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	son_n	work_n	20,729	5	6.2497	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B05829	Certain select cases resolved. Specially, tending to the right ordering of the heart, that we may comfortably walk with God in our general and particular callings. / By Thomas Shephard, sometimes of Emanuel College in Cambridge; now preacher of Gods word in New-England.	Shephard, Thomas, 1605-1649.	1695 (1695)	Wing S3105A; ESTC R227738	42,314	125

his first root and so to sorrow and loath and condemn himself so that to wind up all that I have said look upon your self as in Christ you may say these involuntary infirmities do not shall not condemn me But Lord it is grace Grace that it is not so and this is Evangelical humiliation Look again upon your self as you stand on your own bottom and live in your own nature and so you may say after the least infirmity I have now broken a most holy and righteous Law and rherefore I am already condemned O woe is me I have already undone my self by mine iniquity and this is Legal humiliation which serves for mortification as the first for vification I know it is very difficult to bring the heart to acknowledg freely it deserves death after so small an involuntary offence but when the Lord reveals two things First himself in his glory Secondly how the least sin strikes him I perswade my self the vilest heart cannot but be forced to confess how just God should be in his severest proceedings against him And withal consider the more involuntary any sin is the more strong and natural it is and the more natural the more horrible as to be a natural Thief is far worse than to be a deliberat thief who somtimes steals and therefore good Sir take heed of looking no deeper nor seeing no further than the bare act and unvoluntariness and accidentalness and suddenness of your infirmities for if you do you look through the wrong end of the glass and they will appear so small that you will find it a very tough work to bring your heart consentively to say if I may say and use your own phrase It is thy mercy Lord that I am not consumed for them but look upon them as indeed they are in respect of that infinite glory you strike doing the greatest mischiefs to God by them and which makes them the viler as they are so strong you cannot remove them and so horrible as that it is natural to you to commit them c. And surely you will not through grace find such thoughts haunt you long not but that they will be haply rising and tempting but never alway vexing and prevailing Ans Satans ground reaching as far as the minds of Gods people and therefore so far he may come and there he may walk for he came into the mind of innocent Adam nay Jesus Christ by his suggesting temptations but the heart is Christs peculiar possession and purchase and if he shall still there offer to come in and vex you and prevail against you and to lodge his suggestions this or any other way with you you have Law and Christ on your side by this little light now given you to cast him out Quest 3. The third thing that troubles you is the dis-ranking of the Persons in the Trinity for tho' you think the holy Ghost is God yet you have not so high a repute of him as of the Father and the Son because the Son addresseth himself to God the Father in all his prayers and acknowledgmenrs in a more immediate manner than unto the holy Ghost and therefore you would know if the word Father as in the Lords Prayer includes not the Unity in Trinity To this briefly consider three things 1. Without all question the same God which lies under that relative property of Father is the same God with the God-head of the Son and the God-head of the holy Ghost there being not three Gods and therefore the God-head of the Son and Spirit are not excluded but included in the God-head of the Father when we look upon the Father as God in the Lords Prayer or any where else 2. But secondly the Father as Father is never taken for the same holy Ghost in Scripture nor the Son as Son is taken for the Father nor the holy Ghost as holy Ghost is at any time taken for the Son For it is a rule in Theologie tho' the res substrata the thing that lies under the Relative property viz. the God-head of every person be common and communicated yet the same God-head considered as clothed with his Relative property as Father Son and Spirit it is not common but peculiar For the God-head of the Father as Fathet is not the God-head of the Son as Son c. 3. Hence it follows that when Christ addresseth himself to the Father as Father in Scripture it is not because he is either a diverse or greater God than the holy Ghost but it is for two other reasons 1. Because the Father as Father received primarily the wrong that sin did against his work of creation for the Father being the first person in order creation the first transcient act as election and reprobation were the best immanent hence