Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	holy_a	trinity_n	34,129	5	10.2134	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50246	A catechisme, or, The grounds and principles of Christian religion set forth by way of question and answer wherein the summe of the doctrine of religion is comprised, familiarly opened, and clearly confirmed from the Holy Scriptures / by Richard Mather, teacher to the church at Dorchester in New England.	Mather, Richard, 1596-1669.	1650 (1650)	Wing M1268; ESTC R43433	66,565	136

he would therefore it had been no unrighteous thing if God had left him in that misery whereinto he had brought himselfe Pro. 1. 31. Q. Did the Lord worke the deliverance of man because man did importunately seek and sue unto him for the same A. Man did not seek and sue unto God at all but fled from him Gen 3. 8. Rom. 3. 11. And if he had sought unto God for helpe God was not bound to afford it and how much lesse when he sought it not Q. If God did not worke the deliverance of man because himselfe had need of it or because man did desire it what then was the cause that moved him to it A. Onely his free grace mercy and love Iohn 3. 16. Eph. 2. 4 5. Titus 3. 4 5. Q. What is the true way and means of deliverance A. Onely the Lord Jesus Christ Genes 3. 15. Acts 4. 12. 1 Iohn 5. 12. CHAP. 13. Of the person of Christ and his divine and humane nature Q. WHat things are to be known and believed concerning Christ A. His Person his Office his Actions the benefits that come by him and the means how we are made partakers of him and all his benefits Q. What is his person A. It is God and man united together in one person Q. How may it be proved that Christ is God A. By sundry places of Scripture wherein he is expresly so called Isa. 9. 6. Iohn 1. 1. Rom. 9. 5. Phil. 2. 6. 1 Iohn 5. 2● Q. How else A. Because Eternity a Omnipotency b Omniscience c and Omnipresence d which are properties peculiar to God are all of them ascribed unto Christ Q. How else may the Godhead of Christ be proved A. Because the creation of the world e the forgivenesse of sinnes f the working of miracles g which are workes that can be done by none but God are all of them ascribed to him as the authour of them and because he is made a lawfull object of divine worship h Q. Why was it requisite that Christ our Saviour should be God A. That he might beare the weight of Gods wrath without sinking under the same i that he might overcome death k and his sufferings might be of sufficient worth and value to satisfie the infinite justice of God l Q. Is Christ also truely partaker of the nature of man A. Yes for he is frequently called man and the sonne of man m and said to be made flesh n and partaker of flesh and blood o Q. Why was it requisite that he should be man A. That he might suffer death for us p sanctisie our nature q and that we might have accesse with boldnesse unto God r Q. But sith he was God from everlasting how came be to be man also A. When the fulnesse of time was come s he became man not after the ordinary and usuall way of generation by man and woman together but he was conceived by the holy Ghost in the womb of a Virgin without a father t Q. Sith there are two natures in Christ the Divine and humane whether is Christ then two persons A. By no means but one onely 1 Cor. 8. 6. 1 Tim. 2. 5. Q. But is not Christ a person in respect of his Godhead A. Yes the second person in the blessed Trinity Q. Is not another man who hath the whole nature of man in him both body and soule a perfect person A. Yes it is even so Q. Why then is not the humane nature in Christ a distinct person A. Because it never had subsisting and being of it selfe but in the person of the Son of God being assumed unto it from the first moment of its being Heb. 2. 16. Q. If both the humane and divine nature be in Christ and yet Christ but one person is then the Godhead become the manhood and the manhood the Godhead A. Not so this Union of two natures in one person doth not confound the two natures nor destroy the properties of either but these still remain unconfounded and distinct in that one person CHAP. 14. Of the Office of Christ to be a Mediator Q. HAving spoken of the person of Christ tell in the next place what is Christs Office A. His Office in the generall is to be a Mediator between God and man to worke reconciliation betwixt them 1 Tim. 25. 2 Cor. 5. 18 19. Q. What need was there of such a Mediator A. Very much need because by the sinne of man there was now grown enmity between them God being offended with man and man being enemy to God Rom. 5. 9 10. Col. 2. 21. Q. Is Christ the onely Mediator or are there not others that may be mediators also A. Properly there is no other mediator between God and man but Christ onely 1 Tim. 2. 5. Iohn 14. 6. Q. Who gave Christ a Commission or calling to the Office of a mediator A. As no man can lawfully intrude himselfe into any office without a lawfull calling no more did Christ intrude himselfe into the office of a Mediator but was lawfully called and authorized thereunto by the father Isa 42. 1 6. Iohn 6. 29. 10. 36. Heb. 5. 4 5. Q. How was he furnished with gifts and abilities for discharge of this office A. As God never calleth any to any office but he gives them gifts requisite thereto so Christ was furnished with all wisdom knowledge and other gifts of the spirit that might fully fit him for his office of Mediator Col. 2. 3. Isa. 11. 2. 61. 1. Heb. 1. 9. Iohn 3. 34. Q. Whether is Christ Mediator according to his humane nature or according to his divine A. The office of mediation belongeth to whole Christ as he is God and man and not in respect of either nature alone Q. How may that appeare A. A Mediator should be a fit and middle person to deale between two that are at variance but if our mediator be considered as God onely he should then be too high to treat with man and had he been man only he should have been too low for God Q. VVhat may be a further reason thereof A. If the acts of his mediation doe proceed from him being considered onely as God they then cannot be applicatory unto us and if they proceed from him onely as man they then cannot be of sufficient value to be satisfactory unto God Q. Doe you then think that in the execution of his office of mediator both the natures doe joyntly concurre A. It is even so indeed God-man whose Christ is our mediator Q. How long hath Christ had this office A. In respect of Gods decree he was appointed to it from eternity a in respect of vertue and efficacy he was mediator from the beginning of the world when need was b Q. But when was he manifested in the flesh A. In respect of his manifestation in the flesh he was given in the

if there were no men there would never be any ships upon the Sea Even so the preservation of the great ship of the world and the guidance of its motions doth evidently shew that there is a God by whom the same is preserved and guided Q. What else may be a further proofe that there is a God A. That there is a God is manifestly declared by the strange and wonderfull plagues and judgments that sometimes are inflicted upon notorious sinners upon earth Exod. 8. 19. 9. 16. Psal. 9. 16. 58. 10. 11 79 10. Q. What may be thought of those accusations and terrors of conscience that sometimes are found in men upon the committing of haynous sins though knowne to no man living but to the sinner himselfe A. This also is another testimony that there is a God before whose judgment seate a man must answer for his deedes for otherwise why should a man be afraid where no feare is Rom. 2. 15. Isa. 33. 14. Psal. 14. 5. 53. 5. Q. How many Gods are there A. No more but one Deut 4. 39 6. 4. Isa 44. 6. 8. 45. 5. 18. 1 Cor 8. 4. 6. Eph. 4. 6. Q. Why may there not be more Gods then one A. Because that is contrary to the nature of God which is to be infinite and everlasting that is the first and the last now there cannot be many infinites nor many firsts and lasts but one only Q. How else doth the nature of God shew that there can be no more but one God A. It is the nature of God to have his being of himselfe and so give being to whatsoever else hath being for so much is signified by the word Iehovah Exod. 3. 14. 6. 3. 15. 3. Q. And how doth this prove that there can be no more but one God A. Because if there were many Gods then either they must one give being to the other or each one have his being of himself both which are utterly impossible Q. Why might not one of them give being to the other A. Because then that other could not bee God as not having his being of himselfe Q. And why might they not be many Gods each one having his God-head of himselfe A. Because then none of them could be God as not giving being to all others which had being Q. Though there be but one God yet is there not more persons or subsistences in the Godhead then one A. Yes the Scriptures doe apparently witnesse that in the unity of the divine essence there is a plurality of the divine persons Gen. 1. 26. 3. 22. 11. 7. Isai. 6. 8. 41. 22 23. Q. How many are the Persons in the Godhead A. They are three the Father the Son and the holy-Holy-Ghost Math. 3. 16 17. 28. 19. Ioh. 14. 16 17. 15. 26. 2 Cor. 13 14. Gal. 4. 6. 1 Ioh. 5. 