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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47130	A Christian catechisme, for the instruction of youth, and others to whom it may be useful in the grounds of Christian religion, and practice of Christian piety wherein the twelve articles of the Christian creed, and the Godhead and manhood natures of Christ and his prophetical, priestly, and kingly office are briefly explained : and the true Christian doctrin, concerning Christ his being a sufficient saviour, as he is both God and man : and with respect to both the absolute necessity, and excellent consistencie of his outward coming in the flesh, and his inward coming, and spiritual appearance in our hearts, through faith in him, and love and obedience to him, in order to our eternal salvation, declared and demonstrated by testimonies of Holy Scripture : and the divine excellency of the light within, in distinction from humane reason, asserted and vindicated : and the question concerning its sufficiency to salvation, truly stated and resolved : where also many other Gospel doctrins, and practical Christian truths and duties are held forth / by George Keith.	Keith, George, 1639?-1716.	1698 (1698)	Wing K150; ESTC R19823	60,929	128

of the Moral Part is generally owned and acknowledged among all professed Christians of the several Denominations and Communions in Christendom as also in great measure many among sober Heathens though they have not the knowledge of these great and noble Motives and Obligations to practise the Moral Part that all true Christians have And because I know there are many who want more to be well taught and helped in the Doctrinal Part of the Christian Faith than in the Moral Part therefore with respect to these I have chiefly undertaken this Work that what Morality is found among them who are short in the true Knowledge and Faith of Christian Doctrin may be advanced to the true pitch of true Christian Morality by their receiving the sound Christian Faith as God shall be pleased to work it in them by his holy Spirit in the use of outward means and helps afforded and offered unto them The which my sincere Christian Labour in this undertaking for their good and the good of any others to whom it may be of service I commit and recommend to Almighty God with my sincere Prayers and Wishes that he may please to bless it with success To their spiritual profit and advantage Amen George Keith THE CONTENTS SECT I. Concerning the Christian Religion and the holy Scriptures whether they are the Word of God and why Christ is called the Word SECT II. Concerning God and his Attributes the distinction of the Father the Son and the Holy Ghost by their Relative Attributes and Properties the Words Trinity and Three Persons inoffensive and agreeable to Scripture No saving Knowledge of God without his Divine Illumination SECT III. Concerning the Works of Creation and Providence Angels Adam and Eve their state before they sinned their Sin and the Effects of it SECT IV. Concerning the Lord Jesus Christ the Redeemer his Godhead-nature and Manhood-nature really distinct and how Christ is both God and Man yet but one Christ the Womans Seed SECT V. Concerning his Prophetical Office SECT VI. Concerning his Priestly Office his Satisfaction to Divine Justice by his Obedience Death and Sufferings SECT VII Concerning his Kingly Office SECT VIII Concerning the two Covenants the Covenant of Works and the Covenant of Grace Faith Repentance remission of Sin Justification c. SECT IX Concerning the Light Within its distinction from Humane Reason and excellency above it being a true Cause of our Salvation but not the only Cause as within us but also as in Christ God-man without us and together with him SECT X. Concerning the difference betwixt the Law writ in the hearts of Unbelievers and that writ in the hearts of Believers God and Christ considered as the Word their Essential Presence and Operation in all things and in all men God and Christ and the Holy Ghost in all the Faithful by Union and Communion and Inhabitation by Faith and Love but not so in Unbelievers how Christ in the Saints is the hope of Glory not as within them only but without them also As Christ without them and within them is but one Christ so one Mystery the greater part of which Mystery is God manifest in the Flesh of Christ without them SECT XI Concerning Prayer and Worship External and Internal Internal Silence and Meditation Religious observation of the Lord's day and solemn times of Thanksgiving SECT XII Concerning the Church Concerning Pasting SECT XIII Concerning Baptism and the Supper External SECT XIV Concerning Baptism and the Supper Internal Note The Twelve Articles of the Creed are found in the Sections thus The First Article in Section 1. 