Christian blessedness, or, Discourses upon the beatitudes of our Lord and Saviour Jesus Christ written by John Norris ... ; to which is added, reflections upon a late essay concerning human understanding, by the same author.

Discourse the First.

Matth. V. ver. iii.

Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.

THUS the Divine Angel of the Covenant, Christ Jesus, begins that Great and Noble Institu∣tion of Christian Philosophy, his Sub∣lime Sermon on the Mount. This was he that was pointed at by that emi∣nent

Prophecy, I will raise them up a prophet from among their brethren like un∣to * 1.1 thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And now it was that this Prophecy had its full Ac∣complishment; Christ was now entring upon his Prophetick Office, and was to shew himself a Prophet like unto Mo∣ses. This great Trust he discharged with as great Care and Fidelity, and (as the Author to the Hebrews observes) was faithful to him that appointed him, as * 1.2 also Moses was faithful in all his house. As therefore Moses gave a Digest of Laws to the People with whom he was entrusted, so it became this Divine Prophet also to give Laws and Precepts for the Instruction and Order of his Disciples. He was to be a Law-giver as well as Moses. And to carry on the proportion yet further, he thought fit to imitate him in the very manner and circumstance of delivering his Law, and accordingly ascended up into a Moun∣tain, from whence he showr'd down his Heavenly Manna upon his Hearers. So also making good another instance of resemblance relating to Moses, who speaks thus of himself, My Doctrin

shall drop as the rain, my speech shall distil * 1.3 as the dew, as the small rain upon the ten∣der herb, and as the showers upon the grass.

But the Parallel will not run through∣out. For the Divine Oracles were not now accompanied with Thundrings and Lightnings, with Blackness, and Darkness, and Tempest, but were deliver'd in the small still Voice of Blessing and Consola∣tion. 'Twas with a Beatitude that Da∣vid began his Collection of Divine Hymns; and in like manner does the Son of David usher in his sublime In∣structions. And this was very suitable and agreeable both to the Character of his Person, and to the Genius of his Doctrin. As to his Person, Blessing became the Mouth of him, who was the Reconciler of God and Man, the great Embassadour of Peace, the Author of Salvation and Happiness, and at whose Nativity the Angels sang Peace on Earth, and good will towards Men. And as to his Doctrin, the Pre∣cepts he was to deliver were of so refi∣ned and high-raised a Nature, so lit∣tle agreeable either to the Maxims of the World, or to the grosser Relishes

of the Animal Life, that they would have found but cold Entertainment, had they not come recommended with a Reward, and been guarded on each side with a Beatitude.

'Twas requisite therefore that the Duty and the Blessing should go hand in hand; and accordingly our Lord, who well understood the Temper of the Sons of Men, how passionately we pur∣sue any thing that looks like Happiness, and how apt we are to ask that Que∣stion, Who will shew us any good? thought it expedient to joyn them both toge∣ther in his Discourse, as they will be in the Event, and to pronounce them Bles∣sed here, whom he intends to pro∣nounce so hereafter, when he shall say, Come ye blessed of my Father, inherit the * 1.4 Kingdom prepared for you from the foun∣dation of the World.

And the better to win us over to the practice of his Divine Sermon, our Lord like a wise Master-Builder, lays the Foundation of his Discourse, where we must lay that of our Obedience, and assigns the first place among his Beati∣tudes to Humility and Poverty of Spi∣rit.

For Humility is the Foundation of Obedience; we must be first poor in Spirit, before we can be rich in Good Works; first Humble before we can Obey, and first Obey before we can Reign. And therefore with good rea∣son does our Lord lay down this as the first Principle and Ground-work of his Institution, Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.

