Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	send_v	spirit_n	14,001	5	5.8081	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85428	Christ set forth in his [brace] death, resurrection, ascension, sitting at Gods right hand, intercession, [brace] as the [brace] cause of justification. Object of justifying faith. Upon Rom. 8. ver. 34. Together with a treatise discovering the affectionate tendernesse of Christs heart now in heaven, unto sinners on earth. / By Tho: Goodwin, B.D.	Goodwin, Thomas, 1600-1680.	1642 (1642)	Wing G1232; Thomason E58_2; Thomason E58_3; ESTC R8966	205,646	392

Againe a little while and ye shall see me a little while and ye shall not see me sayes he Which not seeing him refers not to that small space of absence whilst dead and in the grave but of that after his last ascending forty dayes after his Resurrection when he should goe away not to be seene on earth againe untill the day of Judgement and yet from that Ascension but a little while sayes he and you shall see me againe namely at the day of Judgement It is said Heb. 10. 37. Yet a little while and he that shall come will come and will not tarry The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little little as may be Though long for the time in it selfe yet as little while as may be in respect of his desire without the least delaying to come He will stay not a moment longer then till he hath dispatcht all our businesse there for us And then the doubling of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veniens veniet Comming he will come implyes vehemencie of desire to come and that his mind is alwayes upon it he is still a comming he can hardly be kept away Thus the Hebrew phrase likewise signifies an urgencie vehemencie and intensenesse of some act as Expecting I have expected Desiring I have desired so Comming he will come And as not content with these expressions of desire hee adds over and above all these And will not tarry and all to signifie the infinite ardencie of his mind towards his Elect below and to have all his Elect in heaven about him He will not stay a minute longer then needs must he tarryes onely till he hath throughout all Ages by his Intercession prepared every room for each Saint that he may entertaine them all at once together and have them all about him Thirdly what his heart would be towards them in his absence he expresseth by the carefull provision hee makes and the order hee takes for their comfort in his absence Ioh. 16. 18. I will not leave you as Orphanes so the word is I will not leave you like father-lesse and friendlesse children at sixes and sevens My Father and I have but one onely friend who lyes in the bosome of us both and proceedeth from us both the holy Ghost and in the meane time I will send him to you Doing herein as a loving Husband useth to doe in his absence even commit his Wife to the dearest friend he hath so doth Christ Ver. 16. I will pray the Father sayes he and he shall give you another Comforter And Chap. 16. 7. he saith I will send him to you Who First shall be a better Comforter unto you then I am to be in this kind of dispensation which whilst I am on earth I am bound up towards you in So in that 16. of Iohn ver 7. he intimates It is expedient sayes he that I goe away for if I goe not away the Comforter will not come who by reason of his office will comfort you bettet then I should doe with my bodily presence And this Spirit as he is the earnest of heaven as the Apostle speaks so he is the greatest token pledge of Christs love that ever was and such a one as the world cannot receive And yet secondly all the comfort he shall speak to you all that while will be but from the expression of my heart towards you For as he comes not of himselfe but I must send him Ioh. 16. 7. so he will speake nothing of himselfe but whatsoever he shall heare that shall he speake ver 13. And ver 14. he sayes He shall receive of mine and shall shew it unto you Him therefore I shall send on purpose to be in my roome and to execute my place to you my Bride Spouse and he shall tell you if you will listen to him and not grieve him nothing but stories of my love So it is there He shall glorifie me namely to you for I am in my selfe already glorified in heaven All his speech in your hearts will be to advance me and to greaten my worth and love unto you and it will be his delight to doe it And he can come from heaven in an instant when he will and bring you fresh tidings of my mind and tell you the thoughts I last had of you even at that very minute when I am thinking of them what they are at the very time wherein he tells you them And therefore in that 1 Cor. 2. by having the Spirit ver 12. we are said to have the mind of Christ ver ult For he dwelleth in Christs heart and also ours and lifts up from one hand to the other what Christs thoughts are to us and what our prayers and faith are to Christ So that you shall have my heart as surely and as speedily as if I were with you and he will continually be breaking your hearts either with my love to you or yours to me or both and if either you may be sure of my love thereby And whereas sayes he you have the Spirit