2. 3. The other Articles in the following Sections A Christian Catechisme For the Instruction of Youth and other Persons to whom it may be useful in the Grounds of Christian Religion and Practice of Christian Piety SECTION I. Q. WHat is a Christian Catechisme A. It is an Instruction concerning the Grounds of Christian Religion and Practice of Christian Piety Luke 1. 4. Q. What is the Christian Religion A. It is a Knowledge Belief and Practice of certain things by means of which we may attain to eternal Life and Happiness John 20. 31. Rom. 6. 22. Q. Where are these things taught us A. In the holy Scriptures of the Old and New Testament John 5. 39. Rom. 15. 4. Rom 16. 26. Q. Which are these things necessary to be known and believed by us A. First Concerning God and his Works of Creation and Providence Secondly Concerning Christ his only begotten Son and our Redemption by and through him Thirdly Concerning the Holy Spirit and the Gifts and Graces thereof by which through his lively Operation in us we enjoy the Fruit of that Redemption and are enabled savingly to know believe and practice what is required of us Heb. 11. 3. 6. 2 Tim. 3. 16. 1 Tim. 3. 16. John 17. 3. 1 Cor. 2. 9 10 11 12. Q. Which are these things necessary to be practised by us A. The Commandments of God briefly contained in the Ten Precepts of the Moral Law and some other Commandments given us by Christ in the New Testament Exod. 20. 1. Matth. 28. 20. Q Whence came the Holy Scriptures of the Old and new Testament A. They came from God who did inspire and move holy Men to commit them to Writing for our Instruction 2 Tim. 3. 16. Q. Are the Scriptures the Words of God A. Yea John 17. 8. Q. Are they not also the Word of God and are not the Doctrines delivered to us in the Holy Scriptures of the Old and New Testament concerning the way of Life and Salvation frequently called the Word in Scripture John 17. 20. Acts 13. 26. 1 Cor. 4. 20. Gal. 6. 6. Phil. 1. 14. 2 Tim. 4. 2. 2 Tim. 2. 15. A. Yea as where Paul bid Timothy Preach the Word it is certain he meant the whole Doctrin of Salvation by Christ and Christ himself called a short Sentence in one of the Psalms of David the written Word John 15. 25. Q. It is any Lye or Falshood as some have argued to call the Scriptures which are many Words the Word A. Nay as it is no lye to call many Letters the Letter but is an ordinary manner of Speech both in Scripture and other Books Q. But seeing Christ is called the Word and the Word is said to be God is it not absurd to call the Scriptures or the Doctrin contained in them the Word Rom. 2. 27 7 6. A. Nay no more than it is absurd to call the Sun Light because God is called Light in Scripture for many words have diverse Significations in Scripture as not only the word Light but Spirit Life Flesh Milk Wine Oyl Bread Waeter have diverse Significations in Scripture Q. How then may the word be distinguished A. Into the essential word mentioned John 1. 1. And the declarative word that may also be called the doctrinal word and that again may be distinguished into the word that is either Vocal i. e. uttered by the Mouth

Death of the Cross therefore God hath highly exalted him to be a Prince and a Saviour Philip. 2. 8. 9. Q. What made his Obedience of so great merit and worth A. Because he offered himself through the Eternal Spirit Heb. 9. 14. and that he was both God and Man his Godhead gave that great dignity worth and value to his obedience That as the disobedience of one Man to wit Adam brought sin and guilt upon all so the obedience of one Man to wit Jesus Christ the second Adam should make satisfaction to God for the Sins of all and as the Judgment was by one to Condemnation so the free gift is of many Offences unto Justification Rom. 5. 16. 18. Q. Why did not God forgive Men's Sins without a satisfaction to his Justice seeing Men can and do oft forgive a debt of mony without payment or the least satisfaction A. The case is not alike betwixt the debt of mony and the debt of Mens Sins a Man may forgive a debt of mony without requiring any satisfaction but the Sin of Murder no Man can forgive it without a satisfaction of life for life and God hath expresly required it by his Law which may help us to understand how the Justice and just Law of God required a satisfaction and if Christ would make that satisfaction for us he was to give his life for us the just suffering for the unjust that he might bring us unto God God having laid on him the Iniquities of us all who did bear our Sins on the Tree of the Cross by whose stripes we are healed that being dead unto Sin we might live unto Righteousness Isaiah 53. 