7. Q. Whether are these three the Father the Son and the holy-Holy-Ghost severall and distinct Persons or onely severall names and titles of one and the same person A. The Father is not the Sonne but another person a the Son is not the Father but another b and the Holy Ghost is neither the Father nor the Son but another c and therefore they are each distinct from other as severall and distinct Persons Q. What are the personall properties whereby each is distinguished from other A. The property of the Father is to beget the Son d the property of the Son to be begotten of the Father e the property of the Holy Ghost to proceed from the Father and the Son f who is therefore called the spirit of the Father g and of the Son h Q. Are every one of these persons God A. Yea Of the Father there is lesse question and the Scriptures doe witnesse that the Son is God i and also that the Holy Ghost is God k Q. You have shewed that there is a God and and onely one God and three persons tell me now what God is A. God is so infinite and incomprehensible that no creature is able fully to comprehend or know him Exod. 33. 20. 23. Iob. 26. 14. 11. 7 8 9. 1 Tim. 6. 16. Q. How then may we conceive of him A. As he hath revealed himselfe to us l in his back parts m which are his divine attributes n and by his workes o Q. What are those Attributes or back parts of God A. Wisdome p Power q Goodnesse r Truth s Justice t Mercy u and the like in all which he is infinite w and everlasting x Q. What are the works of God A. They are three Decree Creation and Providence CHAP. 4. Of Gods Decree Q. WHat is Gods Decree A. That whereby he hath before determined and decreed with himselfe whatsoever shall come to passe Q. Doe you say that Gods decree reacheth to all things whatsoever cometh to passe in time A. Yea all things whatsoever have been are or that shall be hereafter were before decreed and determined by God Eph. 1. 11. Act. 15. 18. Q. What are some of the principall things that are so decreed A. Things that are most casuall a things that are most freely done by the creature b and things wherein the creature commits abundance of sin c Q. What else A. Such things as seeme small and little d are also great and speciall events Q. What are some of those great and speciall events that are decreed by the Lord A. The comming and death of Christ and all the workes of his mediatorship e the salvation of the Godly f the damnation of the wicked g the day of every mans particular death h and the day of the generall judgement i Q. When were all these things decreed by God A. Before the world was created even from everlasting 1 Cor. 2. 7. Eph. 1. 4. 3. 11. 1 Pet. 1. 20. 2 Tim. 1. 9. Q. What was the cause of Gods decrees A. The cause that moved him to decree was nothing foreseene in the creature but his own will and good pleasure Rom. 9. 11. 18. Matth. 11. 25. 26. But sith some are appointed by the decree of God to damnation if his will be the cause of that decree how is that just Yea it is most just and righteous notwitstanding Rom. 13 14. Q. How may that appeare A. Because the will of God is the rule of all righteousnesse k and because the Lord hath absolute power over all creatures as the Potter hath power over his clay l Q How else may the justice of the Lord in his decrees appeare A. Because what ever be the Lords decree there is no man actually condemned till he be first defiled with sinne Rom. 3. 9 19. 2. 6 9. Genes 4. 7. Q. VVhether is the decree of God certaine and immutable or such as may be changed and not take

effect A. It is altogether unchangeable and shall surely be accomplished Psal. 33. 11. 135. 6. Isa. 46. 10. 14. 27. Rom. 9. 11. Q. If the decree of God be unchangeable then what needs man to be carefull in the use of means for his owne good A. Yes the meanes must be used notwithstanding God decree and that partly because the meanes are appointed and decreed of God as well as the end m and partly because the revealed will and command of God is our rule and not his secret decree n. Q. Do you think then that Gods decree doth not excuse men from blame in the sinnes which they do commit A. It doth not excuse them at all o and the reason is because the decree of God infuseth no Corruption into the hearts of men not constraineth them to sinne against their will but they sinne most freely and willing of their own accord Q Is the decree of God secret within himselfe or revealed and made knowne A. It is secret within himselfe till himselfe do reveale it and therefore further then so it is not to be searched into Rom. 11. 33. 34 1 Cor. 2● 16. Deut. 29. 29. Q. How doth God reveale his decree A. Partly by his word wherein this doctrine is plainly and plentifully taught p and partly by the execution and accomplishment of things in time Q. How doth the execution or accomplishment of things reveale Gods decree A. Yea very clearely because nothing was decreed but he executes the same in time and whatsoever is brought to passe in time was determined and decreed afore Ephes. 