this work is attributed chiefly to God the Father in respect of our orderly apprehension and hence man sinning then when he was only made this is chiefly attributed to be against the Father because his work appeared to be chiefly there and not against the Son for his work chiefly appears in redemption he being the second Person and this the second main and wonderful work neither against the holy Ghost for his work chiefly appears to us in application being the third Person And this the third main act that ever God will do or show forth to the world in this life hence God the Father receiving to our apprehension the wrong in creation by sin he is the Person that is to be satisfied and not the holy Ghost And hence Jesus Christ in all his prayers has a most special eye to him and not to the holy Ghost as holy Ghost because he came into the world by his death and intercession and strong cries to satisfie God the Father and not God the holy Ghost as a third Person And hence it is said 1 John 2. 1 2. If any sin we have an Advocate with God the Father not God the holy Ghost because he was to our apprehension the Person wronged and hence we are after sins committed chiefly to eye the Father in our prayers and to go to him for pardon with our advocate with us because to whom offence is chiefly offered from him chiefly pardon and reconciliation is to be expected 2. Therefore Christ addresseth himself chiefly in his prayers to God the Father because he is the original and first cause of all good because he is the first Person in order of subsisting and therefore first too in the manner of conveying I know the God-head is the original of all good but consider the Persons one with another and so the Father is ever the first in operation as the holy Ghost is the last in consummation for all good comes from the Father James 1. 17. through the Son by the holy Ghost And hence in all our prayers we are to look for all good from the Father for his Sons sake to be conveyed us by the holy Ghost

and hence it is said John 6. 10. No man comes to me but whom the Father draws Why It is the immediate office and work of the holy Ghost to draw and apply the soul unto Christ why then is it said Unless the Father draw The reason is because that which was perfected and consummated by the holy Ghost was intentionally and by way of purpose and decree begun originally by the Father this is that which Christs words have chiefly reference unto viz. the Father through the Son by the holy Ghost draws But I have waded too far in this Divinity the clear knowledg of which is reserved for us in heaven But thus much to satisfie you Yet the word Father in the Lords Prayer I conceive under correction as it doth not exclude any person of the God-head so it s chiefly set down there not so much to denote the Person of the Father as the affection of God as a Father to us his Sons by Christ which we are to believe in our first approaching to our prayers to be as nay to transcend the affection of any Father to his Son when we come to call upon him for those six things which the Petitions set down for those three ends Kingdom Power and Glory which the Prayer concludes withal Quest 4. Your fourth trouble is your aptness to go to God immediately especially when his graces are most striving in his ordinances contrary to that of Christ Ye believe in God believe also in me Answ So indeed it is usual for religious nature often to out-run and get the start of grace as it appears in many other so in this case you put look as it is with every man when God awakens him effectually he first seeks to his kitchin physick to save himself by his duties praying 〈◊〉 reforming endeavouring 〈◊〉 working before he will 〈…〉 to the Physician and to Christ to save him Because it was natural to 〈◊〉 to seek to live by his working it is natural to every Son and branch of that root to seek to save himself by doing as well as he can or as God gives him the strength and grace So it is here It was natural to Adam to depend upon and go to God immediately as a creature to a Creator as a Son to go nakedly to God as a Father Christ was not then known nor seen so it is natural to every man when rectified Nature is stirred up to go immediately to God It is grace in the second Covenant that reveals and draws to Jesus Christ and to God by Christ Heb. 7. 25. For cure of this distemper ponder but these three things 1. Clearly convince the soul that the immortal invisible and most holy God that dwelleth in an unapproachable light his set out himself to be seen or made himself only visible in Jusus Christ so that he would have no man look upon him any other ways then as he has revealed himself in his Son In whom tho' in all other creatures his vestigia and footsteps are to be seen as he is God the face of God is to be seen which no creature is able to behold but there being the brightness of his glory and the express Image of his Person Heb. 1. 