Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	covenant_n	new_a	testament_n	4,131	5	9.2871	5	false

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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

and hearing of the Word and Prayer and Thanksgiving A. Baptism with Water in the Name of the Father the Son and the Holy Ghost and the celebration of the Supper in the use of the external Elements of Bread and Wine with Prayer and Thanksgiving to remember and shew forth the Lord's Death till he come both which are not only proper means to preserve the Doctrin of the Christian Faith being duly practised but are means of Grace Seals of God's Govenant of Grace and Signs of our Union and Communion with Christ and one with another in him Matth. 28. 19. Matth. 26. 27. 28. 29. 1. Cor. 10. 16. 1 Cor. 11. 23. Q. To whom is Baptism to be administred A. To none but such as in the judgment of Charity may be reckoned Members of Christ and of his Church Q. Is it to be administred to any more than once A. Nay but once to the same Person Q. Why but once A. Because that signifieth our ingrafting into Christ and our entrance into the Church as into a new World or Kingdom which is but once Q. Is the Supper to be frequently administred to the Faithful A. Yea as frequently as with possible convenience it can be done Q. Why is it to be administred frequently A. Because we need to be but once Regenerated or born again whereof Baptism with Water is a Sign but being once Regenerated we need to be frequently nourished of which the Supper is a Sign that frequently ought to be used as appears both by the Command of Christ As often as ye eat c. and the example of the Faithful in the Acts of the Apostles Q. Doth not Baptism signifie remission of Sin and our Justification by Christ and his precious Blood shed for us as well as our Regeneration and the mortification and crucifying the Old Man with his Deeds A. Yea. Q. And doth not the Supper signifie remission of Sin and our Justification by Christ as well as our spiritual Nourishment by Christ's Body and Blood and holy Spirit with the saving Gifts and Graces thereof A. Yea. Q. Is the participation of the Body and Blood of Christ together with the holy Spirit and his saving Gifts and Graces so tyed and confin'd to the use of the external Elements that none can have the things signified without these outward Signs A. Nay Q. What need is there then to use them A. Because of Christ's Command and the great Spiritual profit that the Faithful have by the due use of them where they can be duly had even as in the Case of hearing the Word Preached by word of Mouth the ordinary means of Faith yet such hearing i● not of such absolute necessity so as none can have Faith without hearing a Minister Preach for many have had Faith wrought in them by the Word or Doctrin read by them or by others read to them who perhaps never heard the Word duly Preached by any Man Q. How are the words of Christ to be understood this Cup is the New Testament in my Blood shed for the remission of the Sins of many How is the Cup the New Testament A. By the Cup is meant the Wine in the Cup by an ordinary Figure in Speech call'd a Metonymie where the Name of the thing containing is given to the thing contained Q. How is the Wine in the Cup the New Testament in Christ's Blood A. By another Metonymie as Circumcision was called God's Covenant under the Law being the Seal of it so the Wine as well as the Bread in the Supper is called by Christ the New Testament as being the outward Seal of it Q. But what is the need or use of an external Seal of the New Testament or Covenant seeing the Faithful have the inward Seal of the Spirit A. The inward doth no more take away the use and benefit of the outward to the Faithful now than the inward Seal of the Spirit to Faithful Abraham did take away the use of the outward Seal of Circumcision from him which was given him of God to be a Seal of the Righteousness of Faith Q. What is meant by Christ's New Testament and whether it is one and the same with the New Covenant A. It is the same for Matter and Substance but that it further denotes Christ's Legacy left us in his Will and Testament and confirmed by those outward Seals appointed by himself that being the Nature of all Wills and Testaments to be in force by the Death of the Testator Q. How doth it appear that these outward things as Water in Baptism and the Bread and Wine in the Supper are Seals of the New Testament or Covenant of Grace A. Because the nature and manner of all Covenants require some external Signs or Seals for their stronger confirmation and as it is the usual manner of Nations to confirm their Covenants by or with outward Signs or Seals so it hath been always God's way in all his Covenanting with Men or with any People to confirm it by some outward Signs or Seals as the Sacrifices before the Law and Circumcision and the Passover and the Sacrifices under the Law Psalm 50 5. Q Is it not therefore a great Sin and highly provoking to God Almighty and doing contempt to our blessed Lord and Saviour Jesus Christ not only to reject the Seals of his Covenant and Testament from practising them so that they can be duly had but to deny and vilifie them with the reproachful Names of beggarly Elements and worldly Rudiments yea if God be not very merciful to them to provoke him to deprive them of the spiritual Blessings of his Covenant for their so great contempt through their great Ignorance God grant that it may not be wilful in some And do they not act as foolishly in the Case as if one that had a rich Legacy left him by the Will of his elder Brother should in his folly tear away the Seal of it which in Law renders it null and void A. Yea. Q. How do the faithful the eat the Flesh and drink the Blood of Christ A. Not by the bodily Mouth but by a true Faith and sincere and servent Love and Devotion Q. But may not Persons feed upon the inward Life and Spirit of Christ without feeding by Faith on the Flesh and Blood of Christ A. Nay according to Christ's plain and express words Joh. 6. 53. Unless ye eat my Flesh and drink my Blood ye have no Life in you the Flesh and Blood of the Son of Man together with the Fat and Marrow of the inward Life and Spirit of Christ even whole Christ God man is the Food of the Faithful by him if an e●●er in the true door he shall go in and out and find Pastore without in his Flesh and Manhood within in his Spirit and Godhead as Augustin and other spiritual Writers have applyed those words John 10. 9. Q. Doth not this hold forth the necessity of Faith in Christ as he was outwardly crucified

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

in their Sins and the Apostles are false Witnesses and Christ 's Prophecy who foretold his Resurrection on the third Day hath failed 1 Cor. 15. 13 14 15. Q. But may not his Resurrection be owned and not his Ascension into Heaven with the same Body A. The one cannot be owned without the other for if Christ 's Body did not ascend it did evanish or return to Dust and Christ Dyed again and his Body suffered Corruption which could not be for the Scripture witnesseth that Christ having once dyed dyeth no more Death hath no more dominion over him Q What Scriptures in the Old Testament foretold Christ 's Ascension A. Diverse places such as Psal 24. 7 8 9 10. Psal 47. 5. Psal 68. 18. Isaiah 52. 13. Gen. 49 9. Q. What Figure in the Old Testament did signifie Christ 's Ascension A. The burnt Offering the Smoke of which ascended straight upwards whence it has its name in the Hebrew from a word that signifieth to ascend Q Was not Isaack's being said on the Altar and afterwards being raised alive a Figure of Christ 's Death and Resurrection according to Heb. 11. 19. Q. Is there a real place above the Earth called Heaven into which Christ hath entred with his Body and whole glorified Manhood of Soul and Body A. Yea. Q How doth this agree with Scripture that saith Flesh and blood cannot inherit the kingdom of God 1 Cor. 15. 50. A. It is the same Body in Substance though changed greatly in Manner and Qualities from Natural or Animal Gen. 11. 12. Matth. 1. 17. to Spiritual from Mortal to Immortal such as the Bodies of the Saints shall be at the Resurrection Q. Why do we not see that Heavens with our bodily Eyes into which Christ 's Body is entered A. Because of the Weakness and Grossness of our Flesh and of our fleshly Sight which can scarce see the Body of the Air that we breath in nor behold the brightness of the Sun but when our Bodies shall be changed and made Spiritual at the Resurrection we shall see the glorious Heavens and also the glorious Body of Christ and the glorified Bodies of all the Saints in Heaven Q. Is there also a real place called Hell into which the Wicked both Soul and Body shall be cast at the Day of Judgment A. Yea which is that called Tophet Isaiah 30. 33. Which hath been ordained of old he hath made it deep and large the Pile thereof is Fire and much Wood the Breath of the Lord like a stream of Brimstone doth kindle it Q. What signifieth Tophet and why is it so called A. Tophet signifieth the beating of a Drum and was the place where the Idolatrous Israelites burned their Children and Sacrificed them alive to their Idol Molech where they used to beat Drums to hinder them from hearing the pitiful Cry of their Children therefore by a Metaphor Hell is called Tophet and by the like Metaphor Hell is called by Christ in the N. Testament Gehenna i. e. the Land or Field of Hinnon where all the Filth of the City of Jerúsalem was cast into that piece of Ground having formerly belonged to a Man called Hinnon Q. Why hath God so ordered it that as the place of Reward to the Saints and of Punishment to the Wicked should not be seen by us in this Life nor apprehended by any of our outward Senses so that none should come from the Dead to tell us of these things A. That thereby we might have the greater occasion for the Exercise of our Faith which is the Evidence of things not seen Heb. 11. 