Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	father_n	son_n	trinity_n	2,798	5	10.7863	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69521	The orthodox foundation of religion long since collected by that iudicious and elegant man, Mr. Henry Ainsworth, for the benefit of his private company, and now divulged for the publike good of all that desire to know that Cornerstone, Christ Jesus crucified / by S.W.	Ainsworth, Henry, 1571-1622?; S. W. (Samuel White)	1641 (1641)	Wing A811; ESTC R8781	48,874	90

is the glory of God in our salvation Our salvation shall be the full knowledge light and fruition of God for ever in Heaven it is called eternall life The way to salvation or life eternall is 1. by the knowledge and faith of God 2. By the service of him Jo. 17.3 1. Chron. 28.9 Of GOD This word GOD is used sometimes properly sometimes improperly properly it is a title given to the Creator of all things so Gen. 1.1 Improperly it is a title given to principall creatures as Angels Psal. 8.5 Heb. 2.7 and Princes and Magistrates of the world are called Gods Psal. 82.6 Jo. 10.34 35. But here we treat of God properly so called Of God there are foure things to be considered 1 That there is a God 2 What God is 3 That there is but one God 4 That there be 3. distinct persons That there is a God is proved besides the testimony of Scripture as by the workes of creation especially mans soule Zach. 12.1 by workes of providence especially judgements on the wicked Psal. 9.16 and 58.10 11. by deliverance of the Saints Exod. 14.15 and by the terrours of conscience Esay 32.14 God cannot be knowne by face of us in this life that is to say perfectly knowne in this barbarous nature Exod. 23.20 Not onely our bodily eyes but also the eyes of our mind or understanding and reason are uncapable in this life of God and cannot comprehend him Job 11.7 Neither can any name or names expresse unto us the infinite and incomprehensible being of God But God of his goodnesse doth make himselfe knowne unto us in this life in part darkly and imperfectly as in 1 Cor. 13.12 and Exod. 33.23 God is a Spirit Job 4.23 the first and the last infinite filling heaven and earth Jer. 23.24 most simple without commixture or composition eternall without beginning or end 1 Tim. 1.17 Infinite without comprehension of place or strength 1 King 8.27 Constant without shadow of change Jam. 1.17 absolute in power holinesse and glory Gen. 17.1 Goodnesse even goodnesse it selfe In that God is a spirit wee ought not to thinke the God-head is like to gold or silver or stone graven by art or any invention of man In that hee is the first hee dependeth upon no other neither may any thing be imagined before him but whatsoever is hath its being from him Rom. 22.36 Act. 17.28 In that God is infinite he is not to be thought as limitable or bounded within any place or restrained to any time or comprehensible of any or of all the Creatures We may learne to know God both by his Workes Word and Spirit Rom. 1.20 Psal. 119.104 1 Cor. 2.10 11 12. Esay 59.21 God is knowne three manner of wayes by his workes 1 By the excellencie of the creatures which must needs be much more in the Creator Psal. 94.9 10. 2 By imperfections and want in the creatures which are not in God at all Psal. 102.25 26 27. 3 By causing and working what is good in all things Esay 44.24 Jam. 1.17 Phil. 2.13 The Word of God and Holy Scripture teacheth us to know God 1 By names and titles given unto him 2 By his Essence 3 By his Properties 4 By his effects Object Gods Will and his Essence be one then God willeth all things that he doth so God is all things that he doth Answ. When wee say God willeth many things or knoweth all things we speake not of Gods Essence simply or absolutely but all things are subject to Gods knowledge which knowledge hee is and some things are subject to Gods will that is God is hee to whose knowledge which is his being all things are subject The names and titles given unto God do concerne some his essence and eternall being as Jehovah Jah Ehieh I am hee that is was and is to come which shew that God hath his essence being and existence of himselfe and not of from by or thorow any other Exod. 3.14 that hee giveth essence or existence to all creatures Act. 17.28 Amos 5.8 that hee giveth beeing to his promises and fulfilleth them Exod. 6.3 4. and 26.2 Esay 42.8 Rom. 4.14 that hee is eternall without beginning and end Some titles set forth Gods Power and Almightinesse as all-strong or Almighty Aloah most mighty Gelbor puissant Mouzzim almighty Shaddaie sufficient Adonai Lord Stay or Sustainer Some names containe the mystery of the Trinity as Alohim Adonai which are in the forme plurall yet joyned with other words singular The essence of God is taught us in the Scripture either absolutely or diversly in respect of the three persons Gods Essence is absolutely to be considered thus set forth that the Godhead or Essence of God is one undivided Deut. 6.4 That the Godhead or most Divine Essence is most perfect absolute and sufficient in it selfe Esay 40.28 Rom. 11.34 35. Gen. 17.1 That the Godhead is a meare