In my Discourse upon these words I shall,

I. Resolve what we are to under∣stand by Poor in Spirit.

II. Shew that this Poverty of Spirit is a Christian Duty, and the reasonable∣ness of it.

III. Shew the Happiness of those who are so disposed.

As to the Resolution of the first, I consider that this Poverty of Spirit here recommended by our Saviour, is not a state of Life, but a state of Mind; and we may take it either in Opposition to Covetousness, or in Opposition to Pride and High-mindedness. If in opposition to Covetousness, then to be poor in

Spirit, is to have our Souls so disposed, as first, Not to be eagerly carried out in our Desires after any created good; particularly the good things of this low∣er World, whether Honors, Pleasures, or Profit; especially not to be greedy and craving in our desire of Riches. But Secondly, To be so moderately and indifferently affected towards all these, as to be well contented without them, and also ready to resign and part with them, when either God shall think fit to deprive us of them, or when we can no longer retain them with a good Conscience. This is to be poor in Spi∣rit, consider'd in opposition to Cove∣tousness.

But it may also be considered as op∣posed to Pride, or High-mindedness; and then to be poor in Spirit will de∣note, First, A Just, that is, a low and mean Sense and Apprehension of our own selves, of our Souls, and of our Bodies, of our Intellectuals and of our Morals, of our Acquirements and of our Per∣formances. And Secondly, as a Conse∣quent of this, a Contentedness when∣ever any or all of these are disesteem'd or disparag'd, either tacitly and inter∣pretatively,

by Affronts and dishonou∣rable Treatments; or else directly by express undervaluations, a readiness to prefer others before our selves, and a willingness that the same Preference should be given them by others; an ut∣ter Captivation of our Understandings to the Obedience of Faith, and a mo∣dest Submission of them in all doubtful Cases to the Dictates of our Superiours; a declining of Fame and Popularity, and a studious concealment of our own Praises and Excellencies; but when ei∣ther the Glory of God, or the good of our Brother is concern'd in their Pub∣lication. In short, (to use the Descrip∣tion of the Psalmist) he is truly poor in Spirit, who from his Heart can say to the Searcher of Hearts, Lord, I am not high-minded, I have no proud looks; I * 1.5 do not exercise my self in great matters which are too high for me; but I refrain my Soul and keep it low, like as a Child that is wean'd from his Mother; yea, my Soul is even as a weaned Child.

Having thus briefly shewn what it is to be Poor in Spirit, both with respect to Covetousness, and with respect to Pride and High-mindedness. I come

now in the second place to shew, that this Poverty of Spirit is a Christian Duty, and withal the great reasonable∣ness of it. And First, That Poverty of Spirit, according to the first accep∣tation of it, is a Christian Duty, 'twould be Conviction enough to consider how often we are call'd upon in Scripture to withdraw our Affections from the Creature, to seek those things which are * 1.6 above, to set our affection on things above, not on things of the earth; to mortifie our members which are upon earth, among which is reckon'd Inordinate Affection, Evil Concupiscence, and Covetousness, which is Idolatry. Again, we are bid * 1.7 to beware of Covetousness, and to have both our Treasure and our Hearts in * 1.8 Heaven; to be as indifferent in the very * 1.9 enjoyment of any worldly Good, as if we enjoy'd it not; and if in the enjoy∣ment, then certainly much more in the desire. Lastly, to add no more, we are caution'd by St. John not to love the World, neither the things that are in the World. And lest we should take this only as a matter of Advice and Counsel, not express Command, he further adds, If * 1.10 any man love the world, the love of the Fa∣ther is not in him.

But that 'tis a Christian Duty to be thus poor in Spirit, will be further evi∣dent from the very Nature and Design of the Christian Institution. The Grand thing intended in the Christian Reli∣gion, was to reduce straying Man to his true Good and Happiness, to subli∣mate, refine and spiritualize his Na∣ture, to loose him from the Cords of Vanity, and from his fast adhesions to created Good; to purge him from all earthly Concretions and Alloys; to dis∣ingage and separate him, not only from the World about him, but even from one part of himself; in one word, to raise him from Earth to Heaven, not only by a Local, but by a moral and mental Elevation.

