be likewise an use of all meanes to serve Gods providence and care of us,22Vse of means. if wee trust in him; or else it is a tempting and not a trusting. There are no men more carefull of the use p. 138of meanes then those that are surest of a good issue and conclusion: for the one stirs up diligence in the other; assurance of the end, stirs up diligence in the meanes. For the soule of a beleeving Christian knowes that God hath decreed both, both fall under the same decree; when God pur…ed to doe s…ch a thing, he purposed to do it by such and such meanes. Trust therefore is with diligence in the use of all meanes that God hath ordained. He that trusts a Physicians skill, will be very carefull to observe what was prescribed, and will omit nothing. It is but presumption, it is not trust where there is not a care in the use of meanes: as wee see many pretend to trust in God, and sever the means from the end, they are regardlesse of the meanes of salvation.

Againe, those that trust in God, they are quiet when they have used the meanes.33It quiets the soule. Faith hath a quieting power, it hath a power to still the soule, and to take up the quarrels, and murmuring, and grudgings that are there, and to set the soule down quiet: because it proposeth to the soule greater grounds of comfort, then the soule can see any cause of d…scomfort; the soule being reasonable, yeelds to the streng…h of the reason. Now when faith propounds grand comforts against all discouragements whatsoever, that overcomes them, that is g…eater in the way of comfort, then other things in the way of discouragement, the soule is quiet, it hopes comfort will be had, the soule is silent and at rest. We see in Psal. 43.Psal. 43.Ps 43 when there was a mu…iny in Davids soule, by reason of the p. 139perplexed state he was in; he fals a chiding downright with his soule, Why art thou disquieted, O my soule! and why art thou troubled? But how doth he take up the contention? Trust in God, he is thy God. So that wheresoever there is faith, there is a quiet soul first or last: there wil be stirring at the first, the waters of the soule will not be quiet presently. As in a paire of ballance, there will be a little stirring when the weight is pu… in …ill there will be poise: so in the soule there will be some stirring and moving, it comes not to a quiet consistance, till there be some victory of faith with some conflict, till at length it rest,How faith quiets the Soule. and stay the soule: for this power faith hath to quiet the soule, because it bottomes the soule so strongly (there is reason for it) it sets the soule upon God: and upon his promises. Therfore he that trusts in God is as mount Sion, you may stir him sometime, and move him, but you cannot remove him; the soule is quiet, because it is pitched upon a quiet object.

Therefore, where there is cherishing of disturbance in the soule, and cherishing of doubts, there is no faith, or very little faith: because it is the property of faith to silence the soule, and to make quiet where it comes. This is one evidence and signe of true faith. And this is discerned especially in times of great trouble, for then the soule of the righteous is not disquieted, as you have it in Psal. 112.Psal. 112.Ps 112 His heart is fixed, therefore he is not afraid of ill tydings. And therefore this evidence to the …est, that faith as it hath a quieting power, so it hath a power to free the soule from all base feares,Faith keepes outbase feares from p. 140the tyranny of base feare. There will some fear… arise, we carry flesh about us, and flesh will alway be full of objections, and trouble our peace: but notwithstanding it will free the soule, (this trusting in God) from the tyranny, and dominion of base feares. If any newes or tydings be of any great hard matter; I beseech you who hath his soule best composed at that time? A sound Christian that hath made his peace with God, that hath hi… trust in God, that knowes what it is to make us… of God, to repaire to him. But for another man … the time of extremity and trouble: he run… …ther and thither, he hath not a tower to go unto; he hath no place of refuge to repaire to. Therefore hee is worse then the poore silly creatures: there is not a creature but hath a retyring place. The poore Conies have the Rocks to go unto, and the Birds have their Nests, and every creature when night or danger approacheth, they have their hiding places: only a wicked carelesse man that hath not acquainted himself with God, when troubles come, he hath no hiding, nor no abiding place, but lyes open to the storme of Gods displeasure; therefore he is surprized with feares and cares, and pulled in peeces with distractions: he is as a Meteor that hangs in the cloudes, he cannot tell which way to fall. But a Christian is not such a Meteor, he fals square which way soever he fals, cast him which way you will: for his soule is fixed, he hath laid his soule upon his God. We see the difference in this betweene Saul and David; when David was in trouble he tr…sted in the Lord his God, p. 141when he was ready to be stoned, what doth Saul when he was in trouble? he goes to the Witch, and from thence to the swords point.

