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A64986 An explicatory catechism: or, An explanation of the assemblies shorter catechism Wherein those principles are enlarged upon especially, which obviate the great and growing errors of Popery; useful for those families that desire to hold fast the form of sound words. Vincent, Thomas, 1634-1678. 1675 (1675) Wing V434; ESTC R220763 119,453 302

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Persons in the God-head A. There is Heb. 1. 3. who being the brightness of his Fathers Glory and the express Image of his person Q. Which are the three persons in the God-head A. The Father and the Son and the Holy Ghost Q. What is a Person in the God-head A. A Person in the God-head is the God-head restrained or distinguished by his personal or incommunicable pr●perty Q. What is the incommunicable or personal property of the Father A. To beget Q. What is the personal property of the Son A. To be begotten Q What is the personal property of the Holy Ghost A. To proceed both from the Father and the Son Q. How do the persons of the Trinity differ one from another A. They differ three waies 1. In their incommunicable properties as before explained 2. In their order The Father is the first Person in order the Son as he is the Mediator between God and men or the Daies-man that can lay his hand on us both the second in order and the Holy Ghost the third person Hence Creation is properly attributed to the Father because things take their original from him Redemption to the Son because he was made Man for us and became our Redeemer Sanctification inchoate and consummate to the Holy Ghost because he begins and perfects the work of grace in the Elect of God 3. In their operation And look what order there is in the existing in the Trinity the same order there is in working viz. the Father is of none the Son is of the Father alone the Holy Ghost is of the Father and of the Son In like manner the Father works of himself by the Son and the Holy Ghost the Son from the Father alone by the Holy Ghost the Holy Ghost from the Father and the Son by himself In externals although in respect of the things wrought they are common to all the Persons yet in respect of the manner of working there is distinction of the Persons Q. If the Father be God and the Son God and the Holy Ghost God why then are there not three Gods but one God A Because they are the same in substance equal in power and glory Q. 7. What are the Decrees of God A. The Decrees of G●d are his eternal purpose according to the Counsel of his will whereby for his own glory he hath fore-●rdained whatsoever comes to pass Explic. Q What is it for God to Decree A. To appoint and determine to purpose and fore-ordain Q. What hath God fore-ordained in his Decrees A. Whatsoever comes to pass Q. When were things thus fore-ordained A. In Gods eternal purpose Q. What was the Rule of this A. The counsel of his own Will Q. To what end hath God fore-ordained whatsoever comes to pass A. For his own Glory Q. 8. How doth God execute his Decrees A. God executeth his Decrees in the Works of Creation and Providence Explic. Q. Are the works of Creation and Providence the Execution of Gods eternal Decrees A. Yes Q. What do you mean by the execution of Gods eternal Decrees A. The bringing to pass whatsoever God hath fore-ordained Q. How do the Decrees of God and the execution of them differ A. The Decrees of God are from all eternity the execution of them in time Q. 9. What is the work of Creation A. The work of Creation is God's making all things of nothing by the Word of his power in the space of six daies and all very good Explic. Q Whose work is the work of Creation A. Gods work Q. What did God make in the Creation A. All things Q. Of what did he make them A. Of nothing or of unapt matter Q. What is it then to Create A. To make a thing of nothing or of matter unapt to be brought into perfect Form by any power of second Causes Q. By what were all things made A. By the Word of Gods power Q. When did God make all things A. In time not from Eternity Q. In what space of time did he make them A. In the space of six daies Q. But why did God take all this time to make all things A. It was not because he could not have made them sooner in an instant if it had pleased him Q. For what special reasons then do you imagine A. For these two especially 1. That we might learn by his example to work six daies and rest a seventh 2. That we might learn not to do things rashly and hastily but with due deliberation Q. Of what quality did God make all things A. All very good Q. To what end did he make them A. For his own Glory Q. 10. How did God Create man A. God Created man Male and Female after his own Image in knowledge righteousness and true holiness with dominion over the Creatures Explic. Q. What is the Image of God in man A. The universal and perfect rectitude of the whole soul knowledge in the understanding righteousness in the will and holiness in the affections Q. What special prerogative did God give man at his first Creation A. Dominion over the Creatures Q. 11. What are Gods works of Providence A. Gods works of Providence are his most holy wise and powerful preserving and governing all his Creatures and all their actions Explic. Q. Is there a Providence A. Yes Q. What kind of works are Gods works of Providence A. They are most holy wise and powerful Q. What doth Gods Providence reach to A. To all his Creatures and all their actions Q. 12. What special act of Providence did God exercise towards man in the state wherein he was Created A. When God had created Man he entred into a Covenant of life with him upon condition of perfect Obedience Explic. Q. When God had Created Man how did he deal with him A. He entred into a Covenant of life with him Q. Wherein lies the nature of a Covenant A. It is a federal transaction or a mutual stipulation or agreement between party and party upon such and such terms with reciprocal or mutual obligations each of the other Q. What mean you by a Covenant of life A. A Covenant that contains such terms and conditions by performance whereof mans life should be continued and preserved Q. How many Covenants hath God made with man A. Two the Covenant of Works and the Covenant of Grace Q. What is the tenor of the Covenant of works A. Obey and live Q. What is the tenor of the Covenant of Grace A. Believe on the Lord Iesus Christ and thou shalt be saved Q. By what other names are these two Covenants called A. The Old and the New Q. Why was the first Covenant called the Covenant of works A. Because works or perfect obedience were the only condition of it Q. Why the Old A. Because it was made of