Indeed 'twas much otherwise under the Jewish Dispensation. There was then great Indulgence afforded to the Animal Inclinations and worldly Affe∣ctions of Men; and their very Religi∣on was indeared to them by Temporal Promises and Blessings. Not that God intended hereby to express any liking or approbation of Covetousness and Earthly-mindedness, but only to com∣ply

with the infirmity of that gross stupid People, which rendred them un∣capable of being won upon by more noble Proposals. And besides, it be∣ing a received Notion among the Ido∣latrous Inhabitants of the Land (as is * 1.11 observ'd by a late Learned Author) that the Worship of their Idols and False Gods did procure them fruitful Sea∣sons, and increase of all manner of store, 'twas in proportion requisite that God also should promise his Vota∣ries the like worldly Affluence to keep them from running over to the Gentile Superstitions.

Upon these and the like Accounts much was indulg'd to the Jewish State and People. They were never expres∣ly required to abstract their desires from the things of the World. Nor, unless they proceeded to covet unjust∣ly, that is, what belonged to another, were they ever taxable for a too earth∣ly and downward disposition of Soul. Not but that earthly-mindedness was as much an Imperfection in it self as 'tis now, and was really forbidden accord∣ing to the more retired and involute sense of the Law; but the Letter did

not reach it, because then was the time and state of Imperfection, and 'twas the only Handle which that People could be took hold of by, whose Hard∣ness of Heart was the occasion of this, as well as of some other Indulgencies.

But now they that shall think them∣selves obliged to no higher measures of Perfection under the Christian State, know not what manner of Spirit they are of. Christ, as he has introduced a * 1.12 Better Hope, so has he annexed to it more excellent and more exalted Pre∣cepts; and as his Kingdom was not, so neither is his Religion of this World. The Christian Law is Lex Ignea, a Law of Fire, a Law that purifies and re∣fines, that warms, actuates and enlight∣ens, that separates also and dissolves those strong Ties whereby the Soul sticks glued to the Earth. And there∣fore the Apostle calls the Christian In∣stitution the Law of the Spirit of Life; * 1.13 and in another place, the ministration of * 1.14 the Spirit. And what our Saviour said of some words of his, may truly be ap∣plied to all, The words that I speak unto * 1.15 you, they are spirit and they are life.

This therefore being the Design of the Christian Dispensation, to perfect Holiness, to advance the Interest of the Divine Life, to elevate us to the ut∣most degree of moral Perfection our Nature is here capable of, and as far as is possible to make us Partakers of the Divine, 'tis utterly inconsistent with the End of such a Law as this, to suffer us to lie groveling with our Faces on the Earth, to seek Rest and Happiness in things more ignoble than our selves, and to grow one as it were with the dirty Planet upon which we live. We ought rather, (as the Philosopher speaks) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aspire to the measures of Immortality, shake off the Clogs of Earth that weigh us down, and make hast to be Angels as fast as we can. We are obliged by the Design, as well as by the Rule of our Religion, to be as loose from the Creature as may be, not to love the World, nor the things of the World, whether the Lust of the Flesh, or the Lust of the Eye, or the Pride of Life, but to be poor in Spirit, and empty of the Creature, that we may be rich towards God, and fil∣led

with the fulness of him that fills all in all.

And now that to be thus poor in Spirit is a reasonable Duty, as well as a Necessary one, will sufficiently appear up∣on these two grounds:

I. Because these Worldly Enjoyments are not our True Good.

II. Because they hinder and divert us from that which really is so.

That they are not our True Good is certain; for if they were, we should then find Rest and Satisfaction in them. But this we are so far from doing, that we are as dissatisfied under our Enjoy∣ments, as without them. For though by Fruition our Appetite be abated as to that particular Object which we pro∣secuted, yet still we desire on further, and our general Thirst after Happiness is as unsatisfied as ever: Which plainly argues, that our true good is not to be found in these things, but that they are altogether Vanity and Vexation. To place therefore our Happiness in such Objects is utterly absurd and against Reason, and argues us to be grosly ig∣norant

of one of the two things, ei∣ther of our selves, or of the things of the World. We are either ignorant of the Dignity and Excellence of our Natures, of the Designs and Ends of our Creation, and of the Strengths and Capacities of our Appetites, which can be satisfied with nothing less than infi∣nite. Or if we do know and consider all this, then we are so much the more grosly ignorant of the World about us, to think there is any thing to be had in this Circle of Vanity, that may satisfie the importunity of such craving and capacious Appetites. Poverty of Spirit therefore is reasonable, because the things of the World are not our True Good.

