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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

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

pardon Beleevers are to greive and humble themselves for Sinnes Afflictions And from this anger greife Joseph did not take off his Brethren Nor Christ his Disciples in my text This is a Trouble that is good profitable for them But as Sinnes or Afflictions are beheld onely as our owne in their bad effects rootes and God his Will Hand in them and their good effects through him are not considered hence comes sinnfull pernicious troubles which Joseph to his Brethren and Christ to his Disciples diswads from And noe course is so full to remove or prevent it as this looking on God the Author of it and the good which he brings about by it Which is rarely done by beleevers yea hardly knowne therefore I have inlarged it Yet let me close this Meanes against all Troubles as our Saviour doth Namely that yee know who are Beleevers all this Ye know these true grounds of Consolations though not so distinctly or perticularly yet there is that in you which conteines all these consolating Grounds if ye would stirr it up and gather it together and not brutishly give way to sence present things and to the passions of your owne supposed false grounds of Gods hand on you in leaving you to Sinnes or Sorrowes Wherefore stirr up the knowledg that is in you and use it that so whatever Changes befall you by Sinnes or Sorrowes your hearts may not be troubled And thus much for the Fourth Meanes against perplexing trouble of Thus much for these Words as a Dehortatiō Meanes against Trouble heart included in the 2. 3. 4. Verses and for those Verses as they stand in reference to the former and their scope to Comfort the Disciples against Christs with drawing his Corporall presence And so we have handled these Verses as they are a Dehortation from Trouble of heart and Directions of Meanes to helpe against it Now let vs Consider them againe and observe what may be deduced The Words considered absolutely And so they ●eild many ●●ch Truths drawne by Consequence from them or found positively and absolutely in them And thus these Verses Conteine many rich pleasant Truthes FIRST OBSERVATION 1. Obser Christ hath tender bowels towards Beleevers in troubles That Jesus Christ hath extraordinary tender bowels towards all Beleevers in Trouble This is demonstrated in Foure Perticulars First Christ could not beare that these Beleevers should be troubled but forbids it and by many Directions and Arguments fortifies For 1. them against it So soone as he perceived trouble begine to arise in thē He could not beare their being troubled But is much troubled about it He abounds ouerflowes with care to prevent remove it Even as a tender Mother who is restles in carefullnes to ease hir Child so soone as it is any way troubled And this in Christ fatther appeares in the rest of this the following Chapters In which by many words againe againe he discovers that his bowels greatly moved whith the sight of their trouble He indeed shewing much more trouble of Compassion for them then they had trouble of perplexity as the tender Mothers troubles for the Child are oft greater more then the Childes which cause them because of hir aboundance of bowels Yet farther Secondly He was thus taken up with trouble about their trouble then 2. And this whē he was entring on his owne great Trouble when he was entring into his owne great Trouble when it was so neare him that it troubled him with its gastnes greatnes John 13. 21. It was his owne Personall trouble which useth to ingrosse all the care that is in man for himselfe though men can be troubled for others when they are free themselves yet hardly when they are in trouble themselves Yea and this trouble of Christs owne was greater then theirs for theirs was much of it groundles immaginary such as might be escaped as ye have seene before but Christs was all reall and such as must be indured it was the heaviest burden as ever was or could be layed on a creature also it was at hand he had sett foote on its borders toucht the brime of that Sea into which he was to be plunged it was nearer then theirs for theirs was but to follow on his Now the presence and approch in sight of so great a trouble to ones selfe how doth it use to ingrosse an whole man that he can mind no friends trouble else as the Disciples were so overcome with their owne losse by Christ his departure from them as they could not mind him and his trouble not for an houre Yet farther Thirdly He was thus taken up with trouble about their trouble 3. And that though he found much sin̄e in them though he found at present much sinne in them and offensivenes to his spirit and foresaw that they would play false with him and forsake him and this contrariety of disposion unkind dealing so weakens mens affections in each other as that they can scearsly continue love much lesse such love as to be troubled for their troubles Yet further Fourthly He was thus taken up with their troubles though he knew 4. And though he knew it should not be long it was not long to the ending and vanishing of all these their troubles Namely by his resurrection which he beleeved fully though they did not Yet for so small a time could not he behold them in trouble but every veine in his heart was moved and he most industriously applies himselfe to remove prevent it for the present Thus also for all other Beleevers though he knowes the rule God goes by That if Sorrow be in the Night yet Joy shall be in the Mornning Yet is he troubled greatly with their present troubles even as one is with the least and shortest touch on the apple of his eye Zach. 2. 8. REASON Reason of all is From his Nature The Reason or Ground of all which tendernes of bowells towards them Is from his Nature For he hath the fullnes of the God-head all the divine Nature bodily working in an humane Nature and so as a man Now the divine Nature is Mercy Love 1. John 4. 8. and all mercy is but some dropps of that Nature which being put forth in him a Man inlargeth after mans manner his bowells infinitly So that he hath more bowells then all Angels which yet worke in an humane way to move touch him as a Man Heb. 4. 15. with feeling as a man may have though not in an infirme way as it is with us but as is cōpetible to a glorified nature Now this his Nature is drawen forth towards beleevers partly by his Fathers love to them He knowes how greatly his Father loves them and loves to have them loved and therefore in obedience love to his Father He gives vent to the whole ocean of Compassion that