6. 1 Pet. 2. 24. 1 Pet. 3. 18. By which satisfaction that Christ hath made to God for our Sins not only the justice of God is demonstrated but his Holiness and Purity for thereby he is made known to be a God that so loveth Righteousness and hateth Iniquity that the very Holiness and Purity of his Nature as well as the Righteousness of his Law required that satisfaction to be made that the Sins of Men might be pardoned and God and Men might be reconciled and thus both the Holiness of God's Nature is demonstrated and the due Honour of his holy Law is preserved Hab. 1. 13. Isaiah 42. 21. Q. Doth not Christ his making satisfaction to the Justice of God for our Sins hinder the free forgiveness of our sins How can a debt be fully paid and yet freely forgiven A. The forgiveness of our Sins Rom. 3. 24. is still a most free forgiveness to us because God freely gave us his dear Son Christ Jesus out of his abundant love to make that satisfaction for us and also that the Justice of God accepted that satisfaction from Christ which in strict instice might have been required of us Thus the wonderful Harmony of God's mercy and justice and also of his wisdom and power is demonstrated in the way of Mens Redemption Joh. 3. 16. Psal 85. 10. Q. Did not Christ also give himself for our Redemption A. Yea Gal. 1. 4. Titus 2. 14. Q. Doth it hinder God's free forgiveness that he forgiveth none their Sins without Faith Repentance and Conversion A. Nay which may help us to understand that as Repentance and Faith on our part doth not hinder the forgiveness of God to be free to us and of his rich free Grace so nor doth the satisfaction of Christ to God's justice on Christ's part hinder the same Q. But if Christ hath suffered Death being the Punishment of our Sin why should men dye should the same debt and payment be exacted both from us and our surety A. By Christ's dying for us the Death of the Body ceaseth to be a punishment strictly speaking though it is a consequence of Adam's Sin still remaining unto the Faithful the sting of Death which is Sin being removed Death is changed from being a Punishment to the Faithful to be a blessed and sanctified means to put an end to the Sorrows Tentations and Evils of this mortal life and to be unto them a passage and entrance into eternal life 1 Cor. 15. 55. 56. Q. Who were the chief acters that put Christ to Death A. The Jews who being filled with envy accused him of diverse things and particularly for saying he was the Son of God which they accounted Blasphemy and of his being the King of the Jews and the Messiah or Christ Matth. 27. 18. John 10. 36. John 19. 7. 12. Matth. 26. 63. 65. Q. Under whom did Christ suffer Death A. Under Pontius Pilate a Roman Governour John 19. 1. Q. Why under him A. Because the Jews at that time had their power taken away by the Romans so that they said to Pilate it was not lawful for them to put any Man to death John 18. 31. Q. Was there not a great hand of Providence in this A. Yea It having been foretold by some of the Prophets that the manner of Christ's Death should be by Crucifying and Hanging on a Tree therefore that manner of death was called in the Old Testament accursed Deut. 21. 23. to signifie before-hand that Christ should become a Curse for us and dye for us the accursed death of the Cross and also it was foretold by David in the second Psalm that both Jews and Gentiles should gather together and take counsel against the Lord and against his Anointed Q. How was it foretold by any of the Prophets that Christ should be Hanged or Crucified on a Tree A. David Prophecied that his Hands and Feet should be pierced which was accordingly fulfilled and was only used in that manner of death and Moses lifting up the Brazen Serpent on the Pole or Tree was a Figure of Christ his being lifted up on the Tree of the Cross as Christ himself deolared John 3. 14. Psal 22. 16. Q. Were not all other things concerning Christ of the chiefest moment recorded in the New Testament as his Doctrin Miracles manner of Birth Life Death Burial Resurrection and Ascension foretold by the Prophets and recorded in the Old Testament A. Yea Acts 26. 22. 23. Luke 24. 44. 45. 