3. And as he is man the very heart of God both in respect of affection and will to be seen So that in and through Jesus Christ especially his human nature the glory of the great God breaks out like the Sun through the clouds most brightly in respect of us and therefore in and through his human nature we are only to behold God in whom all that a Christian desires to know is to be seen which is the face and heart of so dear a friend 2 Cor. 4. 6. Joh. 14. 9 10. For we know by too lamentable experience how the whole world vanishing in their smoaky thoughts of the glory of God as he is considered in himself and not able to conceive or retain the knowledg of him did hence invent and set up Images as fit objects for their drunken staggering understanding to fasten upon to be limited with and hence adored God before these as our Popish Hypocrites do before the Altar and in these and at these as Papists do in respect of their Images Hence the Lord to cure this inveterate natural malady has in the second Person united himself to man Christ Jesus through whom we are both able to our everlasting wonderment to see him and also here bound only to behold him who as he is a fi● handle for our faith so he is a fit object for our weak minds to behold the glory of the most high God in Wherefore then do you offer to go unto God without Christ whenas you are not so much as to look upon God but as he appears in Christ Is not the human nature of the Lord Jesus more easie to be seen and conceived of than the invisible unlimited eterual God-head 2. Secondly See evidently that there is not any dram or drop of God you have especially in Gods ordinances but it issues from the blood and is purchased by the intercession and delivered unto you by the hand of Jesus Christ Ephes 1. 7. Hebr. 7. 25. John 5. 22. You should never have heard the sound of the gospel nor never have had day of Patience nor never have heard of Gods ordinances to find him in nor never have been comforted quickned enlarged affected by Gods Ordinances were it not for Jesus Christ the efficacy of whole blood and power of whose glorious intercession doth at the very instant you feel any good in Gods Ordinances prevail with God the Father for what you feel for the Father loveth the Son and has put all things into his bands John 3. 3 5. that all men might honour the Son all the three Persons plotting chiefly for the honour of the second so that you may see may you are bound to believe at the time you feel your heart savingly affected in any ordinance now the Lord Jesus who is at the right hand of God in heaven who is now in his glory now be remembring me a poor worm on earth now I feel the fruit of his death O what a miserable forlorn wretch had I been were it not for Jesus Christ Mercy could never have helped enlightned comforted quickned assured enlarged me and Justice could never have relieved my dead bloody perishing lost Soul had it not been for Jesus Christ whose Spirit power grace comfort presence sweetness I taste drink and am satisfied abundantly with and now do enjoy Oh Sir methinks the sad meditation of this should make you in all Gods ordinances where you are apt to say you go immediately to God to hasten suddenly in your thoughts affections praises to Jesus Christ Nay methinks you should speedily have your heart clevated and lifted up to Jesus Christ and say I receive this and taste this from Jesus Christ Oh but this is but a taste of the

Q. How many persons learn you from hence to be in God A. Three First The first is the Father the first Person in order begetting the Son Psal 2. 7. Secondly The Son the second Person begotten of the Father Joh. 3. 6. Heb. 1. 3. Thirdly The Spirit the third Person proceeding from them both Joh. 15. 26. Q. Are these three Persons three distinct Gods A. No For they are that one pure Essence and therefore but one God Joh. 1. 1. Rom. 9. 5. 1 Cor. 6. 16. 1 Cor. 2. 10. Q. If every Person be God how can they be distinct Persons and not distinct Gods A. Yes Because one and the same thing may have many Relative properties and respects of being which in the God-head make distinct Persons As one and the same man may be Father in one respect a Master in another respect and a Scholar in another respect Q. If these three Persons be but one God what follows from hence A. That all the three Personr are Co equal Co eternal subsisting in one not separating from each other therefore delighting in each other glorifying each other Prov. 8. 30. Thus much concerning God Now concerning the works of God Q. Thus much concerning Gods sufficiency VVhat is his efficiency A. Whereby he worketh all things and all in all things Rom. 11. 36. Isa 45. 7. Q. VVhat of Gsd shines forth and are you to behold in this Efficiency A. Two things First Gods Omnipotency in respect of his Essence Secondly the co-operation and distinct manner of working of the three Persons Rom. 1. 20. John 5. 