Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	article_n	church_n	fundamental_a	4,539	5	10.3758	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12071	Reasons most humbly offered to the honourable House of Commons in Parliament, by Sr Robert Sharpeigh, Knight, and Alexander Haitley, Esquire patentees for survey of sea-coales at Newcastle, &c. by nomination of the late Duke of Richmond and Lennox, proving the grant and patent thereof to be necessary and profitable to the common-wealth, the fee to be but competent and proportionable to the charge, and no imposition but a meere wages, or quid pro quo, voluntarily, offered to be payd for the service.	Sharpeigh, Robert, Sir.; Haitley, Alexander.	1624 (1624)	STC 22379.5; ESTC S2878	274,966	3

holy Apostle hath expressions sutable a full heart breeds full expressions As no man went beyond S. Paul in the deepe conceit of his owne unworthinesse and of his state by nature so there was no man reached higher in large and rich thoughts and expressions of the excellencie of Christ and the good things we have by him as we see here setting forth the excellencie of the Ministeriall Calling being to deale with Gods Truth towards Gods people he sets forth Evangelicall Truth gloriously here Without controversie great is the Mysterie of God●linesse God manifest in the flesh c. In these words then there is a Preface and then a particular explication there is the Fountaine or Spring and the streames issuing from it the Root and the Branches there is as it were a Porch to this great House Great Buildings have faire entrances so this glorious description of the Mysteries of the Gospel it hath a faire Porch and entry to it Without controversie great is the Mysterie of Godlinesse Then the Fabrick it selfe is parcelled out in six particulars God manifest in the flesh Iustified in the Spirit Seene of Angels Preached unto the Gentiles Beleeved on in the World Received up to Glorie First for the Preface whereby he makes way to rayse up the spirit of Timothie and in him us unto a reverent and holy attending to the blessed Mysteries that follow Without controversie great is the Mysterie of Godlinesse In this Preface there is first the thing it selfe Godlinesse Then the description of it it is a Mysterie And the adjunct it is a great Mysterie And then the seale of it it is a great Mysterie without all controversie by the confession of all as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there are none that ever felt the power of godlinesse but they have confessed it to be a great Mysterie Godlinesse is a Mysterie and a great Mysterie and it is so under the seale of publike confession to observe somewhat from each of these Godlinesse Godlinesse is either the Principles of Christian Religion or the inward disposition of the soule towards them the inward holy affection of the soule the word implyeth both for Godlinesse is not onely the naked Principles of Religion but likewise the Christian affection the inward bent of the soule sutable to Divine Principles there must be a godly disposition carrying us to godly Truths That Godlinesse includes the Truths themselves I need goe no further then the connexion In the last words of the former Verse The Church is the Pillar and ground of Truth and then it followes Without controversie great is the Mysterie he doth not say of Truth but of Godlinesse in stead of Truth he sayth Godlinesse The same word implyes the Truths themselves and the affection and disposition of the soule toward them Truths to shew that both must alway goe together Wheresoever Christian Truth is knowne as it should be there is a supernaturall Light it is not onely a godly Truth in it selfe but it is embraced with godly affections These blessed Truths of the Gospel they require and breed a godly disposition the end of them is godlinesse they frame the soule to godlinesse Thus we see the Truths themselves are godlinesse carrying us to God and holinesse that I need not much stand on But that there must be an affection answerable and that this Truth breeds this is a little to be considered Why is Religion it selfe called Faith and the grace in the soule also called Faith To shew that Faith that is the Truth revealed as we say the Apostles Faith it breeds Faith and must be apprehended by Faith therefore one word includes both the object the thing beleeved and likewise the disposition of the soule to that object So here godlinesse is the thing it selfe the Principles of Religion and likewise the disposition of the soule that those Truths worke where they are entertained as