act substantially and therefore cannot suffer any thing nor be resisted by any neither hath or ever had or ever possibly can have to be otherwise than hee is Psalm 102.27 Jam. 1.17 The Godhead considered diversly for the maner of being is three Persons in one Essence the Father the Sonne and the Holy Ghost 1 Joh. 5.7 The Father is the first person of the Trinity having foundation in none of personall substance The Sonne is the second person in the Trinity having foundation of personall substance of whom hee is eternally begotten Joh. 5.26 The Holy Ghost is the third person in the Trinity having foundation from the Father and the Sonne from both which hee especially proceedeth Joh. 14.26 c. In the order and manner of the creatures the originall of the actions is ascribed to the Father Joh. 5.17.19 The nature and manner of working to the Sonne Joh. 1.3 Heb. 12. The efficacie and power to the Holy Ghost 1 Cor. 11 12. God hath the most excellent understanding that is the Essence of God for all in God is Essentiall therefore this is infinite and eternall as the Godhead is therefore the things which it understandeth must also be eternall Therefore it must be most perfect as the understanding is most perfect But nothing is more perfect than God therefore nothing but God can be the eternall act of Gods understanding Therefore Gods understanding hath reflection eternally to it selfe as when a mans mind thinketh upon it selfe The understanding hath in it an image of the thing understood therefore God eternally understanding himselfe conceived a most perfect image of himselfe This most perfect bringing forth of the Image in the Godhead is rightly called a conception or generation for it is the bringing forth of a thing most like to God and the conception or bringing forth of a thing most like it selfe is generation the more perfect the nature of the begetter is the more neare and conjoyned is the thing begotten and Gods life being

these 1 Ignorance whereby wee cannot know the truth nay not often with much labour 2 Obscurity and confusion in the understanding 3 Hardnesse to conceive and retaine things in the memory Punishments in respect of the body are 1 Common weaknesse and frailties of all men 2 Speciall disposition to sicknesse and diseases 3 Paine and labour especially in women paine of child-bearing 4 Deformity and want of beauty and comlinesse thorow evill proportion of the members or evill colour 5 Famine withholding or taking away the fruits of our lands chattels c. 6 Want or losse of children 7 Contentions emulations reproaches infamies warres among men 8 Many things against health good name goods and livelihood yea there is the punishment of deaths temporall the separation of soule and body and deaths eternall separation of soule and body from God from all felicity and glory called the second death The second death is to be minded first for the parts and degrees of it secondly for the circumstance of time and place The parts and degrees are these 1 the damned have no communion with God nor participation of grace 2 Thes. 1.9 2 They are united unto Satan and are partakers of his punishments 3 They are ashamed and confounded because their sinnes are manifested Rev. 20.12 4 They are ashamed and fret and envie the felicity of the Saints in Heaven Psalm 112.10 5 They are horribly pained and tormented with feeling Gods wrath and the worme of conscience The circumstances of time and place are these first of place which is hell the bottomlesse deepe the utter darknesse Gen. 16. Luk. 13.21 2 Pet. 2. Secondly of time and that will ever breake the heart of the damned which is eternity that hee is past hope of ever going out or having end of his paines Mat. 25.46 All sinne of its owne nature requireth punishment Rom. 6.23 Punishment is evill in respect of the sufferer good in respect of God that afflicteth it justly for sinne As sinne hath taken away the agreement with the nature of God so punishment hath taken away the communion with the felicity of God Mans misery is remediable through the mercy of God though God spared not the Angels that sinned yet the grace of God that bringeth salvation to all men hath appeared The remedy of our misery consisteth of two things 1 A deliverance from sin Secondly our reformation to the Image of God Psal. 32.1 2 Cor. 3.18 Our deliverance from sinne containeth foure things 1 Election to life eternall by God the Father 2 Redemption by God the Sonne Psal. 130.8 3 Justification Rom. 5.1 4 Sanctification and reformation into the Image of God by the Holy Ghost In our first estate wee had two things Gods favour and Image In our fall and misery wee have two things Satans Image and Gods displeasure In our restauration are had two things reconciliation to Gods favour and restoring of his Image God from all eternity did predestinate appoint and elect some Angels and some men to be for ever heires of the riches of his grace and glory 1 Tim. 5.2 1 Pet. 2.8 God keepeth the Angels that they cannot fall conserving and increasing their happinesse Joh. 13. Jer. 22.40 Mat. 24.24 Election is of God the Father Eph. 1.2 3. and onely some few men are elected unto life and they out of all sorts Jewes and Gentiles Matt. 20.16 Rom. 9.24 Rev. 7.9 Election hath two acts and degrees concerning the end which is eternall glory the first of God then of the creature Secondly the meanes to the end Rom. 9.11 The first act touching the end is Gods purpose to take some men which were to be created to eternall grace and glory leaving other some The second act is his purpose whereby hee ordaineth these men being to fall in Adam unto eternall glory through Christ Joh. 3.16 6.47 The signes testimonies and benefits of our election in Christ are an effectuall calling the gifts of lively faith Act. 13.4 5. 