now in your hearts so ver 17. of Chap. 14. He now dwels in you yet after my Ascension he shall be in a further measure in you as it follows there And at that day ver 20. you shall know namely by his Dictate that I am in my Father and you in me and I in you He will tell you when I am in Heaven that there is as true a conjunction between me and you and as true a dearnesse of affection in me towards you as is between my Father and me and that it is as impossible to breake this knot and to take off my heart from you as my Fathers from me or mine from my Father And then thirdly you shall be sure that what he sayes of my love to you is true for he is the Spirit of truth Chap. 16. ver 13. as also Chap. 1. ver 16 17. which Christ speaks of him as he is a Comforter And as you beleeve me when I tell you of my Father because I come from him so you may beleeve him in all that hee sayes of mee and of my love to you for hee comes from me Ay but might they say Will not hee also leave us for a time as you have done No sayes Christ Chap. 14. 16. The Father shall give you another Comforter and he shall abide with you for ever Christ speakes it in opposition to himselfe He himselfe had beene a Comforter unto them but he was now to be absent but not so the Spirit He shall be with you for ever and as he is now with you so he shall be in you ver 17. In the fourth place if this be not enough to assure them how his heart would bee affected towards them he assures them he will give them daily experience of it Doe but try me sayes he vvhen I am gone and that by sending me vvord upon all occasions vvhat you

parting Sermon My peace I leave with you After this hee breathes on them and conveyes the holy Ghost in a further measure into them so to give an evidence of what he would doe yet more plentifully in heaven and the mystery of that his breathing on them was to shew that this was the utmost expression of his heart to give them the Spirit and that it came from the very bottome of it as a mans breath doth as well as that the holy Ghost proceeds from him as well as from the Father which was also the meaning of it And to what end doth he give them the Spirit not for themselves alone but that they by the gifts and assistance of that Spirit might forgive mens sins by converting them to him Whose sins soever ye remit namely by your ministery they are remitted to them His mind you see is still upon sinners and his care for the conversion of their soules And therefore in another Euangelist namely Mark his last words recorded are these Goe ye into all the World and preach the Gospell unto every creature and he that beleeveth shall be saved c. Chap. 16. 15. And in Luke Chap. 24. ver 46 47. his last words on earth there recorded are Thus it behoved Christ to suffer and to rise that repentance and remission of sinnes should be preached among all Nations And addes beginning at Hierusalem where hee had beene but a few dayes before crucified Of all places one would have thought he would have excepted that and have charged them to passe by it but he bids them begin there let them have the first fruit and benefit by my death that were the actors in it And to that end he also sayes Behold I send you the Promise of my Father c. ver 49. Another time he appeares to two of them and then indeede he rates them saying O ye fools and slow of heart but for what is it but onely because they would not beleeve on him for no other sinne not for that they had forsaken him so it follows O ye fooles and slow of heart to beleeve c. Luk. 24. 25. and this because he is glad when we beleeve as Iohn 11. 15. And after that he appeares to all the eleven and upbraids them the Text sayes but with what with their unbeliefe and hardnesse of heart still because they beleeved not so ver 14. No sinne of theirs troubled him but their unbeliefe Which shews how his heart stands in that he desires nothing more then to have men beleeve in him and this now when glorified Afterwards he meets with Thomas and scarce chides him for his grosse unbeliefe onely tels him it was well that having seene he beleeved but pronounceth them more blessed who though they have not seene yet beleeve and so he is reproved Iohn 20. 29. Another time he shews himselfe to his Disciples and particularly deales with Peter but yet tels him not a word of his sins nor of his forsaking of him but onely goes about to draw from him a testimony of his love to himselfe Peter sayes he lovest thou me Christ loves to heare that note full well doe those words sound in his eares when you tell him you love him though he knows it already as Peter tels him Thou knowest all things thou knowest I love thee Iohn 21. 15. and this Christ puts him thrice upon And what was Christs aime in drawing this acknowledgement of love from Peter to him but onely to put an engagement upon Peter that if he loved him as he professed and would ever shew it then to feed his lambs This is the great testimonie that he would have Peter to shew his love in when he should be in heaven and this is the last charge he gives him Which how great a testimony is it to shew how his owne heart was affected and what his greatest care was upon His heart runs altogether upon his Lambs upon soules to be converted He had said afore Sheep I have Iohn 10. 