they should be Hence followes these other Truths briefely First of all that no Truth breeds godlinesse and pietie of life but Divine Truths for that is called godlinesse because it breeds godlinesse all the devices of men in the world cannot breed godlinesse all is superstition and not godlinesse that is not bred by a Divine Truth Againe hence in that Divine Truth is called Godlinesse it shewes us if we would be godly we must be so from reasons of Christianitie not as I said by framing devices of our owne as gracelesse foolish men doe as we see in Poperie it is full of Ceremonies of their owne devising but if we will be godly it must be by reasons and motives from Divine Truth that breeds godlinesse It is but a bastard godlinesse a bastard Religion that is from a good intention without a good ground therefore the word implyes both the Tenent the Doctrine and the frame of Soule answerable to that Doctrine Good Principles without an impression of it on the soule is nothing it 〈◊〉 but helpe us to be damned and godlinesse without a frame of doctrine is nothing but superstition godlinesse in doctrine frames the soule to godlinesse in conversation There are many that out of a naturall superstition which is alway accompanied with a poysonfull malicious disposition against the Truth of God they will have devices of their owne and those they will force with all their power but if we will be godly it must be from reasons fetched from Divine Truth Againe hence we may fetch a rule of discerning when we are godly what makes a true Christian When he nakedly beleeves the grounds of Divine Truth the Articles of the Faith when he can patter them over doth that make a true Christian No but when these Truths breed and worke godlinesse for Religion is a Truth according to godlinesse not according to speculation onely and notion Wheresoever these fundamentall Truths are embraced there is godlinesse with them a man cannot embrace Religion in truth but he must be godly A man knowes no more of Christ and divine things then he values and esteemes and affects and brings the whole inward man into a frame to be like the things if these things worke not godlinesse a man hath but a humane knowledge of divine things if they carry not the Soule to trust in God to hope in God to feare God to embrace him to obey him that man is not yet a true Christian for Christianitie is not a naked knowledge of the Truth but Godlinesse Religious Evangelicall Truth is Wisedome and Wisedome is a knowledge of things directing to practise A man is a wise man when he knowes so as to practise what he knowes the Gospel is a Divine Wisedome teaching practise as well as knowledge it workes godlinesse or else a man hath but a humane knowledge of divine things Therefore he that is godly he beleeves aright and practiseth aright he that beleeves ill can never live well for he hath no foundation he makes an Idoll

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 so among men there is a difference The next thing is that God will have some in the worst times He will have some in all times that are his a remnant 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 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 selfe 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 were it not for a company in the world that are his 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 it yeelds some comfort 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 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 But these are but a few called by Esay a remnant A remnant according to election as 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 every 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 but a remnant in all times Am I one of those 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

can make us in the time of temptation yet in him we are compleate And for this end the fulnesse of the God-head dwells in him bodily Therefore in all doubts in regard of sinne and unworthinesse let us labour for Faith for Faith is a Grace that carryes us out of our selves and plants and fixeth us in Christ let us consider of our selves in him and consider of whatsoever is in him it is for us It is no matter what we are our selves in him we are in a glorious condition And oppose him to the wrath of God and the temptations of Satan for all will fall before this God manifest in the flesh He is God therefore he can subdue all he is man and therefore hee will love us I know whom I have beleeved him that is mercifull because he is man and he hath taken my nature and him that