2 Thess. 2.13 14. Justification Rom. 8.30 and glorification begun in this life by holinesse being predestinated thereunto Eph. 1.4 That unto which God hath elected us is first Adoption of sonnes Secondly Sanctification Thirdly Eternall life The first and onely moving cause of Election is the good-pleasure and love of God Eph. 1.5 Rom. 9.18 Eph. 1.11 Christ being the ground-worke hereof This is further confirmed thus God is the beginning of his actions Rom. 11.35 The first beginning dependeth upon no other outward beginning but God should depend upon an other outward beginning if he could not elect whom he would without having respect of their faith faith is the effect of election Act. 13.48 therefore it cannot be the cause or before election The meanes whereby wee are predestinated is Jesus Christ Eph. 1.5 Christ is not the first moving cause but the meane for hee is onely Gods Sonne and we being predestinated to the adoption of Sonnes have the Sonne-ship by communion with Christ Gods election is firme and immutable Esay 46.10 2 Tim. 2.19 The meanes whereby wee come to be assured that wee are elected are these First the Gospell teaching that all truly beleeving shall be saved Tit. 1.2 and wee knowing wee beleeve assure our selves by the effects of election found in our selves as effectuall calling faith justification sanctification and good workes Secondly by the testimony of Gods Spirit in us Rom. 8.9.16 17. 1 Cor. 2.10 11 12. 2 Cor. 1.21.23 We judge our selves elect by the judgement of faith which is infallible 1 Thes. 1.4 Adoption is the first and proper thing whereunto we are predestinated and there is no exceeding benefit whereof it should not be the effect as in the Trinity the Father is first then the Sonne and the Holy Ghost In the order of working our salvation the first is the Father predestinating the second is the Son redeeming the third is the Holy Ghost sanctifying That the Father is first in working see Joh. 5.19.30 16.13 14. Adoption being then the worke of the Father it is before Redemption and so before Justification and Sanctification The first worke of Grace in bringing us to Christ is given by the Father Joh. 6.65 44 37 39. Opposite to Election is Reprobation which is Gods decree to leave some in their sinne and misery and for sinne to damne them or reprobation is Gods decree to passe by some and not elect them and to permit those to fall into sinne and to punish them eternally for sin Herein are two acts 1 Negative 2 Positive Negative to refuse or not elect positive to punish for sinne for that from which they are reprobate is from grace and glory and that whereto they are appointed is damnation the cause of not electing Gods just pleasure and will Mat. 11. Rom. 9. without respect of good or evill in the creature the cause of the second act damnation is mans sinne God is hee that

most perfect and it being all an understanding needs must this conception of his be most perfect And so a most perfect generation which is a second manner of beeing called the Image or person called the Image of the Sonne of God the Image of his hypostasis And seeing that which God understandeth and his Essence is one and the same needs must the Essence and excellencie of the Father and the Sonne be both one and eternall Thus God cannot be minded to be but with his coeternall Sonne As there is an understanding in the Godhead so needs must there be a will also and the more understanding the more and perfecter is the will and in God there being a perfect understanding there must be also needs a perfect will and as the understanding is active essentially in the Godhead so is the will and as hee understandeth himselfe as the most perfect thing so also hee willeth himselfe as the most perfect good and thus the will reflecteth as did the understanding Gods infinite wil imbracing an infinite willed thing there must needs be infinite love and highest pleasure proceede there-from so whilst the eternall Father conceiveth his Sonne and perfectly willeth it there must needs be full and perfect love from the Father to the Sonne and from the Sonne to the Father so from both proceedeth a third manner of beeing called the third person the Holy Spirit It is called a Spirit for three causes 1 Because love is the inforcing or motive of the Will to the thing loved and as it were a spiring and breathing to it and because the Father breatheth in love to the Sonne and the Sonne