6. which are not of this fold them I must bring in and he left his Apostles to doe it but this here was a more moving and affectionate expression for sheep can shift for themselves but poore little Lambes cannot Therefore Christ sayes unto Peter Feed my Lambes even as Iohn to expresse the more love unto those he writes to calls them My little children And to what end doth the Euangelist record these things of him after his Resurrection One of the Euangelists that recorded them informs us In the 20. of Iohn ver 30. it is said that Iesus did many other signes namely after his Resurrection for in the middest of the story of those things done after his Resurrection hee speakes it which are not written in this Book but partly recorded by other Euangelists and partly concealed but these things are written that yee might beleeve that JESVS is the CHRIST that is that so you might come to him as to the Messiah the Saviour of the World and therefore the most of the things recorded tend to shew Christs heart and carriage towards Sinners that so wee might beleeve on him and that beleeving we might have life through his Name §. 3. Demonstrations from passages at and after his Ascension into heaven LEt us view him next in his very ascending his carriage then also will further assure our hearts of this Luke 24. 50. it is said He lifted up his hands and blessed them and to put the greater emphasis upon it and that we might the more observe it as having some great mystery in it ver 51. it is added And whilst he blessed them he was parted from them and carried up into heaven This benediction Christ reserved to be his last act and what was the meaning of it but as I have before shewne to blesse them as God blessed Adam and Eve bidding them Encrease and multiply and so blessing all Man-kind that were to come of them Thus doth Christ in blessing his Disciples blesse all those that shall beleeve through their word unto the end of the world I only adde this to the illustration of it this mystery is interpreted by Peter Acts 3. 26. when speaking to the Jews he sayes Vnto you first God having raised up his Sonne Iesus sent him to blesse you and how in turning away every one of you from his iniquities and so forgiving of them for Blessed is the man whose sin is forgiven Thus at his ascending In the next place let us consider what Christ did when he was come to heaven and exalted there how abundantly did he there make good all that he had promised in his last Sermon For First he instantly powred out his Spirit and that richly as the Apostle to Titus speakes and he being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost hee hath shed forth this which you now see and heare sayes the Apostle in his first

more fully then for them and his share of glory out of theirs is greater then theirs by how much the glory of the cause is greater then that of the effect And thus indeed the Scripture speaks of it as whilst it calls the Saints the glory of Christ So 2 Cor. 8. 23. And Christ in Iohn 17. 13. and ver 22 23. sayes that he is glorified in them And Psal 45. where Christ is set forth as Solomon in all his royalty and majestie yet ver 11. hee is said greatly to desire or delight in the beauty of his Queene that is the graces of the Saints and that not with an ordinary delight but he greatly desires his desire is encreased as her beauty is For that is there brought in as a motive unto her to be more holy and conformed unto him to encline her care and forsake her Fathers house v. 10. So shall the King greatly desire thy beauty Christ hath a beauty that pleaseth him as well as we have though of another kind and therefore ceaseth not till he hath got out every spot wrinkle out of his Spouses face as we heard the Apostle speake even now so to present her glorious unto himselfe that is delightfull and pleasing in his eye And suitably unto this to confirme us yet more in it Christ in that Sermon which was his solemne fare-well before his going to heaven assures his Disciples that his heart would be so farre from being weaned from them that his joy would still be in them to see them prosper and bring forth fruit so JOHN 15. 9 10 11. where his scope is to assure them of the continuance of his love unto them when he should be gone so ver 9 10. As my Father hath loved me so have I loved you Continue in my love c. As if he had said Feare not you my love nor the continuance of it in my absence but looke you to doe your duty c. And to give them assurance of this he further tels them that even when he is in heaven in the greatest fulnesse of pleasure at Gods right hand yet even then his joy will be in them and in their well doing so ver 11. These things have I spoken unto you that my joy may remaine in you and that your joy may be full He speakes just like a Father that is taking his leave of his children and comforting them at his departure and giving them good counsell to take good courses when he is gone from them to keepe his Commandements and to love one another so ver 10 12. and backs it with this motive