Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justify_v	righteousness_n	ungodly_a	4,797	5	11.0468	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75536	Comfort for beleevers about their sinnes & troubles. In a treatise shevving. That true beleevers, how weake soever in faith, should not be opprest, or perplext in heart; by any thing whatever befalls them; either in sinne, or afflictions. Together with divers other comfortable observations; gathered out of that counsell, given by Christ to his Apostles: and in them, to all beleevers. In John chap. 14. verses 1,2,3,4. / By John Archer, Master of Art, sometime preacher of All-hallowes Lumbard-street. London.	Archer, John, Master of Art.	1645 (1645)	Wing A3612; Thomason E289_7; ESTC R200122	80,025	82

in Angels but desired an higher righteousnes even such an one which might be Gods owne righteousnes Which was not satisfied in Angels a righteousnes done by one that should be God aswell as a creature that so a meere creature should not boast but God might have the glory be the worker of that righteousnes so it might tast full to his pallet inasmuch as himselfe was in it the worker of it in a created nature joyned to the God-head which is in Jesus Christ But is in Christ Now compared with this the righteousnes of Angels is impure folly though to justice through a covenant of works it is satisfactory insomuch as they may be justified by it yet God behold it as a lowe poore thing in comparison of what Christs righteousnes is which Holynes of God they considering they also are ashamed of their righteousnes cover their faces But now by faith in Christ wee pertakeing of Christs righteousnes which is Gods so doth fully reach answer his holynes aswell as justice we come into his presence with faces uncovered or undanted as ye had before the words expounded Ephe 3. 12. 2. Cor. 3. 18. not onely in regard of a just but though he be an holy God open face not onely expressing the remove of obscurity shame but also of that abashment in Angels for wee have Christs righteousnes which is better then Angels gives boldnes with Gods holynes aswell as with his justice's The full conformity to the law the absence of all sinne gives boldnes with Gods justice by vertue of the covenant of works which Angels have beleevers also have it by Christ his righteousnes but there must be a righteousnes of Gods owne working in which he himselfe onely is which must give boldnes with Gods Holynes which the Angels have not but beleevers have in by Christ his righteousnes which cannot but give the greatest boldnes Fiftly By faith in Christ there are raised unlimited expectations 5. By ● ther 's unlimited expectation from God from God For whilst that God is set before us married to our nature and in our nature working righteousnes makeing attonement for Sinne merriting blessednes for us what may we not expect what Sinnes are to great to be pardoned what blessednes or love so high as may not be conveied to us Lastly By faith in Christ there is set up for us a middle one or 6. By ● ther 's set up a mediator Mediator betweene God Vs who equally pertaks of Gods nature and ours so is equally interessed in both whence cannot but arise much boldnes for twixt God us there is such infinite distanc as that allthough there were no breach yet there could not be such boldnes free accesse as now is by one who is a middle person betweene both therefore it is not a mervaile that popish faith yeilds so little setling comfort since they make so little use of Christ Thus in these sixe respects Faith in Christ gives great boldnes towards God so the stronger grounds of comfort which is the first reason SECONDLY Because Faith in Christ unites joynes the 2. Reason Bec. Faith in Christ joynes the Soule to Christ the fountaine of all Comfort Soule immediately to the spring fountaine of all comfort For faith emptyes a man of himselfe takes him of from every thing in the world joynes him unto makes him one with Jesus Christ Faith not so much gives an union with the promises word of God as with the Sonne of God Jesus Christ Wherefore beleeving is called a receiving him John 1. 12. they are said to be rooted built up in him stablished in the faith Colos 2. 7. It is a mistake to thinke that faith layes hold on or joynes to the word or promise immediately and Not first on the promises first for there is no promise which pertaines to any untill they are one with Christ as appeares by this that all the promises are Christs All promises made in Christ even his owne his alone in the first place all the treasury was on him onely bestowed by the Father Gala. 3. 16. not to many seeds but to one that was Christ onely as to Abraham onely so to David onely were the promises made therefore it is said of Abraham that he had received the promises Heb. 11. 17. he he onely and the sure mercyes are called Davids even so are all the promises Christs onely who was represented in those men whome God singled out to make the promises unto and therefore Christ is the testator who dyes by his death to ratifye make good the promises Heb. 9. 