But this is the least part of their Charge. They are not only insuffici∣ent to be our true good themselves, but they also, Secondly, hinder and divert us from that which really is so. For not to mention the many Snares and Temptations of a great Fortune, and what a dangerous thing it is to be always furnished with all the Possibili∣ties and Opportunities of Sin and Fol∣ly: I only observe, that the very De∣sire

of these Earthly things diverts us, and takes us off from the Love of God. When our Love is divided even among Created Objects, the force of it will be much abated in respect of each. But much more will the Love of the Crea∣ture diminish from the Love of God. For there is so vast a disproportion be∣tween the Kinds as well as the Degrees of the two Goods, that he that once comes to relish one, will find but little tast in the other. And therefore says St. Austin, Monemus ne mundum ametis, nt eum qui fecit mundum liberè ametis. Our advice is, that you love not the World, that so you may love its Maker freely. The truth is, to love God freely, we should love him intirely; for every advance we make towards the Creature, so much we recede from God. For these are two contrary Terms of Motion; and there is so great a Contrariety between the Love of God and the Love of the World, that they do not only abase each other, but are in some degrees ut∣terly inconsistent. For so St. John, If any man love the world, the love of the Fa∣ther * 1.16 is not in him. And if this be the consequence of loving the World, I think the less we have to do with it,

the better, and that there is a great deal of reason to be Poor in Spirit.

Thus far have we consider'd the Du∣ty and Reasonablenes of Poverty of Spirit, as it signifies an Indifferency of Desire to the things of the World. I come now to consider it as it denotes Humility, and Lowliness of Mind; whereof I am also to shew,

I. The Duty.

II. The Reasonableness.

The Duty of Humility is plain in all the Scripture, but more frequently and earnestly inculcated in the New Testa∣ment, insomuch that it may be reckon∣ed among the distinguishing Doctrins of the Christian Religion. The Hea∣then Morals almost overlook'd it, and in the Old Testament Writings 'tis but sparingly recommended; but in the Chri∣stian Institution we every where meet with it in Capital Characters, as a Pre∣cept of the first Magnitude. God resisteth * 1.17 the proud, saith St. James; and be ye cloath∣ed with humility, says St. Peter. And our Lord himself, who was a perfect Ex∣ample of all Moral and Divine Per∣fection,

and in whom the fulness of the Godhead dwelt bodily, seems yet to commend himself to our imitation chiefly upon the Account of his Humi∣lity, Learn of me, says he, for I am meek * 1.18 and lowly in heart.

But there needs no multiplication of Scripture for the proof of this. I shall therefore only further observe, that the greatest Personages that ever were in the World were always most emi∣nent and conspicuous for this Excel∣lency. Out of many I shall select three Instances, which may well deserve our Consideration. The first shall be the great Fore-runner of our Blessed Sa∣viour, the Holy Baptist. This Great and Holy Person, when the Jews sent Priests and Levites from Jerusalem, to demand of him who he was, not only disclaim'd the Titles, of Christ, of Elias, and of that Prophet (this his Humble Spirit was not content with) but went further, and gave this strange and mor∣tified account of himself, I am, says he, the voice of one crying in the wilder∣ness. * 1.19 The Prophet David indeed had said before of himself, that he was a Worm, and no Man. And this one * 1.20 would think was a sufficient stretch of

Humility. But the Baptist speaks in a strain below him, allowing himself to be no more than a Voice. The same Holy Person thought himself unwor∣thy to Baptize his Saviour; nay, what makes that less admirable, not worthy so much as to unloose the very Latchet of his Shoes.