Againe, where there is this excellent grace of trusting in God,55A relying on God without meanes. and the soule is calmed by the Spirit of God, to relye upon God in covenant as a Father in Chirst: it will relye upon God without meanes, and when all things seeme contrary. So the Spirit of God will difference a Christian from a naturall man, that will goe so farre as his braine can reach; if he can see how things can be compassed he will trust God, as if God had not a larger, comprehension then hee. Where hee sees no way or meanes to contrive a deliverance, nor no meanes to satisfie his desire, there the soule of a naturall man sinkes and fals downe: a polititian will go as far as reason can carry him. But a Christian when he sees no meanes, he knowes God can make meanes: now when all things are opposite, if he hath a word of God, he will trust God, even against the present state and face of things, as Iob saith, Though he kill me, yet will I trust in him. Therefore in the sense of sin, because there is a promise to sinners, that if they confesse their sinnes God will pardon them; he will beleeve the fo…givenesse of sins, though he feele the guilt of sinne. And in misery he will beleeve an evasion, and escape, and that God will support him in it, because God hath so promised. And in darknesse, when he sees no light, as it is Esay. 50.10.Esay. 50.10.Isa 50:10 in such a state hee will trust in God. As a childe in the darke claspes about his fa…ther; so a childe of God in darknesse when he sees p. 142no light, he will claspe about his God, and breake thorow the clouds that are between God and his soule: as indeed faith hath a piercing eye, it pulls off the vizard of Gods face; though he seeme angry, yet he will beleeve he is in covenant, and he is a Father. Therefore though God shew himselfe in his dealing as offended: yet he argues, God may be offended with me, but he cannot hate me, there is hope. Faith where it is in any strength, it will beleeve in contraries. In death, when a man is turned to rottennesse and dust, faith apprehends life, and resurrection, and glory to come: it will trust in Gods meanes, or no meanes, if it hath a promise.

66To trust God for all things.Againe, he that trusts in God truly, will trust him for all things, and at all times. For all things: for faith never chooseth and singleth out its object to beleeve this, and not that: for all comes from the same God: therefore he that trusts God for one thing, will trust him for all things. If I will trust a man for many pounds, surely I will trust him for a shilling. He that pretends he will trust God, God will save me, God is mercifull; and yet notwithstanding will not trust him for common things: it is an abusive delusion, and flatering of his owne soule in vaine: there is no such trust in him, because he that trusts God for the maine, will trust him for the lesse. Therefore true trust is for all things: he that trusts God for forgivenesse of sinnes, which is the maine, and hath wrestled with God for the forgivenesse of sinnes and found peace with God there, he will easily p. 143wrestle in other baser and lesse temptations. As God saith to Iacob, Thou art Israel, thou hast prevailed with God, and shalt prevaile over men: so a true Christian, that in the grand point of forgivenesse of sinnes (when his conscience is surprized with the feare of Gods wrath) hath gotten assurance of the pardon of his sinnes, when hee is to set upon other lesser temptations, he overcomes them easily. Therefore a Christian will trust God (as for forgivenesse of sins,11With good name. and life everlasting, so) with his good name. Oh, will some say, you will be reported of thus & thus; he cares not, he knowes the cause is just, he will trust his good name with God, Who will bring a mans righteousnesse forth cleare as the noone day, as David speakes. He that will not trust God with his good name, is of a base spirit; and feare of disgrace keepes many men from many just actions. He that truly trusts God, will trust him with the righting of his cause;22To right his cause. hee will not pull Gods office out of his hands, he will not revenge himselfe, but he will trust God, God certainly will right me first or last, he will only use the legall meanes, and that quietly. But a man that is not acquainted with the Spirit of God, is presently moved with revenge, and hath not learned to overcome himselfe in this conflict. A man hath gone indeed very far in religion, that can conquer himselfe in this conflict, that can trust his cause with God when he is wronged and overcome by might, &c. So our Saviour Christ committed his cause to him that was able to judge righteously. Every true Christian hath the Spirit of Christ; hee p. 144when hee was reviled, retorted not againe: but committed the cause to him that was able to judge righteously. Shall I be able to commit my soule to God in the houre of death; and shall I not in case of revenge be able to commit my case to God, when I have done that that peaceably I may doe? I may suspect that I am but yet an hypocrite, I have not true trust in God.