can subdue all enemies because he is God God in the flesh a fit bottome and foundation for Faith to relye upon Let us have recourse to this therefore in all temptations whatsoever We cannot glorifie God and Christ more then to goe out of our selves and fixe our comfort here By this we have communion with the Father Sonne and Holy-Ghost This incarnation of Christ it brings us into fellowship with the blessed Trinitie and it teacheth us what conceits we should have of God ●o have loving thoughts of him Whe●ce is that that we can call God Father From this God manifest in the fl●sh the second Person to take away enmitie was manife●t in the flesh Hence it is that I can call God Father that I can boldly goe to God that I can conceive of God as gracious and lovely And whence is it that our persons are become lovely to God From this that God hath taken our nature upon him our nature is become lovely to him and his is sweet and fatherly to us This should helpe us against Satans transforming of God and Christ to us in the time of trouble he presents him as a terrible Judge Indeed so he is to sinners that will goe on in sinne his wrath shall smoak against such there is no comfort to them in Scripture but no repentant sinners all is comfort Come unto me ye that are wearie and heavie laden and Christ came to seeke and to save that which was lost and he came to save sinners as S. Paul sayth Let us conceive of God now as lovely as a Father and of Christ as a sweet Saviour made flesh for this purpose He is God and man because he came to be a Mediator betweene God and man a friend to both being to deale with both Therefore we should thus conceive of Christ as a great and Mightie God the Ruler of the World as Esay describes him and conceive of him likewise as a meeke humble man the one to stablish our Faith that we be not shaken having such a great God to relye upon and the other to stablish our Faith in his good will God in our flesh God a Name of Power God in our flesh implyeth mercy and love pitty and compassion Therefore let not Satan abuse our imaginations if we have a mind to turne to God for as I sayd there is no comfort to them that goe on in their sinnes God will wound the hairie scalpe of them that goe on in iniquitie and they treasure up wrath against the day of wrath there is nothing but discomfort to such the wrath of God abides upon them they are in danger of damnation every minute of their lives there is but a step betweene them and Hell But for such as intend to turne to God God meets them halfe way Wee see the Prodigall did but entertaine a purpose to come to his Father and his Father meets him God in our fl●sh hath made God peaceable to us if we goe to Christ and lay hold on him for the forgivenesse of our sinnes God in him is become a loving gracious sweet Father to us Let us frame our conceits of God as the Scripture doth when sorrow for sinne possesseth our soules take heed of going away from God that tooke our nature for this very purpose that we may boldly goe to him Oh what boldnesse have we now to goe to God in our flesh To thinke of God absolutely without God in the flesh he is a consuming fire every way terrible but to thinke of God in our nature we may securely goe to him he is bone of our bone and flesh of our flesh we may s●curely goe to God our Brother to him that is of one nature with us and now having our nature in Heaven Think of God borne of a Virgin of God lying in the Cradle sucking the Brest thinke of God going up and downe teaching and doing all good thinke of God sweating for thee hanging on the Crosse shedding his Bloud lying in the Grave raysing himselfe againe and now in Heaven sitting at the right hand of God our Intercessor conceive of God in this flesh of ours lovely to us and now our nature must needs be lovely to him The nature of God must needs be lovely to us since he hath joyned our poore beggerly flesh to the unitie of the second Person Let us thus thinke of God manifest in the flesh To thinke of God alone it swallowes up our thoughts but to think of God in Christ of God manifest in the flesh it is a comfortable consideration To see the Sunne alone in it selfe in the glory and lustre of it it is impossible without hurting of the eye but to see the Sunne in water as we doe in an Eclipse c. we may doe it So we cannot conceive of God alone absolutely but to conceive of God in our flesh is to looke upon the Sun as it were in the water or upon the ground God in himselfe is so glorious that we could never see him as he tells Moses Exod. 33. None can ever see God and live that is God