Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	person_n	son_n	33,804	5	6.4746	4	true

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

a beleever should What kind of trouble is ment what not become a Stoicct or stock cease to be a Man nor would it be any exercise or triall of grace if the matter of feare and greife were not perceived and felt by the heart for it then was to them as if there were no such thing wherefore he would haue them be toucht and feele the objects of feare and greife but would not have an inordinacy in those affections Which arose Partly from the excesse in that they were to much toucht sensible so that their hearts were perplext and disturbed which appeared both by the interruption of the exercise of their faith hope peace in that they did not so quietly and confidently cleave to him when he was in his passion but doubted as Luke 24. 20. 21. As allso it appeared by their being disinabled to duty for their hearts were so opprest with heavines that they were so sleepy as that they could not watch with him one houre Luke 22. 45. Now it s an excesse of affection and an in ordinacy a surfet or drunkonnes of heart when the heart is so taken with a feare or greife as that it cannot give its due to every one and doe its duty in every kind to God man in the calling generall and perticular This was an inordinacy Jn excesse Partly there was an inordinacy in the Object in that they feared greived about what they needed not For though they might be troubled at Christs departure as he was a man and their friend companion maister c a good ground for a morrall greife as he was their Jesus a good ground for a Spirituall greife in that they loved him and so his presence Yet there was no ground or cause to feare a losse by his departure or that they should be now totally left to the wide world as if all their safety and comfort had bin entailed to his bodily presence this trouble on wronge grounds and causes he forbids as we shall see more fully heere after So that the meaning of this charge of Christ is that they should not be troubled with more feares or greifes then there was true ground and cause for nor yet be so troubled with what was truely as to hinder the exercise of their peace hope and faith or to be so opprest as unfitted to every duty to God and man in their callings gennerall and perticular All which we may expresse in this An oppressing or perplexing trouble Hence Learne DOCTRINE Doct True beleevers should not be perplext in any thing True beleevers how weake soe ever in Faith should not be opprest or perplext in heart by any thinge whatever befalls them either in sinne or affliction There cannot be weaker Faith then this of the disciples who had indeed some little faith but so little as sometime it is called none Math 8. 26. with Marke 4. 40 therefore Christ did after wards upbraid them for their slownes to beleeve Luke 24. 25. There cannot be a greater affliction change or losse befall any then this was For Christ was to be taken from them by a shamefull death when they had enjoyed him but about three yeares and some months Now what feares of falls troubles might they have when Christ was taken from them who was to them more then an hen to new hatcht chickins Againe they had one of twelve of them proved a vile rotten hyppocrite who yet had so lurkt as that they could never discover him Also they had uppon them the guilte of much unfruitfullnes under Christs ministry for which he had oft reproved them Also they had either now or presently after the breaking forth of a base lust of pride ambition for which Christ had oft reproved them Yet at the passeover institution of the Lords supper they instantly fell into it againe Luke 22. 24. Also Christ had foretold them of a great fowle sinne for the future which afterwards the stoutest of them should commit namely Peter to deny him thrice Yea all of them to be offended at him as ye heard before Behould a concurrency of all at once as can befall any beleever a weake faith an unparraleld losse and change unfruitfullnes under meanes which were now to be removed many sinnes formerly committed sharpely reproved a returne relapse into the same sinne againe at present a foresight of a dangerous fall into a greivous sinne in the future a discovery at present of a most close hyppocrite among themselves of whome none of them had the least suspition more then of themselves Yet Christ chargeth them not to be opprest or perplext in heart with any feare or greife Thus Gen 45. 5. though their sinne in selling Ioseph was very hanious conteining profaines For they hated him for his goodnes Gen 37. 2 and envy because of his Fathers love Gods oracle by dreames of his preferment which they knew was a way of God to reveale himselfe by barbarous murder was in it toward Ioseph cruelty to their Father who so loved him Yet he bids them neither to be greived or angry with themselves that is so as to perplexe themselves with gteife or indignation FIRST REASON 1. Reason B●c such trouble ariseth from an evill roote Because such trouble ariseth from an evill roote cause Namely ignorance or unbeleefe For either they understand not or beleeve not the worke of God for them in the three persons The Fathers everlasting decree about them The Sonnes union with them headship to them his merrits intercession The holy Spirrits inhabitation in them office towards them to worke all their works for them till he hath made them meete for glory All which is expresst in the covenant of Grace in which they be assured that nothing shall befall them but for their good that the corruption of their natures shall be so ordered overruled both before after conversion as that it shall end in turne to Gods glory their eternall good that Christ hath made atonement for all sinne past present to come though it is gradually applied to them in as much as all beleevers sinnes were laid on him or met in him as it is read on the margent Isai 53. 6. And that the holy Ghost shall dwell in them for ever they shall never fall away finally totally but that the things which concerne salvation are better then the best things in the gloriousest hyppocrits are wrought in them Heb 6. 4. to 10. I say these things are not understood or not beleeved or else they never could be opprest with any feare or greife so that it ariseth from an evill roote and therefore should not be in true beleevers SECOND REASON 2. Reason Bec such trouble hath evill effects as 1. It troubles Gods heart Because such trouble hath evill effects uppon beleevers Namely First Its trouble some to Gods

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