33With poste…ityAgaine, he that hath learned truly to trust God for the grand maine matters, he will trust him likewise with his posterity, with his children, without using indirect meanes to make them rich, as if they could not be blessed unlesse they have such a portion put into their hand when we dye,Psal 24.Ps 24 as … God had not stock enough for them, for the Earth is th… Lords and the fulnesse therof. And he is the God of the faithfull and of their seed. Is he so? Then let us labour to leave our children in covenant, leave them in a gracious frame and state of soule, that they may be Gods children, and then wee leave them rich: for we leave them God alsufficient to be their portion. Therefore those that pretend, I do this but for my posterity and children, when they are unjust and unconscionable in their getting: they make this defence for their unbeliefe: if they had true faith, as they trust God with their soules (as they pretend at least) so they would with their children and posterity.

44With good Workes.Againe; he that trusts God truly, will trust God with his gifts, with the distribution of his almes, with parting with that hee hath for the present, when hee sees it like seed cast upon the water. p. 145When seed is cast upon the water, we are like never to se ti againe. Oh but saith the Wise man, Cast thy bread upon the water, and thou shall see it after a certaine time: He that hath learned to trust God, will beleeve this; though he cast away his bounty, yet he hath cast it upon God, and Christ, that will returne it againe, he knowes he doth but lend to the Lord. Therefore those that thinke their bounty, and almes, and good deeds, to bee lost, because they see not a present returne, a present crop of that seed, they have not a Spirit of trust in God: for he that hath, will endeavour to be rich in good workes: nay, he will account it a sp…ciall favour, a gr…ater favour, to have a heart to doe good, then to have meanes. A reprobate may have meanes abundance to doe good, but only a childe of God hath a heart to doe good; and when he hath gotten a large and gracious heart to doe good, it please…h him; then he sees he hath an evidence that he is the childe of God, he knowes he shall not lose a cup of cold water, not the least thing that he doth in the name of Christ▪ The apprehension of this should make us more fruitfull, and abound in the worke of the Lord. It is for want of trust, and faith, that we are so barren as we are in good workes.55With direction of our wayes.

Againe, he that will trust God with the greatest matters, will trust God with his wayes for direction: he will not trust his owne wit and wisdome, but God, God shall be wise for him, …e will f…llow Gods directions, and whatsoever …s contrary to Gods direction hee will not doe; hee will acknowledge p. 146God in all his wayes, Prov. 3.5.Pro. 3.5.Prov 3:5 Acknowledge God in all thy wayes, acknowledge him to be thy guide, thy defender, thy light, to direct thee; acknowledge him to be able, and willing to give thee successe, acknowledge God in all thy wayes and consultations; and when we have especially any great matters in hand, Oh, I beseech you let us learne to acknowledge God. What is it to acknowledge him? To go to him for direction and protection in doing our duty, that we seeke to him for strength and for successe, this is to acknowledge God in our wayes. What makes men so unfortunate and successelesse in their consultations? Because they are so faithlesse, they doe not acknowledge God in their wayes, but trust too much to seeming things, and appearance of things, they are carried too much with that. Though things seeme to go never so well, yet let nothing make us give over to acknowledge God: nay, when things are never so ill, let us acknowledge God, for God can set all streight and at rights again. Alas, what a small matter is it for him, that rules Heaven and Earth, and turnes this great wheele of all things, to turne the lesser wheeles, to order lesser businesses, and bring them to a happy issue and conclusion? It is but a little matter with his command, seeing he rules all things; it is but trusting in him, and praying to him, and then using the meanes with dependance upon him. Let us therefore acknowledge God this way by committing our wayes and affaires to him. Wee need knowledge, and strength, and a comfortable issue, p. 147for all that is necessay in our affaires; let us acknowledge God, and fetch all these from him.

Well,66With our souls at the houre of death. the last thing that wee have any use of trusting God withall is, when we are dying, to trust our soules, to commit them to God, and yeeld them up to him, our depositum, to lay it with him. He that hath inured himselfe to trust God all his life, and to live by faith, he will be able at length with some comfort to dye by faith. Hee that hath trusted God all his life, with all things that God hath trusted him; he can easily trust God with his soule; and he that hath not inured himselfe to trust God in this life, undoubtedly he will never trust God with his soule when he dies, it is but a forced trust.

Thus you see in all the passages of our lives we must learne to trust God, and to make use of God; for God is so abundant, that hee is never drawne dry; he joyes when he is made use of, it is an honour to him. Let us try our selves, by that I have said, whether we truly trust God or no; let us not deceive our owne soules, but labour to trust God for all things. Let it be our daily practise in the use of meanes, look to the course that he prescribes us, and then looke up to him for strength, and blessing, and successe. This ought to be the life of a Christian; Oculus ad Coelum, as they say of the Governour of a Ship, he hath his h…nd to the Sterne, and his eye to the Pole-star, to be directed by that: so the life of a Christian, he must have his hand to the sterne, he must be doing that that God prescribes him: and hee must have his eye to the p. 148Starre to be guided in his course by Gods direction: he that doth not this, knowes not what it is to trust in God.