nakedly or absolutely Oh but God manifest in our flesh we may see and it shall be our happinesse in Heaven to see him there to see God in our flesh face to face We cannot too often meditate of these things it is the life and soule of a Christian it is the marrow of the Gospel it is the wonder of wonders we need not wonder at any thing after this It is no wonder that our bodies shall rise againe that mortall man should become afterwards immortall in Heaven since the immortall God hath taken mans nature and dyed in it All the Articles of our Faith and all Miracles yeeld to this grand thing God manifest in the flesh Beleeve this and beleeve all other Therefore let us often have these sweet cherishing conceits of God in our flesh that it may strengthen and feed and nourish our Faith especially in the time of temptation Againe from this that God was manifest in our flesh let

then he could doe if he were on the Earth if the Sun were lower what wou●d become of the Earth But being so remote and so farre above he hath opportunity to shine over the greatest part of the Earth at once being greater then the Earth he shineth over more then halfe the Earth at once Christ being in Heaven as the Sunne of Righteousnesse he shines more gloriously over all and we have more comfort and benefit and influence from Christ now in Heaven then we could if he were on Earth Must we needs make him bodily present every where as the Papists doe and other Heterodox strange conceited men in Germanie What need we doe thus when there may be influence from Christ now in Heaven to us on Earth as we see in other things without confusion of his Divine properties to his Body or making his Body as his God-head is Therefore seeke him not bodily any where but in Heaven Those Opinions overthrow three Articles of our Faith at once He asc●nded into Heaven He sitteth at the right hand of God and He shall come to judge the quicke and the dead And where is his Body in the meane time in the Sacrament No he is received up in glory Therefore we must have our thoughts in heaven when we are about that businesse we must lift up our hearts as it is in our Liturgie which is taken out of the ancient Liturgie We lift them up unto the Lord we must have holy thoughts raysed up to Christ in Heaven Againe is Christ received up to glory Here is singular comfort considering what I said before that he is ascended as a publike person in our behalfe in our nature for our good Therefore when we thinke of Christ in Heaven think of our Husband in Heaven thinke of our selves in Heaven We are set together in heavenly places with Christ as the Apostle saith Ephes. 2. We have a glorious life but it is hid with Christ in Heaven When Christ himselfe shall be revealed our life shall be revealed though we creepe upon the Earth as wormes yet notwithstanding we have communion and fellowship with Christ who is joyned with us in the same Mysticall Body who is now at the right hand of God in Heaven and he that hath glorified his naturall Body in Heaven that he tooke upon him he will glorifie his Mysticall Body for he tooke flesh and blood his naturall Body for the glory of his Mysticall Body that he might bring his Church to glory Therefore we ought as verily to beleeve that he will take his Mysticall Body and every particular member of it to Heaven as he hath taken his naturall Body and hath set it there in glory It is a comfort in the houre of death that we yeeld up our soules to Christ who is gone before to provide a place for us this was one end of his taking up to Heaven to provide a place for us Therefore when we die we have not a place to seeke our house is provided before hand Christ was taken up to glory to provide glory for us Even as Paradise was provided for Adam before he was made so we have a heavenly Paradise provided for us we had a place in Heaven before we were borne What a comfort is this at the houre of death and at the death of our friends that they are gone to Christ and to glory We are shut out of the first Paradise by the first Adam our comfort is that now the heavenly Paradise in Christ is open This day shalt thou be with me in Paradise sayth Christ to the good Theefe There was an Angell to keepe Paradise when Adam was shut out but there is none to keepe us out of Heaven nay the Angels are ready to convey our soules to Heaven as they did Lazarus and as they accompanied Christ in his Ascension to Heaven so they doe the soules of his children Likewise in our sinnes and infirmities when we have to deale with God the Father whom we have offended with 〈◊〉 sinnes let he 