17. Q. VVhat is Gods Omnipotency A. It is his almighty power whereby he is able to bring to pass all that he doth will or what ever he can will or decree 2 Chron. 20. 6. Phil. 3. 21. Mat 3. 9. Psal 115. 7. Q. VVhat is Gods Decree A. It is his Eternal and determinate purpose concerning the effecting of all things by his mighty power according to his counsel Eph. 1. 11. Q. VVhat attributes or glory of God appear in his Decree A. First His constancy whereby his Decree remains unchangeable Num. 23. 19. Secondly His Truth whereby he delivereth nothing but what he hath decreed Jer. 10. 10. Thirdly His Faithfulness whereby he effecteth what-ever he decreeth according thereunto Isa 46. 10. Q. VVhat is God's Counsel A. His deliberation as it were for the best effecting of every thing according to his Wisdom Acts 4. 24. Psa 104. 24. Q. VVhat is Gods VVisdom A. It is the Idaea or perfect platform of all things in the mind of God which either can be known or shall be done according to the good pleasure of his will Hebr. 11. 3. Prov. 8. 12 13. Q. VVhat is the good pleasure of Gods will A. It is the most free Act of his Will whereby he willeth himself directly as the greatest good and all other things for himself according to his good pleasure Mat. 11. 25. Prov. 16. 4. Q. VVhat learn you from hence A. That Gods good pleasure is the first and best cause of all things Psal 115. 3. Psal 33. 8 9 10 11. Q. VVhat are the Co-operations of the three persons in Gods Efficiency A. Whereby they work the same thing together unseperably Joh. 5. 17 19. 16. 13 14. Q. If they work the same thing together How is it that some works are attributed to God the Father as Creation some to the Son as Redemption some to the Holy Spirit as application A. This is not because the same work is not common to all the three Persons but because that work is principally attributed in Scripture to that person whose distinct manner of working appears chiefly in the work Q. VVhat is God the Fathers distinct manner of working A. His working is from himself by the Son to the Holy Ghost Ps 33. 6. Joh. 1. 3 hence the beginning so the Creation of all things is attributed to him Q VVhat is God the Sons manner of working A. His working is from the Father by the Holy Ghost Ioh. 14. 16. and hence the dispensation of things and so Redemption is attributed unto him Q. VVhat is the Holy Ghosts manner of working A. His working is from the Father and the Son Ioh. 14. 26. and hence the consummation of all things and so application is attributed unto him Q. VVherein doth Gods efficiency or working appear A. In two things First In his creation of the world Secondly in his providence over the world Esa 37. 16. Q. VVhat is his Creation A. It is Gods efficiency whereby he made the whole world of nothing origina●ly exceeding good Psal 33. 9. Gen. 1. 31. Q. Did the Lord make the worlding an instant A. No but by parts in the space of six dayes described at large by Moses Gen 1. Q. When did the Lord make the third heaven with the Angels their Inhabitants A. In the first day in the first beginning of it Gen. 1. 1. Iob 38. 6 7. Q. What is the creation of the third heaven A. Whereby he made it to be the heaven of heavens a most glorious place replenished with all pleasure which belongs to eternal happiness wherein his Majesty is seen face to face therefore called the habitation of God 2 Chr. 2. 5 6. Psal 16. 11. Psal 63. 15. Q. What is the creation of the Angels A. Whereby he created an innumerable number of them in holiness to be ministring spirits with most acuteness of understanding liberty of will great strength and speedy in motion to celebrate his praises and execute his commands specially to the heirs of salvation Heb. 11. 22. Ioh. 8. 44. Heb. 1. 14. 2 Sam. 14. 20. Iude 6. 2 Pet. 2. 11. Esa 6. 2. Psal 130. 20. Q. When did God create man A. The sixth day Gen. 1. 27. Q. How did God create man A. He made him a reasonable creature consisting of body and an immortal Soul in the Image of God Gen. 2. 7. Gen. 1. 28. Q. What is the Image of God wherein he was made A. That hability of man to resemble God and wherein he was like unto God in wisdom holiness righteousness both in his nature and in his government of himself and all Creatures Col. 3. 10. Ephes 2. 24. Gen. 1. 26. Q. What became of man being thus made A. He was placed in the Garden of Eden as in his Princely Court to live unto God together with the woman which God gave him Gen. 2. 15. Q. Thus much of Gods creation What is his Providence A. Whereby he provideth for his creatures being made even to the least circumstance Psal 145. 16. Pro. 16. 33. Q. How is Gods Providence distinguished A. It is either first Ordinary and mediate whereby he provids for his creatures by ordinary and usual means Hos 2. 22. Secondly Extraordinary and immediate whereby he provides for his creatures by miracles or immediatly by himself Psal 36. 4. Dan. 3. 17. Q. Wherein is his Providence seen A. First in