How to come to trust in GodHow shall we bring our soules to this so necessary a duty? Indeed it is a very hard matter: we know what it is to live by our wits, by our wealth, by our lands: but what it is to live by faith in depending upon God, few soules are acquainted with that.

To learne to know God.Therefore in the first place, learne to know God, you see here we must trust in his name. We know men by their names, God and his name are all one, his name is himselfe, and himselfe is his name. Therefore let us learne to know God as he hath discovered himselfe: know him in his workes, but especially in his word,In his word. know him by that worke is he hath discovered himselfe in his word. Let us know his promises, and have them in store for all assaies whatsoever; promises f…r grace, and for direction in this world. God will not faile us nor forsake us, he will be in all extremities with us, In the fire and in the water; and the promises of issue, All things shall work for good to them that love God; and the promise of his Spirit, He will give his holy Spirit to them that ask him: Besides particular promises a world of them in Scripture, let us know God in these promises, they are our inheritance, our portion. And if we should go to God, and not be acquainted with these he will aske us upon what ground? How shall wee bee able to go to God? But when we have his promise, we may say boldly with the Psalmist, Lord remember thy promise p. 149wherein thou hast caused thy servant to trust. We may put God in remembrance, not that he forgets; but he will have us mindfull of what he promiseth and put him in minde. A…d it is an evidence to our soules that he will grant any thing, when we have faith to put him in minde of his promise, Lord remember thy promise wherin thou hast caused thy servant to trust. Lord, thou canst not deny thy word, and thy truth, and thy selfe, and they promise, and thy name by which thou hast made thy selfe knowne. Thus we should know God in his word, as it is Psal. 9.Psal 9Ps 9 They that know thy name will trust in thee oh Lord. We never trust a man till we know him; and those that are not good, we say they are better knowne then trusted: but the more we know God, the more we shall trust him.

And know him in his speciall Attributes that the word sets him out in,In his attributes. besides the promises, that we may know that he is able to make good all these promises, and then wee shall trust him. What are those Attributes? He hath made himselfe knowne to be All-sufficient, what a world of comfort is in that? He saith to Abraham, I am God All-sufficient, walk before me and be perfect; take thou no thought for any other thing, I am God All-sufficient. There is in him whatsoever may be for an object of trust; he is All-sufficient, he hath power, our trust is in the name of the Lord, that made Heaven and Earth. There is a consideration to strengthen faith, there is power enough, we beleeve in a God that made Heaven and Earth: and there is will to helpe us, he is our God: and there is skill to p. 150helpe us, as S. Peter saith, he knowes how to deliver, it is his practise, he hath used it from the beginning of the Chu…ch, and will to the end: hee knowes how to deliver them, to protect and stand by them, he hath power, and will, and skill to doe it. And then againe he is every whe…e, he is such a Castle, and Tower, and defence; we have him neere us in all times,Psal. 46.Ps 46 he is a present helpe in trouble, as it is Psal. 46. what an object of trust is here, if we had bu… faith to make use of it? Let us therefore know God in his word, in his Attributes, and this will bee a meanes to strengthen trust, as it is Psal. 36.Psal. 36.Ps 36 How sweet is thy goodnesse? therefore shall the sonnes of men trust under the shaddow of thy wings. Why come we under the shaddow of Gods wing? Because his goodnesse is sweet, he is a fit object for trust. The things of this world, the more wee know them, the lesse we trust them, for they are but vaine: but there is such infinitenesse in God, that the more we know him, the more we shall trust him; therefore let us grow in the knowledge of Gods word and truth.

Experimentall k…owledge.And adde experimentall knowledge, it helpes trust marvellously; the experience of others, and our owne experience: when wee see God hath helped his Church in all times, especially when they have sought him by fasting and prayer, Our Fathers trusted in thee, Psal. 22.4, 5Ps 22:4Ps 22:5and were not confounded, Psalme 22. Therefore if we trust in thee, we shall not be confounded. So for our owne experience. Thou hast beene my God from my mothers wombe, Psal 71.Ps 71I have depended upon thee from my mothers breast; forsake p. 151me not in mine old yeares, in my gray haires, when my strength faileth me. Thus we may gathe… upon God from former experience, that God will not now forsake us; because we have had experience of his kindnesse in former times: he hat… beene my God from my childhood, therefore h… will be now. This is a good argument: becaus… God is as he was, he is the same, he is never drawn drie, Where he loves, he loves to the end. Where he begins, he will end: therefore this should strengthen our faith, to gather experience from forme… things. Thus David alledgeth the Lion and the Beare, and so S. Paul, he hath delivered me, therefore he will deliver me. It is ordinary with the Saints of God.