1. 11. Psal. 135. 6. Isa. 46. 10. Q. How many wayes may the decree of God be considered A. As respecting all the creatures in generall or as it respects the reasonable Creatures Angels and men in speciall Q. What are the parts of Gods decree as it respecteth man A. Election and reprobation Q. What is Election A. It is the decree of God or his predestination q whereby of his owne free love r and good pleasure s he hath from everlasting t appointed and chosen some certaine men u to the obtaining of grace w and Salvation x by Christ y for the praise of his glorious grace z Q. And what is reprobation A. It is the decree of God wherby of his meere will and good pleasure a some certaine men b are not elected and ordained to life c but on the on the contrary are appointed to destruction or damnation d to be inflicted upon them for their sinne e to the praise of Gods glorious justice f CHAP. 5. Of Creation Q. HAd this world a beginning by Creation or was it from everlasting A. The scripture in many places and speci in the first of Gen. doth declare that the World was not from everlasting but had a beginning by the Lords creating of it Heb. 11. 3. Reu. 4. 11. Prov. 8. 22. c. Ps. 90. 2. Eph. 1. 4. Q. Who was it that created the world A. God that is without beginning and hath his being of himselfe he it was who gave beginning and being to the world Gen. 1. 1. Act. 17. 24. Isay. 40. 28. 44. 24. Q. Whether was this the worke of the Father or of the Sonne or of the Holyghost A. Of every person in the trinity not of the father onely but also of the sonne a and of the Holyghost b Q. What are the things that are created A. All things without exception that have a being except God onely who did create them Act. 4. 24. 17. 24. 14 15. Gen. 2. 1. Rev. 4. 11. Q. Doe you meane that the third heaven was also created by God A. Yes for that heaven is said to be a city whose builder maker is God Heb. 11. 10. 16. Q. But what thinke you of the Angels were they also created by God A. Angels are the cheife of those invisible things those thrones and Dominions Principalities and powers which are expressely mentioned to have been created by the Lord Col. 1. 16. Q. Wherewith did God make the world A. Though men must have tooles and instruments and sometimes more hands then their owne for the effecting of works yet when the Lord made the world with him it was not so Q. How then or wherewith did he make it A. He made it himselfe alone c and without any other meanes but onely by his word d Q Whereof or of what materials did he create the world A. Not of any praeexistent matter but of nothing Heb. 11. 3. Rom. 4. 17. Q. How do you meane when you say that all things are made of nothing for the body of Adam was made of the dust of the ground and fishes of the waters and therefore it may seeme all things were not made of nothing A. I meane that some things were made of nothing without any matter at all and that the first matter whereof other things were made was not eternall but was immediately created of nothing and that that first matter was so in disposed to be the things that were made of it that no lesse a power was seene in making other things out of it then in making that first matter or the lumpe it selfe as it was as great a worke to bring great whales out of the waters as to bring forth the water out of nothing and in these respects all things may be said to be made of nothing Q. In what time was the world created A. Every particular thing quickly and as it were in an instant e and the whole in the space of six dayes f Q. What was the worke of Each day A. The worke of the first day was Heaven the darke and deepe lumpe of earth and waters and light Q. What of the second day A. The firmament which is called Heaven Q. What of the third day A. The gathering of the waters together which is called Sea the drying of the earth and making it fruitfull Q. What of the three last dayes A. On the fourth day sun moone and starres on the fifth day fish and foule on the sixt day beasts and creeping things and man Q. When was the highest heaven and Angels created A. Most likely on the first day Gen. 1. 1. Iob. 38 7. Q. Why was God sixe dayes in making the world A. Not because hee needed so much time but that we might more distinctly consider of his workes Q. Why did God make the world A. Not because he needed it for he is alsufficient in and of himselfe not needing any thing but giving into all life and breath and all things Act. 17. 25. Q. Did he make it out of necessity of nature ot because he could not choose A. No for had he pleased he might have made it sooner or later or not at all Q. Why then did he make it A. Because it so pleased him Revel. 4. 11. Q. For what