1. We have not only Moses and the Prophets Testimony concerning future Rewards and Punishments but the Testimony of Christ himself who rose from the Dead and hath given us in the Records of the holy Evangelists and Apostles in the New Testament full and sufficient Ground of Faith to believe these things to which the Spirit of Truth doth bear an inward Witness and who will not believe on such great Evidences nor would they believe if any should rise from the Dead to tell them Luke 16 31. Q. How is Christ the Object of our Faith for Remission of Sin and Justification is it as his Blood is shed in us and as he offers up himself a Sacrifice in us as some say to appease the Wrath of God A. Nay for all such Notion of Christ 's blood being shed in us and his offering up himself in us a Sacrifice for Sin to appease the Wrath of God is false and contrary to Scripture c. Q Is then Jesus Christ considered as he died for us without us and rose again and as he was the Sacrifice for our Sins by his Death and Blood that was outwardly shed the Object of our Faith for Remission of Sins and Justification A. Yea Rom. 10. 9 10. Coloss 1. 20. Heb 12. 2. Acts 10. 41. SECT VII Q. HOW doth Christ perform his Kingly Office A. By his various Administrations of it in the several Parts thereof Q. Which are the several Parts of it A. First Such as respect Angels both good and bad and the whole Creation Secondly Such as respect the World or that part of Mankind that do not belong to his Church Thirdly Such as belong to his Church Q. Hath Christ a Kingly Power and Government over all the good and holy Angels A. Yea Heb. 1. 6 7. Col. 2. 10. Eph. 1. 21. Phil. 2. 10. Mark 1. 25 9 25. Luke 4. 35 9 42. Q. Hath he also a Power and Government over the evil Angels and all evil and unclean Spirits and the Devil the Prince of them A. Yea as plainly appeared by the Power and Authority he used to cast forth the unclean Spirits out of the Bodies of many that were Possessed Q. Hath Christ also a Kingly Power and Government over Heaven and Earth and the whole Creation A. Yea as is evident from his own words that all Power in Heaven and Earth was his being given him of the Father Matth. 28. 18. Matth. 8. 26 27. Mark 2. 27 28. Acts 10. 36. And which he shewed by his commanding the Winds and the Seas and the great Miracles which he wrought who as he was Lord of the Sabbath so he was Lord of all Creatures Q. How doth Christ put forth his Kingly Power and Government over Devils and wicked Men seeing they are Disobedient to him A. By restraining and limiting their Power over-ruling their evil Designs and Actions and causing them to turn to his Glory and the Glory of his Father and to the good of his chosen and lastly by Judging and Punishing them at the last day Psal 76. 10. Rom. 8. 28. Acts 17. 31. Matth. 8. 29. Q. How doth Christ perform his Kingly Office over the World or that part of Mankind that do not belong to his Church and neither are nor shall become Members of it but remain Impenitent to the last A. By giving them a righteous Law universally in their

that justifieth the Circumcision i. e. the Jews by Faith and the Uncircumcision Rom. 3 30 〈◊〉 c. the Gentiles through Faith and another way than by Faith or without Faith in Christ Jesus the scriptures do not hold 〈◊〉 for attaining Eternal Life and Salvation Q. How doth Christ perform his Kingly Office in and over his Church A. By converting them and ●●●hering them out from among the Dross an●●●●…ish of the World to himself God having 〈…〉 in Christ Jesus before the Foundation of the World that they should be holy and having given them to him Ephes 1. 4. Joh. 6. 37. 39. Joh. 1● 6. by giving them the Holy-Spirit and the saving Gifts and Graces thereof to sanctifie renew and regenerate them into his own Image and Likeness and to crucifie and mortifie the Old Man in them with his deeds by pardoning their Sins and justifying them by giving them his Laws and writing them in their hearts by protecting and defending them and ruling them by his spiritual Presence and Indwelling in their hearts and by subduing his and their Enemies Matth. 1. 21. Acts 3. 26. 1 John 3. 58. Jer. 31. 18. 19. 33. 34. John 11. 92. Isa 11. 12. Isa 43. 5. 6. 7. John 16. 7. 8. 9. 10. 11. 12. 13. 14. Titus 3. 4 5. 6. Mark 2. 10 John 10. 28. 29. Isa 9. 6. 7. John 17. 23. 26. Psal 110. 1. 2. 3. 5. 6. Coloss 2. 11. 12. Q. Was not Christ's Resurrection from the Dead and his Ascension into Heaven as well as his giving and sending down the Holy Ghost upon his Disciples on the day of Pentecost all great and glorious Acts of his Kingly Office and Power A. Yea John 10. 17 18. Psal 68. 18. Eph. 4. 8 12 13. Q. What place of Scripture in the Old Testament was a Figure of Christ's giving the Holy Ghost on the day of Pentecost which was the fif●●●th day from his Resurrection A. The Feast of Weeks that was commanded to be kept on the fiftieth day from the day 〈…〉 Sheaf of the first Fruits was offered Levit. 23. 15. 16. Q. Is Christ to come from Heaven to judge all Men that ever lived or shall live even the quick and the dead A. Yea as the Scriptures plainly testifie 2 Tim. 4. 1. John 5. 27 28 29. Q. Will his coming and appearance be without us in his glorified Body and true Manhood Nature A. Yea. Acts 1. 