The next Instance I shall mention, is the ever-blessed Mother of our Lord. She, if ever any Creature, had cause to be Proud. 'Tis impossible even to ima∣gin a stronger Temptation. She was saluted by an Arch-Angel, said to be a Person highly favoured with God, and Blessed among Women. And in par∣ticular, That she should be Mother to the Son of the Highest, and that too by the Power of the most High. Was not here enough to betray a poor in∣nocent Virgin into Pride and Vanity? Had the Angels half so much reason for their Pride and Haughtiness, when they fell from the Heights of Glory? Well, how did she behave her self un∣der the dangerous Salutation? Why, she seem'd to make it rather matter of Obedience and Resignation, than of Tri∣umph and Boasting. Behold, says she,

the handmaid of the Lord, be it unto me * 1.21 according to thy word.

But the most stupendous Instance of Humility that ever was or can be, was in the Person of our Blessed Lord, whe∣ther we consider him in the Mystery of his Incarnation, or in the mean Cir∣cumstances of his Birth, or in the hum∣ble method of his Life; whether we consider him as emptying himself of his Eternal Glories, and drawing a Cloud over his Brightness, or as for∣bidding the Devils to publish his Di∣vinity, and Men to declare his Miracles, and his Disciples to tell of his Transfi∣guration; or as washing his Disciples Feet, or as riding upon an Ass, or as conversing among Sinners, and lastly, choosing to die between Thieves. These and many such other Instances of Con∣descension argue the most profound Humility that can be imagin'd, and withal, how concern'd our Lord was to commend and endear this most ex∣cellent Duty to the Practice of Men. Of all the Vertues and Excellencies in the World, one would have thought this of Humility least capable of being practis'd and exemplify'd by the Son of

God. Commend it indeed he might by Precept as well as any other, but sure one would think not by Example. But see what rare Arts and Mysteries God has found out to teach us this Lesson. And therefore we may well conclude, that there is Excellency and Necessity in it as well as Difficulty, and how much it concerns us to learn, what God has been so peculiarly solicitous to teach.

It is then a Christian Duty to be thus Poor in Spirit. And the Reasonableness of it is as great as the Obligation. This I might shew from the Good Conse∣quences and Happy Effects of this Dis∣position of Spirit; but this falling in more properly under the Third Par∣tition of my Discourse, I shall for the present content my self with some o∣ther Considerations taken from the Condition of Man; whom I shall con∣sider,

I. As a Creature.

II. As a Sinner.

First then, Man is a Creature, and this is a very reasonable Ground for

Humility, and Poverty of Spirit. We usually think it a very Humbling Con∣sideration to remind a Person of the meanness of his Original. But now what Original can be so mean as to be from Nothing? It is enough to take down the Spirit of the brightest Intelligence, to consider, that nothing was his Ori∣ginal, a state more vile and dishonou∣rable than the Chaos it self. Now this is the Condition of Man. He had his Rise from Nothing, and derives his Pe∣digree by his Mother's side from Dark∣ness and Emptiness. And though now by the Omnipotency of his Creator he is something, yet still he holds his Be∣ing as precariously as he first received it, and depends as much for his Exi∣stence upon the Will of his Creator, as Light does upon the Sun, or the Image in the Glass upon the Presence of the Body. If God does but turn his Face from him, and cease to behold him, he will vanish into nothing. God spake the Word indeed before he was made, but to unmake him there needs no con∣tradictory Fiat, he need only be silent, and not sustain him by the Word of his Power. And shall that Being be proud which was once nothing, and has still

such a Natural Bent towards Annihila∣tion, as to need only a bare Negative to make him nothing again? No, says the Wise Man, Pride was not made for man, nor furious anger for them that are born of a woman. Man must forget his Ex∣traction, to give the least admittance to Pride; and he need but study and consider that, to have the most inward and feeling sense of Humility.