46. Q. Why was it so ordered by the Lord A. To give the greater Evidence that Jesus who was Born of the Virgin Mary was the Christ seeing to him only and to none else could all these things agree which were prophecied of him as also to shew the excellent Harmony of the Scriptures of the Old and New Testament being all given forth by one and the same Spirit Q. What discovery of Christ's Death Resurrection and victory over Sin and the Devil and of Salvation from Sin by Christ had the Faithful from the beginning of the World A. By the first promise that God gave to our first Parents after the Fall Gen. 3. 15. That he would put enmity betwixt the Serpent and the Woman and between his Seed and her Seed and that the Womans Seed should bruise the head of the Serpent but he

Jacob's Prophecy Q. What other Prophecies in the Old Testament did foretel the time of Christ's coming A. Danicl's Prophecy of the 70 Weeks and the Prophecy of Haggai 2. 6 7 8 9. Where it was plainly foretold that Christ the desire of all Nations should come into the second Temple and that should make it's Glory greater than the Glory of the former Temple which was accordingly fulfilled the which Temple was together with the City of Jerusalem destroyed about forty years after Christ's Passion the Destruction of which he foretold all which confirms he was that true Prophet of whom Moses Prophesied and because the Generality of the Jews did not believe in him therefore according to Moses's Prophecy they were cut off from being owned to be the true Church of God Q. What other principal Things did Christ that great Prophet foretel A. That he should be put to Death and the third day should rise again that he should ascend into Heaven and that after some days his Disciples should receive the Holy Ghost and be endewed with power from on High all which was accordingly fulfilled Matth. 16. 21. John 3. 13. Acts 1. 5. That he should raise the Dead and judge the World at the last day John 11. 24 25. Matth. 26 64. Matth. 25. 40. Matth. 7. 23. Q. About what time of the World's Age from Adam's Creation did Christ suffer Death A. About the end of Four Thousand Years from thence by the best account of Time SECT VI. Q. HOW did Christ perform the Office of a Priest A. In his Offering up Himself by his Death a Sacrifice of a sweet smell unto God for our Sins and by his continual Mediation and Intercession for us in Heaven Eph. 5. 2. Heb. 9. 26. Heb. 7. 25. Q. Why was it necessary that Christ should Offer up Himself a Sacrifice to God by His Death for our Sins A. To reconcile us unto God and to make satisfaction to His Justice and to His just and holy Law which we had transgressed Eph. 2. 16. Coloss 1. 20. Q Why was the Justice of God to be satisfied for our Sins A. Because our Sins are a Debt and the Justice of God required that this Debt should be paid by us or some other for us as our Surety Heb. 7. 22. Q. Hath then Christ paid to the Justice of God the Debt of our Sins A. Yea. Q. How did he pay it A. By dying for us and giving his Life a Ransom for us Matth. 20. 28. 1 Tim. 2. 6. Q. What is a Ransom A. A Price that is paid for the Redemption of Captives Q. What was his Life that he gave for us A. The Life of his Manhood that he laid down when he dyed for us Q. Why was it necessary that He should dye for us A. Because Death was the Punishment that was due to us for our Sins as it is written The Soul that sinneth shall dye and Christ becoming Surety for us by his Death he redeems and delivers us from Death Q. Whereas the Scripture saith Christ has redeemed us by his Blood and hath Bought us with His Precious Blood as of a Lamb without spot hath purchased us with his Blood and that we are justified cleansed and sanctified by His Blood what Blood is meant there and in other such places of Scripture that mention remission of Sins by His Blood Rom. 3. 25. Rom. 5. 9. Eph. 1. 6. Luke 22. 20. Acts 20. 28. Heb. 13. 12. 1 John 1. 7. Rev. 1. 5. 1 Pet. 1. 2. A. The real Blood of his Body that was shed on the Tree of the Cross when his Hands and his Feet were nailed to the Cross and his Side pierced so that Water and Blood came out of his Side John 19. 34 Q. Was His Blood the only Sacrifice and Atonement for our Sins A. It was but a part of the Sacrifice and Atonement for he gave his Flesh as well as his Blood for the Life of the World and his Soul was made an Offering for Sin And indeed the Sufferings of his Soul were the greatest Sufferings My Soul said he is exceeding sorrowful unto death Matth. 28. 36. Coloss 1. 21 22. John 6. 51. Q. What signifies the Word Atonement Rom. 5. 