1. That poverty and meanness is not disgraceful. Christ himself was a carpenter, Paul a tent-maker, and the apostles fishermen. Christ, you see, scorned that glory, pomp, and greatness which the world doteth upon. Men look upon the outside as if the horse were the better for the trappings, or anything without a man could ennoble him : Prov. xix. 1, ' Better is the poor that walketh in his integrity, than he that is perverse in his lips.' A man is rightly esteemed by his internal qualifications. One holy saint is to be preferred above all the rich men that abound in the greatest afiluence of estate and pomp. It should be so with all, much more with the godly. It is a reproach
232 A PRACTICAL EXPOSITION UPON [ISA. LIII. 2.
to Christ to contemn any man for his poverty, because he is meaner in the world than we : Prov. xiv. 31, * He that despiseth the poor reproachetli liis Maker.' Can 1 believe tliat ever you would honour Christ, who despise the poor ? Would you not him too ? He that despiseth the poor reproacheth his Saviour. It is the most contrary affection to the Christian religion.
2. It informs us that poverty should not be irksome to us. Christ underwent it beiore you ; his apostles were base in the world's eye : 1 Cor. iv. 13, ' We are made as tlie filth of the world, and are the oflscouring of all things ;' counted the scurf of the earth. Christ chose this kind of life, a holy meanness, and therefore be not troubled. Poverty is a great burden, I confess, and layeth a man open to many a disadvantage, — scorn, contempt, and refusal. But consider, Christ hath honoured it in his own person, and he honoureth it to this very day. If there be any respect of persons with God, he respecteth the poor, and reveals most of himself to them : ' The poor receive the gospel,' Mat. xi. 5 ; 'I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord,' Zeph. iii. 12. God hath provided for the esteem of all his servants. What is wanting one way is more plentifully supplied in another ; so that those that have the least outward esteem, are justly accounted the most excellent. Every condition, I confess, hath its snares, but poverty hath least. This disposeth the soul to hearken to divine things, that their outward defects may be made up in some inward excellency. Everything naturally seeketh after a supply of its wants ; and there- fore, as it is in outward things, persons that are themselves deformed are most deeply stricken with the love of beauty in others, that they may cover their own wants by linking themselves with that abundance of perfection that they spy in them ; so the godly poor are more dis- posed to hearken to religion, because more sensible of their defects, that the meanness of their outward estate may be covered and satisfied for by the riches of those graces that are in their souls. And indeed, as these are fitter to receive a manifestation, so God doth most mani- fest himself to them : the first report that was made of Christ was made to shejiherds and poor swains. Therefore on these accounts poverty is not so irksome.
Use 3. Is instruction. It teacheth us divers lessons : — Was Christ both in birtli and manner of appearance in the world mean ? Then —
1. It teacheth us humility, that he should empty himself of all his glory, and live in a mean estate. The apostle sets out this pattern excellently : Phil. ii. G-8, ' Wiio, being in the form of God, thought it no robbery to be equal witli God, but made himself of no reputation, and took upon him the form of a seivant, and was made in the like- ness of men; and being found in fashion as a man, he humbled him- self, and became obedient unto death, even the death of the cross.' He dive.sted himself of all his royalty, that he might teach us this pattern of humility. Most men love to live to the utmost, — in a proud, pompous way, and disdaining of others. You see Christ, when he might have discovered majesty, held forth nought but poverty. And, indeed, it was j)rincipally to teach us this lesson: Mat. xi. 2'J, ' Learn of me, for I am meek, and lowly of heart.' He doth not say, Leara
ISA. LIIl. 2.] THE FIFTY- THIRD CHAPTER OF ISAIAH. 233
of me, quia poteiis ; but, Learn of me. quia liumilis sum — not, Lenrii of me, for I am powerful ; but, Learn of me, for I am meek and lowly. Christ is not to be imitated in his power, but he is to be imitated in his graces. Not, Learn of me to do miracles, to create the world ; but, to be lowly and humble-minded. This is the great pattern and copy that God iiath set us, to wit, humility.
2. To be mean and low for Christ, as he was for you. Christ was poor that you might be rich — rich in peace, joy, comfort, salvation. Can you find such a rare instance as would be poor for Christ that he may be rich in his glory, in liis ordinances, in the safety of his servants ? We have read of many that have been poor for their lusts, they have prodigally lavished away their estates upon tlieir pleasures ; but very few have been poor for Christ: Phil. ii. 5, ' Let the same mind be in you that was in Jesus.' The apostle applieth it to humility, and we may also to the same purpose. Do you have as bountiful a disposi- tion to God as Christ had for you ? Can anything be too much for him ? If a man truly serveth God, he would come as near him as possibly he could. Well, Christ cast away his glory for you ; do you cast away your riches for Christ, not by a vowed poverty, but by a voluntary laying out yourselves for his word, his cause, and gospel ? It is not waste where all is due ; and indeed nothing is lost that is laid out upon God : Mat. x. 39, 'He that findeth his life shall lose it ; and he that loseth his life for my sake shall find it.' Therefore, if you do, as Ahaz's dial, go back ten degrees in your estate or outward pomp, the nearer will you come to the pattern. There is one who has quitted more for you than you can possibly quit for him. But I shall pro- ceed to the next doctrine.