is in his Nature to flow out upon them John 14. last and that seemes to be the connexion John 10. 15. I knowe the Father and lay downe my life for the sheepe because I knowe it is his mind I so should doe for the original motive of Christs love to Beleevers is becavse the Father so loved them they were his John 17. 6. yea continue to be his though given to Christ Verse 9. And partly his Office Relation to them drawes his bowells towards them He is a Brother Head Husband Father all that may indeare he is made to them he is their Saviour their Guardian c. they are given him as the former places shew he hath a propriety in them also they are his owne John 13. 1. Yea he is made one with them in a stricter nearenes then one flesh bone one spirit they are with him 1. Cor. 6. 17. therefore he cannot but so love even selfe-love begetts love to them neare relations among men begett affections FIRST USE Vse 1 Instrustiō That God is most tender to Beleevers in troubles For Instruction First That God is most tender to Beleevers in all their Troubles For what Christ is that very same God is inasmuch as he is his expresse image Heb. 1. 3. The Character and so carrying a full expresse of him Which Christ is not as the Second Person barely for so he is as invisible as the Father but as the Second Person incarnate though his incarnation fit him to expresse after our manner God the clearer to us yet it adds nothing to him beyond what is in God In God is the same degree of Love which is in Christ but it is made evident to us in by Christ Yea it was in God before it was in Christ For he raised up Christ and filled him with it that he might convey those Compassions to us and him he charged to doe it in all their afflictions He whose Angel of presence which is Christ saves He is with them afflicted and that is God the Father Isa 63. 7. 9. Therefore by all the evidences of Christs infinite Compassions assure your hearts that God is so every whitt so though He be Great High Holy Just Independent and goe to him in your miseryes infirmityes with boldnes For assurance of great mercifullnes makes bold to come though it be a desperate venture Not onely Christs mercifullnes mediation should bring us boldly to God as Heb. 4. two last verses But Christs mercifullnes should so convince us of Gods as that upon Gods mercifullnes we should beare up imbolden our selves though it is to flow to us onely through and for Christ or else we doe not enough honour God In which way I feare many Beleevers wrong God forgetting his mercifullnes looking on Christ not onely as meriting moving Gods mercy but as onely having mercy Second Instructiō That all Beleevers but especially Church members 2. Beleevers should be cōpassionate Especially Church Members of them most especially Church Officers should shew forth aboundant cōpassions in being moved with the troubles of others even more then with their owne For else they shew not forth Jesus Christ All Christians are anointed with the same spirit Therefore should have the same bowells that Christ hath And Church-members are not onely one Body in aspeciall respect But they are Christs in a speciall relation a new and superadded relation by vertue of their perticular Church fellowshipe and therefore they should more especially resemble Christ Hence that Exhortation Col. 3. 12. Therefore Because Vers 10. 11. ye have put on the new man after Christ c. Therefore put on bowels of mercyes kindnes Mercyes that is the most mercifullnes as can be and take in kindnes also and not some acts but the very rootes the bowels of these and content not your selves of getting such habits in your hearts but put them on as a garment be seene in them Thus was also Paule as a Church Officer 2. Cor. ● 2. their sorrow so tooke up his heart that he could not be eased till they were And Chap. 11. 29. if any Beleever and not onely some of his choisest were weake as being prest with any burthen he also for their sakes became weake also And if they were hurt by any fall into Sinne for that is ment in Scripture phrase by being scandelized or offended though he could not in this become like them to be so also yet he was tortured with trouble of it as if he were in the fire burnt which is a very sensible paine For therefore Church Officers should thus resemble Christ because in a speciall manner they represent Christ who is the great Officer Minister under God especially whē he was on earth Rom. 15. 8. But alas where is this conformit to Christ to be found I am now I compare others with it ashamed and amazed selfe-love so prevailes in us that we have not any compassions to be troubled with the troubles of others as if our owne as their duty is But I say the mercifull shall find mercy and this drought of Compassion to others will restraine though it cannot dry up Christs springs of pitty to you SECOND USE Vse 2 Exhortation To gett assured of Christs tendernes For Exhortation to all Beleevers to tell their hearts in every trouble that Christ is more troubled then ye are As sometimes ye see a Mother more toucht with the Childs illnes then the Child is Though ye see him not troubled yet by Faith be assured it is so and as he was at this time in his Disciples troubles so is he ever will he be in every Beleevers trouble Nor hath he left his sensiblenes of our troubles by his being glorified for since that the Apostle saith of him He is not one that cannot be toucht with feeling That is He is toucht with feeling of our infirmityes in as much as he was once tempted as we are and those impressions by his experience remaine so that he is now toucht with feeling though ye cannot conceive how yet know it is so for the Apo. saith it he feeles more then you and is eased by your ease more then you the head feeles most in it is the seate of sence more then in the members that are toucht Therefore if it comfort you to have one suffer with you though no member doe it yet know that Christ your Head doth it and cannot but be as ready to ease you as you are to be eased so soone as it is fitt Againe from the manner of Christs speaking we may observe SECOND OBSERVATION Obser 2. As we must beleeve in Christ So we must cōtinue faith in the Father also That allthough since Christ is come we should not onely beleeve in God the Father but in Christ Yet we should not cease beleeving in the Father and doe it in the Sonne onely as it was formerly done onely 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