This Consideration is yet further im∣proveable, if we admit the Hypothesis of those who say, that to be a Crea∣ture involves a State of Nothing, as well as an Origination from Nothing; that there is nothing Real or Positive in any Creature but what is from God; and that though a Creature be some∣thing as of God, yet he is nothing as of himself, nor can exert any positive Act or Operation from himself as a di∣stinct Principle of Action, being still as to that, as much a Nothing as before. If this be true, (and he that shall con∣sider and well understand what is al∣ledged by M. Poiret in defence of this * 1.22 Notion, will scarce find it in his Power to think otherwise) certainly Man has infinite reason to be poor in Spirit, and

to descend into the lowest Abyss of Humility and Self-abdication, as be∣comes a Being that not only was once, but is still a mere Nothing.

Man therefore as a Creature has suffi∣cient reason to be Humble and Poor in Spirit. But if we consider him 2ly, as a Sinner, he has Cause not only to be Hum∣ble, but to lie down flat upon his Face, and look upon himself to be more base and vile than the very Dust whereof he was form'd, and whereon he treads. To be a Sinner is much more vile than to be the meanest Creature, and the Non-Entity of Sin is more dishonou∣rable than that of Nature. This latter, tho' it cannot actively conform, yet 'tis not disobedient to the Will of God. But the former Nothing contradicts and resists his Will. This is, as one of the Fathers call it, Nihil Rebelle, & in De∣um armatum, an Arm'd Nothing. Indeed to be a Creature, involves Weakness and Imperfection in it, but then it also involves Good, because nothing can be but by partaking of the Perfection of God. But now to be a Sinner involves nothing but pure and unmixt Evil, and is withal a further Remove from Good

than to be nothing, since 'tis not only negatively, but contrarily opposed to it. 'Tis indeed the greatest Monstrosity and Deformity in the World, the greatest Contradiction to Order and Harmony, to Reason and Proportion, to Well∣being and Happiness. In one word, 'tis the only thing which God hates. What great Reason then has Man to be Humble and Poor in Spirit, poor even to Emptiness and Self-Annihilation, who is not only a Creature, but a sinful Creature!

Having now shewn the Duty and Reasonableness of Poverty of Spirit in the full Latitude of the Word, I proceed to shew in the third place the Happiness of those who are so di∣spos'd. Blessed are the poor in spirit, says our Saviour, for theirs is the king∣dom of Heaven. That's the only Bles∣sedness which is here expresly mention∣ed. But they are happy also in other regards. For in the first place, What an happy disposition of Soul must it be always, to carry about one such a strong and lively Conviction of the Vanity of all created Good, as not to run out into vehement desires after it? For

Desire it self, to go no further, is al∣ways a great Torment. 'Tis the same to the Soul that Thirst is to the Body, and Hope deferr'd (as the Wise Man tells us) makes the heart sick. But that's * 1.23 not all. For here will come in the Trouble of Disappointment, as well as of Desire. Not that which the World generally understands by Disappoint∣ment, the not compassing what you design'd, (tho' that also will often hap∣pen) but the not enjoying what you have compassed, the Disappointment of Fruition.

But now to be poor in Spirit is the way to avoid all this. Such a Person expects no Happiness from the Crea∣ture, and consequently not to find it there will be to him no Disappoint∣ment. He does not lean upon any Created Good with any Stress, and therefore tho' it should fail under him, his Fall will be but slight and easie. And indeed 'tis not to be imagin'd what a deal of Anxiety, Care, Rest∣lesness, Disappointment, Sorrow, fruit∣less Labour and Endeavour are saved by this Poverty of Spirit. And I think this is no small degree of Happiness.

Again, Is it not a great Happiness to be so moderately and indifferently af∣fected towards the World, as to be contented with any Condition in it? To be of a Quiet, Sedate, Resign'd and Disinteressed Disposition? He that's thus disposed, is above, or rather below the reach of calamitous Accidents. The Storm flies over his Head, he has no∣nothing for Fortune to take hold of. Nor will he be under the hazard of parting with his Religion to secure his Worldly Interest. No, he can do his Duty, tho at the expence of Martyr∣dom, and tho' highly deserving of the best Times, may yet be trusted in the worst.