11. Q. When will that time be that he will so come A. Of that Day and Hour knoweth no Man nor the Angels in Heaven Matth. 24. 36 42 44. The coming of Christ is infallibly certain but the particular time of it God would not have made known unto Men that we may be continually watching and give no way to security or sloath but be always preparing for our Lord 's coming Q. How or in what manner will Christ come A. He will come with great Power and Glory by which Power he will raise the dead Bodies of all Men both Just and Unjust in the Glory of his Father and of his holy Angels with the Voice of the Archangel and the mighty sound of a Trumpet in Kingly Power and Majesty who is King of Kings and Lord of Lords Matth. 15. 27. Mark 8. 38. 2 Thess 7. 8 9 10. 1 Thess 4 16. Q. Is then his coming to raise the dead and to judge the quick and the dead a part of his Kingly Office A. Yea Matth. 25. 34 40. Rev. 19. 16. SECT VIII Q. WHat did the Covenant of Works or the Law of Works require of Men A. The Law and Covenant of Works required of Men perfect and perpetual Obedience in their own Persons and doth so still require of all that are under it so that the breach of it and the transgression against it in the least point brings under Wrath and Condemnation and the Curse without any promise of forgiveness the terms of which are Do and Live Rom. 10. 5. Gal. 3. 10 12 13. Q. Were not many of the Jews and Twelve Tribes of Israel under the Covenant of Works A. Yea. Q. What was that Covenant of Works A. The Moral Law delivered to them in the two Tables of Stone from the Lord himself by the Hand of Moses the which Law written and engraven in Stones though Glorious is called by Paul the Ministration of Death and Condemnation 2 Cor. 3. 7 9. and some other positive and special Laws as contained in the Books of Moses Q. Was the Law of Circumcision the Passover the Sacrifices of Sin-offerings any part of the Covenant of Works A. Strictly considered they were not but according to the design of God and their true signification they all belonged to the Covenant of Grace as it was then administred as Signs and Seals thereof being a part of the more obscure Administration and Dispensation of it for that time as under Vails and Figures during that state of Minority as it were of the Church Q. But such as relyed and rested upon their Obedience that they performed to these Laws and had not Faith in Christ and relyed not upon the free Love Mercy and Grace of God in and through Christ did they not make it a Law of Works to themselves and so fell short of Justification A. Yea Rom. 10. 3. Q. And are not many called Christians in the same danger if they rely and rest upon their Obedience to any Law either Outwardly or Inwardly given them as the Foundation of their Justification A. Yea. Q. Are the Gentiles who have not either Law or Gospel outwardly Preached or Administred to them under any other Covenant of God than that made at first with Adam A. They are not under any other Covenant but they are under the Law of Righteousness writ or plac'd by God in their Hearts and Consciences Rom. 2. 15. Q. Why may not the Gentiles in their meer Gentile-dispensation be strictly said to be under a Covenant of Works without respect to Adam A. Because all Covenants that ever God made since with Men both were by some special Revelation and had some external Figure or Signs given by God for its Confirmation but so is not this Law universally put in all Men. Q. May not this divine Law or Light put in all Men be called the Law or Light of Nature which seemeth warranted by Rom 2. 14. where it is said The Gentiles do by Nature the things contained in the Law A. If by Nature in that place we understand the Nature of Man to be the subject of Reception and not the efficient Cause and Author of it it may be in called But tho' Man's Nature is the subject of it yet it is God and the eternal Word that is the efficient Cause Author and Original of it and not the corrupted and defiled Nature of Man Q. What is the nature of the Covenant of Grace called the New Covenant A. It holds forth Remission of Sin and Justification freely by the Grace and Favour of God through Jesus

Christ the Mediator of it the promise of the Spirit and the saving Graces and Gifts thereof for our Sanctification Regeneration and Renovation and for our mortifying and crucifying the Old Man and the body of the Sins of the Flesh the taking away the heart of Stone and giving us a heart of Flesh God's writing his Laws in those hearts of Flesh and giving us his special teachings and special Illuminations Operations and influences of his Holy Spirit working in us Faith Hope and Love and filial Fear and all other Virtues and Fruits of the Spirit and true Gospel Repentance all suited to the Gospel and new Covenant Dispensation and all this freely by and through and for Jesus Christ's sake together with the promise of Eternal Life and Salvation Jer. 31. 33. 34. Jer. 32. 39. 40. Ezek. 11. 19. 20. 36. 25. 26. 37. 26. 27. Gal. 4. 24. 26. 28. Heb. 12. 24. Isa 44. 3. 4. 59. 