so shall my joy remain in you it is as Fathers use to speake and it will be for your good too your joy will be also full To open which words a little the word remaine used concerning their abiding in his love and his joy abiding in them is used in reference to the continuing of both these towards them in heaven And when Christ sayes That my joy may remain in you it is as if he had said that I may even in heaven have cause to rejoice in you when I shall heare and know of you that you agree and are loving each to other and keepe my Commandements The joy which he there calls His joy My joy is not to be understood Objectivè of Their joy in Him as the object of it but Subjectiè of the joy that should bee in himselfe and which hee should have in them So Augustine long since interpreted it Quodnam sayes hee est illud gaudium Christi in nobis nisi quod ille dignatur gaudere de nobis what is Christs joy in us but that which hee vouchsafeth to have of and for us And it is evident by this that otherwise if it were their joy which hee meant in that first sentence then that other that follows And your joy shall be ful were a Tautologie He speakes therefore of his joy and theirs as of two distinct things and both together were the greatest motives that could be given to encourage and quicken his Disciples in obedience Now take an estimate of Christs heart herein from those two holy Apostles Paul and John who were smaller resemblances of this in Christ What next to immediate communion with Christ himselfe was the greatest joy they had to live upon in this world but onely the fruit of their Ministery appearing in the graces both of the lives and hearts of such as they had begotten unto Christ See how Paul utters himself 1 Thes 2. 19. What is our hope sayes hee or joy or crowne of rejoycing Ye are our glory and our joy ver 20. And in the 3. Epist of JOHN ver 3. John sayes the like that hee greatly rejoyced of that good testimony hee had heard of Gaius For sayes hee I have no greater joy then to heare that my children walk in the truth ver 4. Now what were Paul and John but instruments by whom they beleeved and were begotten and not on whom Neither of these were crucified for them nor were these children of theirs the travaile of their soules How much more then unto Christ whose interest in us and our welfare is so infinitely much greater must his members be his joy and his crown And to see them to come in to him for grace and mercy and to walke in truth rejoyceth him much more for he thereby sees of the travaile of his soule and so is satisfied Certainly what Solomon sayes of Parents Prov. 10. 1. that a wise son maketh a glad father c. is much more true of Christ Holinesse and fruitfulnesse and comfortablenesse in our spirits while we are here below doe make glad the heart of Christ our everlasting Father Himself hath said it I beseech you beleeve him and carry your selves accordingly And if part of his joy arise from hence that we thrive and doe well then doubt not of the continuance of his affections for love unto himselfe will continue them towards us and readinesse to embrace and receive them when they come for grace and mercy There is a fift Engagement which his very having our nature which he still weares in heaven and which the end or intention which God had in ordaining Christs assuming it doe put upon him for ever For one great end and project of that personall union of our nature unto the Godhead in the second Person for ever was that he might be a mercifull High-Priest So that as his office layes it as a duty upon him so his becomming a Man qualifies him for that office and the performance of it and so may afford a farther demonstration of the point in hand This we find both to have beene a requisite in our High-Priest to qualifie him the better for mercy and bowels and also one of those great ends which God had in that assumption of our nature First a requisite on purpose to make him the more mercifull So Heb. 5. 1. the place even

abide upon him in heaven It must never be said The Spirit of the Lord is departed from Him who is the Sender and Bestower of the holy Ghost upon us And if the Spirit once comming upon his Members abides with them for ever as Christ promiseth Iohn 14. 16. then much more doth this Spirit abide upon Christ the Head from whom we all since Christ was in heaven receive that Spirit and by vertue of which Spirits dwelling in him he continues to dwell in us Therefore of him it is said Esay 11. 2. The Spirit of the Lord shall rest upon him Yea and in that storie of the holy Ghosts desending upon him at his Baptisme it is not onely recorded that He descended on him but over and above it is added And abode upon him Yea further to put the greater emphasis upon it it is twice repeated So Iohn 1. 