Then as to the Happiness attending upon Poverty of Spirit, as it stands for Humility, there is no one Vertue that is more her own Reward than this: Pride is the most uneasie thing in the World, and withal the most odious; uneasie to the Patient, and Odious to the Observer. And as 'tis uneasie in it self, so is it the Parent of many Trou∣blesom and Uneasie Passions, such as Anger, Contention, Revenge, Envy,

Impatience, &c. So that 'tis hard to determin whether the Proud Man be more Ridiculous or Miserable.

But now to be Humble is to be Wise, to understand the true Proportion and Measure of a Creature, to be serene, to be contented, to be thankful, to be pleasant and chearful, to be calm and untroubled, to be dispassionate and unconcern'd. In short, no Man en∣joys what he really is, so much as he that does not fancy himself what he is not. And besides, the Humble Man is sure to get that very Honour which he declines, and because he declines it. I end this with the Observation of Plato, That a Man that does not right∣ly know himself, can neither be pru∣dent, good, nor happy, which is all that goes to the perfection of Man, and he that does, is sure to be all this.

Thus far of the Happiness belong∣ing to the two Kinds of Poverty of Spirit severally. There remains yet one more belonging to them both in common, and that is the Kingdom of Heaven, which I suppose to compre∣hend both Grace and Glory. As 〈◊〉〈◊〉

Grace, we are told by the Apostle, that God has chosen the poor in this world to be rich in Faith. And in the same place where God is said to resist the Proud, he is said also to give Grace to the Humble. Indeed Humility is the * 1.24 proper Foundation of Grace, and the Theatre of all Divine Operations. This State of Nothingness and Self∣emptiness is as much a Preparation to the New, as the Void and Inform Space was to the Old Creation; 'tis the true and proper first matter in the Spiritual World, into which the Form of the New Creature will be introduced; and if Man does but contain himself in this Nothing, God will not fail to work all, and to be all in him, having promised his Special Presence to the Man of an Humble Spirit. * 1.25

Then as for Glory, 'tis highly equita∣ble, that they who have humbled them∣selves here should be exalted hereafter, and that they who have renounc'd this World should have their Portion in the next. And to convince the slow∣hearted and distrustful World that thus it shall be, God has already given a Specimen of it in the Example of his

Son, who was particularly eminent for this double Poverty of Spirit, for re∣nouncing the World, and for debasing himself, whom therefore God has highly * 1.26 exalted, giving him a Name above every Name, and has also placed him on his own right hand, Angels, and Authori∣ties and Powers being made subject unto * 1.27 him.

Notes

• * 1.1

  Deut. 18.
• * 1.2

  Heb. 3. 2.
• * 1.3

  Deut. 32. 2
• * 1.4

  Matth. 25.
• * 1.5

  Psal. 131.
• * 1.6

  Colos. 3. 1.
• * 1.7

  Luk. 12. 15
• * 1.8

  Luk. 12. 33
• * 1.9

  1 Cor. 7. 29.
• * 1.10

  1 Joh. 2. 15.
• * 1.11

  Dr Spencer de Legibus Haebraeo∣rum Ritu∣alibus.
• * 1.12

  Heb. 7. 19.
• * 1.13

  Rom. 8. 2.
• * 1.14

  2 Cor. 3.
• * 1.15

  John 6. 63
• * 1.16

  John 2. 15.
• * 1.17

  Jam. 4. 6. 1 Pet. 5. 5.
• * 1.18

  Mat. 11. 25
• * 1.19

  John 1. 23.
• * 1.20

  Psal. 22. 6.
• * 1.21

  Luke 1. 38.
• * 1.22

  Lib. 4. Co∣gitat. Rati∣tion. De Deo, p. 574
• * 1.23

  Prov. 13.
• * 1.24

  Jam. 4. 6.
• * 1.25

  Isa. 57. 15.
• * 1.26

  Phil. 2. 9.
• * 1.27

  1 Pet. 3. 22.