16. 17. which implies that the promises were his proper possession in which he onely was seizd instated or else he needed not have died to confirme the bequeathment of them to others and therefore also he is called the Covenant of God with beleevers Isa 49. 8. because not onely his person was the maine of the Covenant inasmuch as it is a Covenant of Persons as well as of Graces but also because all the promises of the Covenant are his and in him through him onely to be conveied to beleevers even as all the promises were intaild to Isaac and put in him Heb 11. 18. and therefore it is that the summe of all promises even that of eternall life is said to be made before the Before the world begā world began Titus 1. 2. that is before all time so from everlasting for whatever was before all time must be eternall without begining Now this is not called a purpose for that one may take up in himselfe without another but a promise which ever supposeth another distinct person which was the second person in Trinitye to whome the Father promised that he becomming incarnate should inherrit such and such things and though his incarnation through which he was to inherrit all were not in act from everlasting yet in as much as his person was which was to be incarnate the promise might be made to him but could not be made to any creature inasmuch as it was not a person subsisting from eternitye but now though the promises be all his made onely to him in the first place and ranke yet through by him they descend also to others so Yet to beleevers also but in him that though they be onely to him in the first place yet they are not onely for him as the promises to Abraham David were not onely for them but for them their seede and the promises which Isaac was indowed with were onely in him were not onely for him but for him his seede but yet they were their seeds by descent And in the Second place even so the promises are not onely for Christ but for him and his namely all the Elect whome God chose in

the Father But we should continue our faith in the Father also For he saith not cease your beleeving in the Father and place it onely on me But as ye doe beleeve in him doe it also in me but cease not to doe it in him Therefore in diverse Scriptures Faith is given to God the Father Rom. 4. 24. Heb. 2. 13. He proves Christ a Brother verse 11. because he trusts in God that must be God the Father So 1. Pet. 1. 21. 1. John 3. 21. Confidence towards God the Father as the 22. 23. ver shew REASON Reason Bec. though God put the Promises into Christ Yet he reserved them also in his owne hāds The Reason is Because though God put the Promises into Christ and gave him them yet he reserved them also in his owne hands power For God the Father did not onely promise Christ and that Christ should doe every thing But He promised Christ and promised that He by through Christ for Christ would doe such and such things As that he would justifie them that beleeve Rom. 3. 26. It is the Father that is just in taking satisfaction from Christ and yet is the justifier of them that beleeve in Jesus So Rom. 4 5. Our Faith now since Christ is made in this respect the same with Abrahams even as he to beleeve on him who Justifies the ungodly not materially meritoriously as Christ doth but judicially to acquit in judgment which is the Fathers worke For it was on the Father promising this in Isaac That Abraham beleeved Verse 3. And this is the same Person who is ment Verse 5. for that it is a continued speech which is more plaine Tit. 3. 6. 7. He that shed Mercy on us through Christ justifies us by his Grace through Christ and this must be the Father Also the Father promised by Christ to give the Spirit who is therefore called the promise of the Father Acts. 1. 4. and the progresse yea whole worke of Sanctificatiō is given to the Father John 15. 1. 2. Jude 1. Not because he works it immediately for it is more specially appropriated to the holy Gbost but because he hath purposed and promised it as Eph. 1. 3. Nor by this beleeving in the Father doe I onely meane in general to Beleeving in the Father mu●t not onely be in generall But mo●t specia●l beleeve in him For so Beleeving being a duty of the first Commād and a natural Worship it is a due of all the Three persons in common as God and we are to beleeve in the Father Sonne holy Ghost But the Three Persons have pleased to select and more especially to appropriate to each of them yet in the name and for the honour of all three some perticular Workes about Man even such as more specially suites with their distinct Personall opperations Thus the Holy Ghost hath more specially appropriated to him the Worke of Revelation Sanctification Inhabitation Comfort In as much as these Workes are lowest in Order and nearest to the Creature as He is lowest in Order of the Persons Divine and so nearest to the Creature Though