〈…〉 comfort from hence Christ is ascended into Heaven to appeare before his Father 〈◊〉 a Mediator for us and therefore God turnes 〈◊〉 his 〈◊〉 from us we have a friend a favorite in the Court of Heaven the Sonne of God himselfe at his Fathers right hand he makes inte●●●ssio● for us As Ionathan appeareth in 〈◊〉 Court to speake a good word and to plead for David so our Ionathan Iesus Christ but with farre better successe appeares in the Court of Heaven for us continuing our peace with God in our daily breaches perfuming our prayers And there is no danger of his death for He is a Priest for ever at the right hand of God to make intercession for us his very presenting himselfe in Heaven speaks for us As if he should say These persons that aske in my Name they are such persons as I was borne for such as I obeyed for such as I dyed for such as I was sent into the world to work the great wolke of Redemption for for he wrought our Redemption in his abased estate but he applyes it as he is exalted application is as necessary as merit we have no good by the worke of Redemption without application and for that end he appeares in heaven for us and pleads for us For even as there is speech attributed to Abels blood it cryed Vengeance Vengeance so Christ appearing now in heaven for us his blood cryes Mercie Mercie these are those I shed my blood for Mercie Lord The very appearing of him that shed his blood it cryes for mercy at the Throne of Mercie which is therefore a Throne of Mercie because he is there he shed his blood to satisfie Justice to make way for Mercie In the Law the High-Priest after he had offered a Sacrifice of blood he was to goe into the Holy of Holies so Christ after he had offered himself for a Sacrifice he went into the Holy of Holies into heaven to appeare before God And as the High-Priest when he went into the Holy of Holies he had the names of the twelve Tribes on his brest to shew that he appeared before God for them all so Christ being gone into the Holy of Holies into heaven he hath all our names upon his brest that is in his heart the name of every particular beleever to the end of the world to present them before God Therefore when we have to deale with God thinke of Christ now glorious in heaven appearing for us God can denie him nothing nor denie us any thing that we aske in his Name we have his Promise for it It is a ground likewise of contentment in all conditions whatsoever our wants be What if we want comfort houses c. on Earth when we have Heaven provided for us and Glory provided for us when we are already so glorious in our Head Shall not any condition content a man in this world

but this shall be sufficient for this time and Text. FINIS THE CHVRCHES RICHES BY CHRISTS POVERTY By The late Learned and Reverend Divine RICHARD SIBBS Dr. in Divinity Master of Katharine-Hall in Cambridge and sometimes Preacher at GRAIES-INNE Luke 9.58 The Sonne of man hath not where to lay his head EPHES. 2.7 That in the ages to come he might shew the exceeding riches of his grace c. LONDON Printed by R. Badger for N. Bourne at the Royall Exchange and R. Harford at the gilt Bible in Queenes-head Alley in Pater-Noster Row 1638. THE CHVRCHES RICHES BY CHRISTS POVERTY 2. COR. 8 9. For yee know the grace of our Lord Iesus Christ that though he was rich yet hee became poore for your sakes that yee through his poverty might be rich THE nature of man is very backward to doe good our hearts being like to greene wood that hath but a little fire under it that must bee continually blowne up so those sparkes of grace that are in us must bee stirred up Therefore the Apostle being to stirre up these Corinthians to beneficence and bounty towards the poore he labours to enforce it by many reasons in this and the next Chapter Man being an understanding creature God would have what we doe in matters of religion to proceed from principles becomming men and christians therefore hee sets us upon duties from reasons and because examples together with reasons are very forcible therefore the Apostle after many forcible reasons to bee liberall to the Saints hee joynes examples first of the Macedonians that were a poorer people then the Corinthians to whom the Apostle now wrote But because people are not so comfortably lead by the example of equalls or inferiours they thinke it a kinde of upbraiding of them accounting themselves as good or better then they therefore the Apostle leaves exhorting them from the example of the Macedonians that were poorer and propounds an example beyond all exception the example of CHRIST himselfe hee