Againe, if we would trust in God, labour every day to bee acquainted with God in daily prayer,22To be acquainted with God. in hearing, and reading, and meditation. We trust friends with whom we are much acquainted: and those that are not acquainted with God, in that communion that belongs to Christians, that doe not often talk with God by prayer, and meditation when they go to God in extremity, what wil God say to them? VponUpon what acquaintance? You are strangers to me, and I will be a stranger to you; and Wisdome it selfe will laugh at their dectruct…on, Pro, 1.Pro. 1.Prov 1 when they will force acquaintance upon God when they have use of him, and never care for him in the time of peace. Therefore if we would trust God, and go to God boldly; as who is there here now that will not have need of him? Wee have need of him continually: but sometimes more p. 152than others; therefore I say, let us be acquainted with him, that we may after trust him. Those that have not the care to be acquainted with God, either they have not the heart to go to God, or if they have, they have but a cold answer: but indeed for the most part, they have no heart to go to God: for their hearts mis…give them, and tell them, they have beene carelesse of God, they have negl…cted God, therefore God will not regard them, Goe …o the gods ye have trusted, as it is, Iudges 10.Iudges 10.Judg 10 Answerable to our care (beloved) in the time of peace, will our comfort be when we are in trouble. Therefore I beseech you let us remember this as one meanes to strengthen our trust, our daily acquaintance with God: and acquaint our selves so with him, as to keepe him our friend, not to offend him: for if we offend him, we shall not trust him. A galled conscience is afraid of God, as a sore eye is of light. A comfortable conscience is from a conscience to please God.2 Cor. 1. Heb. 13.2 Cor 1Heb 13 This is our boldnesse and confidence, saith Paul, that we have laboured to keep a good conscience, that we may have him our friend.

33To exercise trust upon all occasions.Againe, let us labour to exercise our trust upon all occasions: for things that are exercised are the brighter and the stronger. Let us inure our selves to trust in God for all things, and to trust him with all things, with our bodies, with our soules, with our estates, with our children, with our wayes, with our good name,Psal. 62.Ps 62 with our credit and reputation, 1with all, as I said before in the signes of trust. 2Faith it growes in the exercise, as we see Psal. 62. p. 153A Psalme expressing Davids trust in God, and the conflict with his soule in trusting, he begins, yet my soule waits upon the Lord; &c. And in verse 2. I shall not be greatly moved, (saith he;) but when he had gone on, and exercised his faith still, then he saith in verse 6.Verse 6. He is my Rock, and my Saviour, and defence, I shall not be moved. He that at the beginning saith, I shall not greatly be moved, afterward working upon his heart and soule, and exercising his faith, saith, I shall not be moved, he is my Rock, my Saviour, and defence. Faith, it is the Engine by which wee doe all, by which we prevaile with God, and overcome the world, and all the snares on the right hand, and on the left, it is that whereby we doe all: therefore we had need to keepe it in exercise, and inure it, that we may have it to manage and use upon all occasions. It is not enough …o have faith in us, but we must live by it, it must not only live in us, but we must live by it: this is another way to strengthen this faith, and assurance, and trusting in God.

The next is to practise that I spake of in the forenoone,44To be poo…e in spirit. to grow poore in spirit, for they shall trust in the name of the Lord. Let us labour more and more to see our owne wants. A Christian should have a double eye, one to looke to himselfe, and his owne wants, to bee abased, another eye to Gods promise, to Gods nature, to trust in God; and thus wee should passe our dayes: the more we can empty our selves, the more wee shall bee filled with God. We see here in the Text the way to trust in God, to be poore in spirit. The p. 154reason is in nature: whosoever is not poore in himselfe, and sees a necessity, hee will never go out of himselfe, for he hath some other supply. Therefore if we would learne to trust in God, we must learne to empty our selves of all selfe-confidence, by observing our weaknesse and wants, by taking notice, not so much of our graces, as of our w…nts. When Moses came from the Mount, his face shone; he knew not of it, all the world about him knew it besides himselfe; but he observed it not, saith the Scripture: Lo when a Christian considers not (specially in temptations to pride) what he hath, but what he wants, how little good hee hath done, how many evill thoughts and actions have passed from him, how short he is in fruitfulnesse and thankfulnesse to God; this is the way to trust in GOD: for then wee will keepe close to GOD, when wee doe see our owne weaknesse.