yet as He is one God equall with the other So those his Workes are as infinite glorious as any of the other And the Father Sonne have more specially appropriated to them The promising the good things which the holy Ghost reveales works Because in Free-Grace a Purpose Promise must goe before the revelation exhibition of them As the Fathers Person the Sonnes are in Order of Subsistance though not in Time before the Person of the holy Ghost Therefore I say Promising is more specially appropriated in Scripture to the Father Sonne And as Promising on their parts So Beleeving on our part is more specially appropriated in Scripture to them Two To the Father because the Promises are but expressions and obligations of himselfe to performe his Purposes In as much therefore as He who is the First Person of the Three assumes to himselfe the Purposing or Decreeing of all which is the First roote and rise of every thing there is a fittnes that He also should assume to Himselfe the promising of them in as much as they are his owne the issue of springe of his owne good will And the Sonne being Heire to all his Fathers Is also Heire to His purposes promises and had them all first made over to him as ye heard before and was appointed to purchase them for us and so they also are his owne and He with the Father appropriate more specially to themselves our beleeving in them unto the performances of the Promises And the Father though he made over all Promises to the Sonne appointed him also to purchase them Yet he put not him selfe out of possession though he put his Sonne also in with Himselfe and gave his Sonne another proper title by purchase Yet the Father kept his owne title to the Promises and so to our beleeving in Him as well as in the Sonne Which is intimated in this that he retaines in his owne hands that Promise of making Christs ennimyes his footestoole Psal 110. 1 Which conteines in it also the consummation of all Promises to Beleevers both of Justification Sanstification Resurrection from Death 1. Cor. 15. 25. 26. which God the Father assumes to Himselfe though yet he executes performes it by Christ as ye heard before Therefore Christ himselfe though he is at Gods right hand trusts in God Heb. 10. 12. 13. and so must all Beleevers Question What is the difference twixt beleeving in the Father and the Sonne But it may be askt What difference is there twixt our beleeving in the Father in the Sonne I answer in Foure Things Answer 1. Beleeving in the Father is as in the orriginal Author of our good First our Beleeving is in the Father as in the original Author and undertaker for our good who sent and gave Christ for us raised him up from the dead and therefore Rom. 4. 24. our Faith is so placed on him But our beleeving is on the Sonne as the Person appointed by the Father to convey all good to us John 6. 27. 29. so Math. 12. 18. to 22. He is beleeved in as Gods Servant fitted to the worke as the meritorious and working Meanes of all our good as the bread of Life John 6. 35. therefore the proving him to be the Christ helpt them to beleeve Acts. 18. 27. 28. because they beleeved in him as the Meanes or Instrument anointed fitted by God to Save Hence it followes 2. It is more med are Secondly Our beleeving in God the Father is more mediate remote it is through because of Christ 1. Pet. 1. 21. By Christ we beleeve in God That is not onely by Christ as the Efficient working Faith But as the Meanes through whome we come to beleeve in the Father For so the greeke

to reveale them to you for he onely knowes them as a mans spirite doth the things of a man 1. Cor. 2. 10. 11. and ye must use that Faith which is the evidence of things not seene Heb. 11. 1. which Faith helpes your Soule as the prospective glasse helpes the eye to see these heavenly things which else are so farr off that the Soule cannot perceive them and this act of Faith which makes these heavenly things evident to you will draw in your Soule unto an appropriation and application of them It is a mistake to thinke we may see them by true Faith and not A mistake about Faith in heavenly Comfortes C●●●●● applye them to our selves or that we first applye them and after that see them No No the evidencing of them by true faith spiritually will draw in the Soule to applye them Every Man Creature on whome the Sunne shines takes in the blessing of his influence for his share as pertaining to him The Apostle discribes that Faith which applyes justifies of which he gives many instances throughout the 11. Chap. to the Hebrewes he discribes that very Faith to be an evidence of these things Because where there is such a seeing these things the Heart is brought to embrace and applye them therefore he joynes the evidencing these things hope togeather because this evidencing them will bring forth hope and Vers 13. the seeing them and the being perswaded of them and embracing or saluteing them as their owne are conjoyned for they ever goe togeather because indeed the holy Ghost never reveales them spiritually and as they are to any but to them who have bine chosen to them and shall have a propriety in them Yea it is the same Grace of true holy Faith that makes them evident and shewes them to us and that applies them to Justification though it be a diverse act of the same Grace of Faith yet it is the same Grace For what Faith can the Apostle describe Heb. 11. 