stirres them up to bounty and goodnesse by the example of him who is goodnesse it selfe you know the grace of our LORD IESUS CHRIST who though he were rich he became poore c. As if hee should have said if the example of the poore Macedonians will not moove you to give bountifully yet let the example of our SAVIOUR hee was rich yet hee became poore to enrich you therefore you must not thinke much to bestow somewhat on his poore members Examples have a very great force in mooving especially if they bee examples of great persons and those that love us and we them and that are neare us The example of CHRIST it is the example of a great person and one that loves us and whom wee ought to love againe therefore the Apostle propounds that Hee might have alledged the precept of CHRIST there are many commands that CHRIST gives of bounty and liberality to the poore Bee mercifull as your heavenly Father is mercifull and give freely looking for nothing againe and the poore yee shall have alwayes with you But because example hath a more allureing power it moves more freely precepts have a more compelling force therefore herein hee followes the streame of our disposition which rather desires to bee easily drawne then to bee forced and pressed hee brings not the precept but the example of CHRIST For you know the grace of our LORD IESUS CHRIST c. The poynts considerable in the words are First of all that Christ was rich There is no question to be made of this truth Christ was rich because hee was the second Person in Trinity the Soone of God the Heire of Heaven and earth rich every way When he was poore he was God then though he covered his God-head with the vayle of humanity with our base and beggerly nature that he took upon him hee was alway rich But especially this hath reference to what he was before he tooke our nature he was rich because he was God and indeed God onely is rich to purpose independently and eternally rich Riches imply among other things plenty and plenty of precious and good things and propriety they must bee good things that are our owne Christ had plenty of excellent things and they were his owne he was not onely rich in treasure as he saith gold is mine and silver is mine but heaven and earth that containes all treasures are his The earth is the Lords and the fulnesse thereof and it is he that made the heavens hee that made heaven and earth must needs be rich nay if there were neede he can make a thousand heavens and earthes hee is not onely mighty but Almighty not onely sufficient but Al sufficient he can doe what may be done he can doe what he hath done and more then he hath done and more then we can conceive hee can remove all difficulties that hinder him he is rich in power and wisedome every way The poynt is very large but it is not so pertinent to the text to shew what he was in himselfe but what hee was for our sakes therefore I will bee shorter in it Hence then you see that Christ was before hee was exhibited hee did good before he appeared hee was rich before he tooke our nature upon him hee was God before hee was man Against the cursed heresie of Arius which I will not now rake up againe but undoubtedly you see here a good ground of that grand Article of our faith Christ was God before hee tooke our nature hee came therefore hee was before hee came he was sent therefore he was before he was sent he was God before hee was God manifest in the flesh In Phil. 2.6 it is largly and excellently set downe Let the same minde bee in you that was in Christ Iesus who being in the forme of God thought it noe robbery to bee equall with God but hee was made of no reputation hee tooke upon him the forme of a servant and was made in the likenesse of man hee was found in the fashion of man he humbled himselfe and became obedient to death even to the death of the Crosse therefore God hath highly exalted him and given him a name above all names It is a large Comment and explication upon this text hee was God hee thought it no robbery to bee equall with God The Divels which were Angels before they fell would be Gods by usurpation and robbery they were not content in the place they were in but they would be Gods independent of themselves it was robbery for them to doe it therefore from that high place of excellency they were throwne downe to the lowest hell of Angels they became Divels but Christ was God not by usurpation and robbery against Gods will but he was God by nature hee was rich by nature he thought it no robbery no disparagment nor usurpation to be equall with God hee did God no wrong in it Therefore