11. A. Reconciling Uniting and making One by a firm and close Union as when the Boards or Pieces of a Vessel are united ' by Glew or Pitch that the Vessel Lake not from the Hebrew word Kopher that signifieth Pitch also Ransom Redemption Reconciliation Q. If his Blood was but a part why is our Redemption remission of our Sins Justification and Sanctification so much attributed to his Blood A. By an ordinary Figure or manner of Speech when a part is put for the whole and as the Blood of the Beast is called in Scripture the Life of the Beast so the Blood of the Man Christ was his Life to wit the Life of his Manhood which he gave a Ransom for our Sins Q. Is it not therefore a great Error in them who say the Blood whereby we are Redeemed Cleansed Justified is the Life which is the Light in every Man A. Yea. Q. Is the Life which is the Light even in the Saints that Blood of sprinkling whereby they are Redeemed Cleansed Justified A. Nay For any inward Gift or Grace of Light and Life in the Saints is but the Effect or Fruit purchased and procured by the Blood of Christ as the Cause but the Cause and the Effect should not be confounded but distinctly considered although by the Figure of Metonymie sometimes the Name of the Cause is given to the Effect as Exod. 21. 21. A Man's Servant is called his Money because his Money bought or purchas'd him Q. How did Christ Redeem Reconcile Justifie and Sanctifie Men by his Death and shedding of his Blood for them on the Tree of the Cross Are Men simply by what he then did and suffered for them Reconciled Justified and Sanctified before true Faith Repentance and Conversion is wrought in them A. Men are not either Reconciled Justified or Sanctified until true Faith Repentance and Conversion is wrought in them Rom. 4. 5 6. Acts 2. 38. Acts 3. 19. Acts 5. 30 31. But Christ by the merit of his Death and shedding of his Blood and by all that he did and suffered for us without us procured and purchased for us Redemption Remission Justification and the inward Grace of Sanctification yea Faith and Repentance together with the Indwelling of the Holy Spirit and the spiritual Presence of Christ with all his saving Gifts and Graces all which in the time appointed of God are received and witnessed by all them who are or shall be saved Psal 6. 18. Eph. 4. 4. Acts 5. 31. Q. What is the chief thing that is to be considered in the Death and Sufferings of Christ A. His most perfect and most holy Obedience and Resignation unto the Will of his Father for because he thus humbled himself and became obedient unto Death even the

inward Principle and Seed of God in Mens Hearts as some have most perversly construed a great part of which Blessing was forgiveness of Sins and Justification through the Righteousness of Christ without us freely imputed to us for that Abraham believed in Christ as he was to come and suffer death in the Flesh and rise again is clear Abraham saw my day and rejoyced said Christ yea he received Isaac after he had laid him on the Altar in a Figure that signified his Faith that Christ should not only suffer Death but be rais●d from the Dead And for Justification by Faith in Christ given to the holy Ancients Paul Cites that place of the Old Testament in Habukkuk 2. 4. The just shall live by his faith And Peter qu●●es a place in Isaiah 2. 8 16. 1 Pet. 2. 6. Behold I lay in Zion a chief Corner Stone Elect Precious and he that believeth on him shall not be confounded And that Cloud of Witnesses mentioned Heb. 11. Who are all said to have dyed in Faith their Faith did certainly respect Christ Jesus as he was to suffer death and rise again because he was and is the sure Foundation to whom all the Prophets gave witness that whosoever believeth in him should receive remission of Sins Q. How then is James to be understood who saith Abraham was justified by Works and Rachab A. Not in the sight of God but as an evidence both to themselves and others that they were justified Q. Are they not very fallacious who Teach Justification by the Righteousness of Christ imputed to the Faithful and mean thereby the inward Work of Righteousness or Sanctification wrought in them A. Yea. Q. And is it not Popish and contrary to Scripture to Teach that the Works which Christ works in us or which we work by the help of his Spirit are meritorious of Justification seeing Abraham whose Works were such was not justified by his Works A. Yea. Q. And is not the ground of their so Teaching false and proceeding from great Ignorance whereas they ●y the Works