againe to the Father therefore the Holy Spirit is right said to proceed from them both 2 It is called a Spirit because the proceeding of the motive betweene the Father and the Sonne is by a hidden way 3 Because Gods children perceive Gods gifts the gifts of love by secret inspiration It is called holy to discerne it from other spirits and because nothing can be more holy than this in God and because it maketh holy and sanctifieth the Church And seeing Gods Will and Essence is one in him the Holy Ghost must needs be one with the Father and the Sonne coequall and eternall Thus by undoubted principles from Gods essence there are three manner of subsistings in God and there can be neither more nor lesse unlesse we will deny God The Holy Spirit is taken as spoken substantially or accidentally substantially it meaneth a thing most simple in essence most active in efficacie Againe that it is taken either essentially and so it comprehendeth God the Father God the Sonne and God the Holy Ghost as Joh. 4.24 or personally applyed to the third person of the Trinity Accidentally the word is used for a gift or motion of the Holy Spirit Joh. 7.39 but in the 1 Cor. 12. the Spirit and the gifts are plainly distinguished The three persons have one and the same common Essence and common workes of the Essence and of one divine Essence there are three persons The persons are distinguished from the essence as the maner of a thing is from the matter and they are distinguished one from another as the manner of the Essence one from another The difference of the persons is inward and outward the inward difference is the personall propertie which floweth from the manner of beeing The Father is of himselfe not only in respect of Essence but also in respect of being the Father begetteth his Image or Son the Father sendeth the Holy Ghost The Sonne as touching the Essence is of himselfe as touching the manner of being hee is of the Father The Sonne is begotten of the Father the Sonne sendeth the Holy Ghost The Holy Ghost in respect of the Essence is of himselfe in respect of the maner of the Essence he proceedeth from the Father and the Sonne The outward difference is when the persons are distinguished by the effects and operations towards the creatures As is the order of beeing so is the order of doing in the persons the Father doth of himselfe the Son in the Father and the Holy Ghost in both The Father createth conserveth and governeth the world the Sonne Redeemeth the world the Holy Ghost sanctifieth it Gods properties are either absolute or they have relations to the creatures Properties of the Essence generally considered are 1 unchangeablenesse as that the Essence of God is without all corruption alteration or locall motion Jam. 1.17 2 Infinitenesse as that God cannot be measured or determined by any hath no quantity no determination of his power vertue time and place Properties of the Essence specially considered are understanding will and holinesse 1 Gods understanding is such as hee perfectly knoweth all things in himself without discoursing of things or distance of time 2 Gods will is such that hee approveth the good and refuseth the evill himselfe directly is all good and indirectly other things are good as they carry his image and whatsoever hee will that hee can but not whatsoever hee can hee will 3 Holinesse is that high perfection and patterne of all vertue in respect whereof the holinesse and vertues of all men and Angels are but shadowes of this holinesse ariseth high blessednesse and contentation in God Gods properties referred to the creatures are vertues or vertuous acts Gods vertues in respect of his nature is power whereby he can effect what when and howsoever hee will concerning any creature Psalm 145.6 Job 41.2.3 Gods power is onely active and not passive depending on any other Eph. 1.19 20. Gods power is infinite in respect of his Essence of the objects of the effects and of the durance God can do all things that absolutely simply and in nature are possible Job 42.3 Thus things are absolutely possible to be done which are not contradictory to the nature of God nor to the Essence of other things without God he cannot deny himselfe 2 Tim. 2.13 Quest Whether can God do a thing against Nature Answ. If against be meant contradictory to Nature so as it repugneth the Essence essentiall properties and definition of things then God cannot doe such as God cannot make a body should be infinite a reasonable creature without reason for the nature of things are subordinate to the nature of God as second causes to the first and things subordinate overthrow not their nature if against be meant above the power of secondary causes as of water to make wine to make water out of stones or if it be meant the hinderance of their naturall actions of things flowing from their particular properties as to let the fire from burning the sunne from moving such things God hath done and can doe daily Gods vertue in respect of understanding is his fore-knowledge whatsoever is or commeth to passe in time be it good or evill with all the effects and events of actions