have his Spirit 3 3 Put case what Christ would doe Motives to follow Christs example Gal. 2. The example of Christ doth stir up to liberality and bounty The equity of the duty on this ground 1 1 Their relation to us 2 2 The grace of God to us To imitate Christ in the manner of doing good to others 1 1 Speedily 2 2 Cheerfully 3 3 Inwardly Micah 6 4 4 That it is ours 5 5 Seasonably Comfort of works of mercy before death 1 1 An argument of faith 2 2 The benefit of others prayers 3 3 W● see it well bestowed 6 6 Constantly Caution to give with discretion Psal. 112. Quest. Answ. In necessity we must give to all But especially to the good Salvian Object Answ. Those that give not to Christians would not to Christ himself Matth 25. Object Answ. Liberality provides for posterity Psal. 112. It makes comfortable in death Negligence of duties troubles at death Contents of the prophesie Scope of the Text. Parts of the Text. Obser. There is a difference of people Observ. 3. God will have some in the worst times Reas. It is an Article of our faith Reas. 2. The world should not stand else Vse Comfort that God shall have a Church after we are gone Go●s children but few Rom. 11. Vse To examin e●f we be of those few Vse 2. Thankfulnesse Observ. God hath a speciall care of those that are his Instances of Gods care Rev. 7. Ezek. 9.4 Mal 3. Object Answ. Gods children suffer sometimes in common judgements Comfort against ●l times Quest. Answ. Promises and prophesies performed by degrees Vers. 13. Doct. Gods Church and Children afflicted in this world Act. 9. Reas. 1. To conforme us to Christ. Reas 2 We cannot bea●e prosperity Sim●le Psal. 119. Vse To justifie God in our abasement Why he joyns afflicted and Poore Phil. 4. Doct. Outward poverty sanctified helps poverty of spirit What poore here meant Reas. 1. Poverty and affliction takes away the fuell of pride Simile Afflictions bring us to God Vse 1. The poysonfull nature of man that defiles it selfe in blessings Vse 2. Abasements sanctified come from Gods love Vse 2 To examine if crosses humble us Simile Vse 3. Not despise the poore Simile Observ. Providence serves predestination Vse ●o b●esse God for taking as w●ll as for g●ving Spirituall poverty What it is not What it is 2 2 Degrees of this poverty Before we are in Christ. Instances of this poverty Adam Prodigall Evidences of this preparative poverty 1 1 Conviction of our naturall condition Iohn 16. 2 2 Sight of emptinesse in all things 3 3 Desire of grace ch●●fly 4 4 Earnestnesse 5 5 Abasing himselfe Matth. 5. Necessity of this poverty of spirit 1 1 Else we will not repaire to Christ. 2 2 Not thankfull 3 3 Not fruitfull 2 Cor. 5. 2 Cor. 15. 4 4 The want of it the ground of apostacy 5 5 It is the cause of all miscarriage 2 2 Spirituall poverty after conversion In all passages of our life 1 1 In justification Phil. 3. 2 2 In sanctification Iohn 1. 2 Cor. 15. Poverty of spirit needfull to every holy action Simile Reason of the fals of Gods children Wee cannot pray for grace of ourselves Augustin Spiritu●ll poverty needfull in actions of this life Spirituall poverty in suffering Signes of poverty of spirit 1 1 Prayer 2 2 Vse of meanes 3 3 Thankfuln●●se 4 4 Selfe-denyall Feare of offending God 5 5 Tractable 6 6 Vpbraids not others 7 7 Most humbled for spirituall wants Vse To labour for spirituall poverty Caution Not to deny the worke of grace How to come to spirituall poverty To come into Gods presence 2 2 Consider we are creatures A Christian hath all from Christ. 3 3 Present to our selves abasing considerations 1 1 For the time past 2 2 For the present 3 3 For the time to come What our profession requires Two graces alwayes requisite Observ. God is trusted as knowne Observ. God must be trusted in Faith the nature of it What means by trust here God how conceived the object of trust Evidence of trust in God 1 1 A care to please him 2 2 Vse of means 3 3 It quiets the soule Psal. 43. How faith quiets the Soule Psal. 112. Faith keepes outbase feares 5 5 A relying on God without meanes Esay 50.10 6 6 To trust God for all things 1 1 With good name 2 2 To right his cause 3 3 With poste●ity Psal 24. 4 4 With good Workes 5 5 With direction of our wayes Pro. 3.5 6 6 With our souls at the houre of death How to come to trust in God To learne to know God In his word Psal 9 In his attributes Psal. 46. Psal. 36. Experimentall k●owledge Psal. 22.4 5 Psal 71. 2 2 To be acquainted with God Pro. 1. Iudges 10. 2 Cor. 1. Heb. 13. 3 3 To exercise trust upon all occasions Psal. 62. Verse 6. 4 4 To be poo●e in spirit 5 5 Get sanctification 6 6 Prudence Ier. 17.