that Christ or the Spirit works in us are not ours but Christ's for though Christ by his Spirit is the efficient Cause of them yet he is not the only efficient for we also work with him and we are the only formal Cause of them it is not Christ in us that Repents Believes Obeys but we by his help and assistance and therefore tho' Christ is a perfect Agent yet while we are not perfect the Work is not perfect for the nature of the Effect followeth the imperfect Cause especially the formal Cause An Effect altogether good must have all its Causes perfectly good otherwise if there be a defect but in one of them the Effect is imperfect A. Yea. SECT IX Q. WHat use hath that inward Law of Righteousness or Illumination in all Men given them by Christ if no Man can be eternally Saved by it without Faith in Christ Crucified A. It is of great use as it is a preparatory Ministration of the Spirit in a lower degree and kind of Operation for convincing of Sin and giving the knowledge of Sin and working in the Soul a sense of God's Wrath and Judgment for Sin that is of that service to Men as when Men are Condemned to dye for their Crimes and afterwards hear of the King 's gracious and free Pardon their former Condemnation makes the Pardon the more precious and acceptable to them That was it that Paul calls the Ministration of Death and Condemnation 2 Cor. 3. 7 9. that was glorious in its Season that is antecedent and preparatory to the Ministration of Justification that followeth and is much more glorious For as God led Israel of old by Sin●●i where the Law was given with terror to Sion and Jerusalem that signifieth the Vision of Peace and where the Temple was built without the noise of a Hammer 1 Kings 6. 7. So God now leads his Israel through the inward Ministration of the Law to the inward Ministration of the Gospel and New Covenant of Grace of Life and Peace Q. What other use hath it especially to the Faithful who are come under the New Covenant A. So far as the dictates and teaching Light and Knowledge of it extends it serves for a Rule of Life together with the Scriptures in things of moral Honesty Justice and Temperance for if our Reason as Men be still of great use to us in things of Reason certainly that Law or Light in us and in all Men that is greater and more excellent than Humane Reason is of great use and service to the most Faithful And Obedience to it as a Rule of moral Life is so necessary that no Man can be saved without sincere Obedience to it Q. But doth not the more special Light and Illumination of Faith given to the Faithful under the New Covenant make the other void and useless and as it were extinguish it as the Light of the Day seems to extinguish the Light of the Night A. Nay For as Christ said he came not to destroy the Law and the Prophets but to fulfil them so he is not come either Outwardly or Inwardly to destroy either our Reason as Men or any former Light or Illumination that he had given nor doth the Light of the Day extinguish the Light of the Night strictly speaking though it may seem so to do but doth rather strengthen it and better it And why should the more excellent Light of Faith extinguish this other Light of Moral Justice more than it doth extinguish our Reason as Men which by experience is not so found but the contrary that the more we are enlightned by or with the Light of Faith our Reason is the more refined pure and clear strong and vigorous Q. What ground of Scripture is there for Two Lights or more than one Is there not rather one only Light which is God and the Word Christ which is one with him that inwardly shineth in the hearts of all Men A. The Light originally is but one and that is God and Christ the Eternal Word the Fountain of all Light Wisdom Grace and Goodness yet this one Fountain sendeth forth its various Streams according to his good Pleasure and though there is but one God yet there is diversity of Operations and but one Christ yet diversity of Ministrations and but one Spirit yet diversity of Gifts as the Scripture plainly declareth hence we find in Scripture that God is called the Father of Lights and the God of all Grace also we read both of the manifold Wisdom of God and his manifold Grace and of the seven Spirits of God answering to the seven Lamps or Lights in the Sanctuary which Solomon according to the Wisdom given him of God increased the number of unto Ten. Q. But can God or Christ as he is the Word be said to be a Light in Men either universally in all Men or specially in faithful Men A. Yea both universally