32. I saw the Spirit sayes the Euangelist descending from heaven like a Dove and hee adds this also as a further thing observed by him and it abode upon him And then againe ver 33. I knew him not sayes he but he that sent me gave me this token to know him by Vpon whom thou shalt see the Spirit descending and remaining on him the same is he And further as it is intimated there he rested on him to that end that he might baptize us with the holy Ghost unto the end of the world The same sayes he is he that baptizeth with the holy Ghost He at first descends as a Dove and then abides as a Dove for ever upon him and this Dove it selfe came from heaven first And therefore certainly now that Christ himselfe is gone to heaven he abides and sits upon him much more as a Dove still there Moreover let me adde this that although the Spirit rested on him here without measure in comparison of us yet it may be safely said that the Spirit in respect of his effects in gifts of grace and glory rests more abundantly on him in heaven then he did on earth even in the same sense that at his baptisme as was said he rested on him in such respects more abundantly then he did before his Baptisme during the time of his private life For as when he came to heaven he was enstalled King and Priest as it were anew in respect of a new execution so for the work to be done in heaven he was anew anointed with this oyle of gladnesse above his fellowes as Psal 45. 7. Which place is meant of him especially as he is in heaven at Gods right hand in fulnesse of joy as Psal 16. ult it is also spoken of him when also it is that he goes forth in his majesty to conquer as ver 4. of that 45. Psal And yet then Meeknesse is not far off but is made one of his dispositions in this heighth of glory So it followes in the fore-cited verse In thy majesty ride prosperously because of Truth and Meeknesse c. Therefore Peter sayes Acts 2. 36. that That same Iesus whom you Jews have crucified and who was risen and ascended God hath made both Lord and Christ Lord that is hath exalted him as King in heaven and Christ that is hath also anointed him and this Oyle is no other then the holy Ghost with whom the same Peter tells us he was anointed at his Baptisme Acts 10. 38. Yea and because he then at once received the Spirit in the fullest measure that for ever he was to receive him therefore it was that he shed him downe on his Apostles and baptized them with him as in that 2. of the Acts we reade Now it is a certaine rule that whatsoever we receive from Christ that he himselfe first receives in himselfe for us And so one reason why this oile ran then so plentifully downe on the skirts of this our High-priest that is on his members the Apostles and Saints and so continues to do unto this day is because our High-priest and Head himselfe was then afresh anointed with it Therefore ver 33. of that 2. of the Acts Peter giving an account how it came to passe that they were so filled with the holy Ghost sayes that Christ having received from the Father the promise of the holy Ghost had shed him forth on them which receiving is not to be only understood of his bare and single receiving the promise of the holy Ghost for us by having power then given him to shed him downe upon them as God had promised though this is a true meaning of it but further that hee had received him first as powred forth on himself and so shed him forth on them according to that rule that whatever God doth unto us by Christ he first doth it unto Christ all promises are made and fulfilled unto him first and so unto us in him all that he bestows on us he receives in himselfe And this may bee one reason why as Iohn 7. 39. the Spirit was not as yet given because Iesus was not as yet glorified But now he is in heaven he is said to have the seven spirits so Rev. 1. 3. which book sets him out as he is since he went to heaven Now those seven spirits are the holy Ghost for so it must needs be meant and not of any creature as appeares by the 4. ver of that Chap. where grace and peace are wisht from the seven spirits so called in respect of the various effects of him both in Christ and us though but one in person And seven is a number of perfection is therefore there mentioned to shew that now Christ hath the Spirit in the utmost measure that the humane nature is capable of And as his knowledge which is a fruit of the Spirit since his Ascension is enlarged for before he knew not when the day of Judgement should be but now when he wrote this book of the Revelation he did so are his bowels I speak of the humane nature extended all the mercies that God meanes to bestow being now actually to run through his hands and his particular notice and he to bestow them not on Jewes only but on Gentiles also who were to be converted after he went to heaven And so he hath now an heart adequate to Gods own heart in the utmost extent of shewing mercie unto any whom God hath intended it unto And this is the third demonstration from the Spirits dwelling in him wherein you may help your faith by an experiment of the holy Ghost his dwelling in your own hearts and there not only working in you meekenesse towards others but pitty towards your selves to get your soules saved and to that end stirring up in you incessant and unutterable groanes before the Throne of grace for grace and mercie Now the same Spirit dwelling in Christs heart in heaven that doth in yours here and always working in his heart first for you and then in yours by commission from him rest assured therefore that that Spirit