55Get sanctification.And let us labour to have a spirit of sanctification, to have our soules more and more renewed to trust in God, or else all other courses are nothing: for when it comes to particulars, if the soule be not san…tified, there is no correspondencie and harmony betweene it and God. How can an unsanctified soule close with a holy God? Therefore we must labour to be good, and to do good, as the Apostle Peter saith, To commit our soules to God in doing good. Let us labour to bee good, to get grace, and then there will be a harmony, a connaturalnesse betweene a holy God, and a holy soule, and then we shall trust, and rely p. 155upon him easily. Where there is not grace in the heart subduing corruptions, when it comes to particulars, whether to trust in God, or man; then the soule will rebell and scorne (as it were) trusting in God: i… will go to wits, to friends, to favours, and other helpes.

Let a man be never such a scholler, of never so great parts, when hee comes to any shift, if hee have not grace in him, he will disd…ine out of pride of spirit (as every man naturally is deepely proud) to relye upon conscience, and upon the truth and promises of the word, and upon such termes; these be weake things; no, he will stir…e Hell rather, and Earth, and all meanes; he accounts it greatnesse that he can doe so. It is only the holy man that will …leave fast to God, and to his truth and word; for he relisheth it: the Spirit that penned the Scriptures, and the promises, it rules in his heart, and therefore he relisheth them: Oh these promises are sweet! And as he can trust the promises, so he can trust God, because (as I said before) he is acquainted with him. Where there is not a gracious heart, there will never be a beleeving trusting heart.

There is in God infinitenesse of wayes of supply,66Prudence. let us labour therefore for a prudent heart, to learne the skill of fetching out of God for all necessities. As our want is, so let us fetch supply from some Attribute of God, and some promise answerable. This is the wisdome of the Saints of God are we in extremity? then vvith Iehoshaphat say, We know not Lord what to do, but our eyes are toward thee. p. 156Are we perplexed, that we want wisdome? Then go to God who is infinitely wise: consider him so, for he is fit for the soule, nay, he exceeds all the maladies and w…ts of the soule: there is not only abundance in God but redundance and overflowing ab…ndance: therefore there wants but skill to make use of what is in him for our turne. Are we wronged? go to God that judgeth righteously, consider him in that relation, as a God to whom vengeance belongeth. Are we overpowered? Go to God that made Heaven and Earth, to the Almighty God. Are we troubled with the sense of sin? Go to God that is the father of all mercy, and God of all comfort. Are we cast downe and no man regards us? Goe to God that stiles himselfe the comforter of the abject. This is the skill that faith learnes, not only in grosse, to thinke of God, but to think of God answerable to all occasions; as indeed there is somewhat in God to satisfie the soule in all extremities whatsoever. I beseech you let us learne to doe thus. What a happy condition is he in, that hath learned to inure his soule to trust in God, for the removall of all ill, and for the obtaining of all good, he is sure of all. For God is a Sunne and a Shield, a Sunne for all that is good, and a Shield to defend us from all ill: hee is so to all that trust in him, he is a buckler, and an exceeding great reward, he is a Buckler to award and shield ill from us, and an exceeding great reward for all that is good: therefore in how happy a condition is the soule that is acquainted with this blessed exercise of trusting and beleeving in God? It is a state wherein we p. 157shall be kept from all ill. I meane from the ill of ills, not from the ill of sense, but from the ill of ills, and from the poyson of all ill. Whatsoever ill we endure, there shall be comfort mixed with it, and it is better to have it, then the comfort: what a comfort is this? they that trust in the Lord, shall want nothing that is good. He that trusts in the Lord, is as a Tree planted by the River side, Ier. 17.Ier. 17.Jer 17 He shall alway have his leafe flourishing, and beare fruit, because he is at the Well-head. He that hath the Spring can never want water; and he that is in the Sunne can never want ligh…; he that is at the great feast, can never want provision; he that hath learned to trust in God, and can improve what is in him, what can he want? Oh it is the scarcenesse of o…r faith that we want comfort, as our faith is, so is our comfort, and if we could bring a thousand times larger faith to graspe the promises, we should carry away larger comfort and strength.

FINIS.

Imprimatur. Tho: Weekes. Ianuary. 12. 1637.