1. but that Faith of which he speaks before Chap 10. 38. by which the Just live and that which he exemplifies throughout the 11. Chap. both which are Justifiing Faith Therefore it must be that the Faith which Justifies Sanctifies doth shew evidently spirituall things to us though by a several distinct act from that by which it Justifies Therefore being the same Grace when it hath shewed us spirituall things it will goe on to draw us to applye them to our selves Wherefore get exercise that act of Faith which makes ye see evidently heavenly Things and this will make ye applye them and draw Comfort from them Now in this Worke it is the Gospel which setts the Objects or the heavenly Things before us Then the holy Ghost his Worke in convincing or perswading of the reallity of those Things to our Vnderstandings Is as the Light which shines on those Objects and makes them visible And Faith by His Conviction or Perswasion is as the prospective glasse which inables our understandings to perceive the reallity of them which else it could not Wherefore with this Light of the holy Ghost and this prospective Glasse of Faith with your Spirits Vnderstandings view in the Gospel againe againe the Things of Heaven of Christ and thence fetch Comfort in every Distresse Now to the end ye may be helpt to doe thus I shall in the following Observations open to you divers Things about Heaven and our Glory there which Christ revealed to His Disciples in this Text By doing of which I shall sett the Things before you Which are able aboundantly to Comfort your Hearts But they will be as glorious sights in darkenes to them that cannot see except ye obtaine the holy Ghost to shine on them as the Sunne on Colours And gett that Act of Faith which is the Evidence of Things not seene to lift up or inable your Soules Eye the Vnderstanding to looke on them Which Favour I desire the Lord to afford you And so I proceed THE Discription of HEAVEN And the heavenly Condition of true Reade the Epistle BELEEVERS at the last CHRIST Revealeth in this TEXT Thus. FIRST It is Discribed by the Place it selfe Heaven is an House so called in opposition to a Tent or Tabernacle to shew its Stability and the Stability of their State who live in it Wherefore it is said to have Foundations Heb. 11. 9. more then one many and yet one gives Stability And 1. Pet. 1. 4. It is said to be Incorruptible Vndefiled that fadeth not away This Stability is for Ever and without all Change As appeares both by the Time in which it was Created In the Beginning Gen. 1. 1. That is in the First of all Time and of all Creatures Now all that God first made He made Immortall as the Angels Chaos these Heavens As also by the Manner of Gods making it for he did not extract it out of other things as he did all visible things in this World he made drew them out of the Chaos But he put them forth Immediately from himselfe as he did the Chaos the Angels Mans Soule Now all that God Immediately puts forth makes of Nothing is Immortall Whereas all other things returne unto their first Principles SECONDLY It is Described by Its Relation to God It is Gods House so called Both because He made it Heb. 11. 16. As also because He dwels in it That is in it he puts forth His cheifest Glory as a Prince doth in his Pallace where he dwels much more then in a Tent or other part of his Kingdome So that Its Glory must be as much above any of this Worldly kingdoms As Gods utmost Power Majesty Wisedom Riches which he can put forth are above mans THIRDLY It is Discribed by Its speciall Appropriation to the First Person in Trinity the Father It is God the Fathers House Both because he made it For Creation being the first Worke done on the Creature is specially appropriated to the First Person the Father Also because it is to be His The Sonnes and holy Ghosts being in this World and resigned at the last day that God the Father may be All in All as He is First in the Motions about the Creature 1. Cor. 15. 28. The Fathers People That is the Elect are to dwell there and His Love in Election to be shewed forth there Therefore it is called The Fathers Math. 13. 43. though yet the Sonne holy Ghost are included in it FOURTHLY It is Discribed by Its speciall Relation to Christ though it be God the Fathers House yet He is Christs Father and so it is Christ his Inheritance and Beleevers Inheritance As 1. Pet. 1. 4. in that They be One with Christ Sonnes Heires Insomuch that these Disciples had they loved him as they should would be glad of his departure since he went but to his Father John 14. 28. FIFTLY It is Discribed by Its Capeablenes of