in the Prison to the Spirits but to the Spirits in Prison The difference betwixt these two expressions is very great He preached to them in the daies of Noah who were in Prison in the daies of the Apostles He Preached to them out of Prison that are now in Prison which is nothing to their purpose Object 3. Mat. 12. 32. Whosoever speaketh a word against the Son of man it shall be forgiven him but whoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come Hence they argue that some sins shall be forgiven in the world to come A. Not to be forgiven in this world nor in the world to come is as much as shall never be forgiven so Matthew explains himself Mat. 12. 31. And so Mark doth express it Mark 3. 29. Read the places O●ject 4. They urge Mat. 5. 25 26. read the place This Prison saith Bellarmine is Purgatory out of which after the Debt is paid the Debtor shall go forth A. 1. Some understand the place literally and if it be so understood it is altogether impertinent to the matter in hand 2. If the place be taken in a spiritual sense by the Prison must necessarily be understood Hell and not Purgatory whence the Debtor shall never come forth because no meer man by his suffering can in a finite time satisfie the infinite offended Justice of God 3. And that which may be an argument to them they interpret other Scriptures where they meet with the like phrases in the same sense we understand this very place see Mat. 1. 25. Gen. 8. 7. Deut. 34. 6. 1 Sam. 15. 35. and 2 Sam. 6. 23. So that in brief in the literal sense it is impertinent and in the spiritual sense it must needs be understood of Hell whence there is no Redemption Q. How many sorts of Prayers are there A. Three viz. Closet Family and Publick Q What do you mean by Closet-Prayer A. Entring into our Closet alone and praying unto our Father in secret Q. Why is Closet-Prayer necessary A. Because those that pray after the manner of Hypocrites to be seen of men have their reward But if we pray to the Father in secret our Father which seeth in secret shall reward us openly Q. And must we in our Closet-Prayers pray both for our selves and others A. Yes Q. When you say you are to pray for others what do you mean by it A. That we ought to pray for all in the Land of the living which is the only Land of hope yea though they be the greatest sinners and such Prisoners as are bound with the bands and setters of their sins they are Prisoners of hope if they have not sinned the sin unto death and we ought to pray for them Q. What do you mean by Family-Prayer A. Praying in and with our Families for our selves and others Q. Why ought we to pray in our Families A. Because God will pour out his fury upon the Families that call not on his Name as having on them the mark and brand of the accursed Heathens Ier. 10. 25. Q. What mean you by Publick-Prayer A. Praying in and with the publick Assemblies for our selves and others Q. Ought not publick prayer to be preferred above all Family-private-prayer A. Yes because every particular Believer hath special interest and power with God and doth prevail with him for all desireable blessings and a multitude of Believers assembled together in publick will have a greater interest and power with God in Prayer than a few met together in a private Family And therefore publick-prayer ought to be and will be preferred by all that regard their own interest above any Family-private-prayer whatsoever Q. Whom doth the Preface of the Lords Prayer teach us to pray unto A. To our Father who is in Heaven Q. And do we by this appellation express our reverence to him and our Faith in him that his Goodness Will and his Power can grant our requests for our selves and others A. Yes Q. But when mention is made of the Father do you exclude the Son or the Holy Ghost from being prayed unto A. No. Q How and in what order are we to direct our Prayers to the persons of the blessed Trinity And whether may we not single out any one of the Persons to whom we may direct more immediately such or such a Prayer A. The case hath so much difficulty in it that a short answer must not be exp●cted to so great questions as are couched in it yet we will endeavour to give an answer thereunto as briefly as we can in these following Conclusions Some of which will be of use to us as rules of direction to lead us into the sound knowledge of these and other mysteries of the Gospel 1. That in all parts of divine worship and so in this of Prayer the Trinity in Unity and Unity in Trinity is to be worshipped and respected Or That we ought so to think of God in Prayer as one in Essence yet three in Persons and so as three in Persons that he is but one in Essence 2. That we ought so to think in Prayer of some one Person in the Trinity as thereby to be led to the other two The Father being in the Son and the Son in the Father and the Holy Ghost in them both 3. That in order we are first to direct our Prayers to the blessed Father yet not as first or chief in honour and dignity above the other two but as first in order of subsisting according as the Scripture in two places where the order of the blessed Persons is set down the Father is first set down in order of witnessing 1 Ioh. 5. 7. and invocation and worship Mat. 28. 19. 4. In singling out any one Person in the blessed Trinity we are to pitch most usually on the Father as he to whom we direct our Prayers through the mediation of Christ and by the help of the Holy Ghost That is the Rule and method prescribed by Christ to ask the Father in his Name Ioh. 16. 23. and suitable is and hath been the usual practice of the Saints And yet in such directings of Prayers most what as to the Father in the general intention of their Spirits do the Saints mind and eye the other two Persons and include them as joyntly worshipped and therefore in their Prefaces of Prayer they do oftimes mention expresly that blessed God one in Essence yet three in Persons as he to whom they speak and in the close they subscribe glory to the blessed Father Son and Spirit three Persons yet one God c. 5. We may single out the Son of God the Lord Jesus Christ as he to whom we occasionally present some special request either by way of Apostrophe whilst we are directing our Prayers to the Father or in way of Ej●culation as did Stephen Acts 7. 59. Lord Iesus receive my Spirit And so