21. Q. But doth not the Covenant of Grace require any terms or conditions on our part as Faith and Repentance and new Obedience A. It requireth nothing of the true Subjects of it as terms and conditions but such as God promiseth freely to give the Faith and Repentance and Obedience that it requireth God has promised freely to give by virtue of his Covenant and no condition or terms that Men can perform are any the least moving cause to move God to enable us to perform those conditions Q. But is there not an Order in the way and manner of God's giving his many several Favours Gifts and Blessings to the Children of the New Covenant as remission of Sin Justification Adoption and Eternal Salvation A. Yea There is an excellent Order of some things to go before and other things to follow some of which go before and others follow only in order of Nature and others in order of time as plowing and sowing the Ground goes before Harvest and Reaping yet neither the plowing or sowing are the moving cause to move God to give the Fruit and Increase Q Doth then Faith and Repentance in order of Nature go before remission of Sin and Justification though they are together in time A. Yea. Q. How doth this appear from Scripture A. By many plain testimonies of Scripture as first concerning the necessity of Conversion and Faith in order both to forgiveness of Sin Justification and Salvation This was Paul's Commission given him by Christ unto both Jews and Gentiles Acts 26. 18. To open their eyes and to turn them from darkness to light and from the Power of Satan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified through faith that is in Christ Jesus and Rom. 10. 6. The righteousness which is of faith speaketh on this wise say not in thy heart c v. 7. but what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach that if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved for with the heart man believeth unto righteousness c. Again Rom. 8. 29 30. In that excellent golden Chain containing several Links that follow one after another There is Predestination going before Calling and Calling before Justifying and Justifying before Glorifying The Calling that is not an outward Calling only but chiefly an inward Calling and inward Work of God's Holy Spirit enlightning the understanding and moving the Heart and Will to answer the Call is not the proper Cause of either Justification or Glorification but a necessary antecedent of it in order of Nature as the holding out of the Hand is antecedent in order of Nature to receive a free gift from him who freely gives for Faith has no causality in order to receive forgiveness of Sin and Justification more than the Hand has to receive a rich and free Gift which Faith is also the free Gift of God Again Acts 10. 43. Said Peter in his Preacing to Cornelius and his Friends To him viz. Christ Jesus even him whom they Slew and Hanged on a Tree gave all the Prophets witness that through his Name whosoever believeth in him shall receive remission of Sins Secondly As to Repentance its being necessary in order to forgivness and blotting out of Sins Peter's words are plain Acts 3. 19. Repent ye therefore and be converted that your sins may be blotted out c. And Acts 5. 30 31. The God of our fathers raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance unto Israel and forgivness of sins And Luke 24. 47. Christ after his Resurrection taught the Disciples the true Method and Order of Preaching That repentance and remission of sins should be preached in his Name among all Nations beginning at Jerusalem Thus we see how though Repentance and Remission of Sins are joyned together in those places yet in order Repentance is put antecedent to Remission of Sins Q. But is not Repentance a proper effect of remission of Sin as the Soul has a lively sense of it wrought by the Spirit of God in the Soul as it was said of Mary Magdalen she loved much because much was forgiven her who was a deep and great Penitent A. As some degree of Repentance is antecedent to forgiveness not as its Cause so there are other degrees of it that are consequents thereof and may be called the effects of it Q. Are the Infant Children of believing Parents within the Covenant of Grace together with their Parents so that the Promise is to them and their Children A. Yea Act. 2. 39. Gal 4. 28. Gen. 17. 7. 1 Cor. 7. 14. Q. What is the alone meritorious and material Cause of Mens Justification before God Is it not the Righteousness of Christ's most holy and perfect Obedience unto Death and the shedding of his most precious Blood done and performed by him without us freely of God imputed to us and received by Faith A. Yea. Q. What places of Scripture in the Old Testament hold forth the Justification of the Faithful and their eternal Salvation by Faith A. That in Genesis 15. 6. compared with Rom. 4. 2 3. Abraham believed in the Lord and it was counted to him for Righteousness from whence Paul inferred that Abraham was not justified by Works though he was a very holy Man but by Faith And though Abraham's Faith is not expresly said to have been in Christ as he was to come and suffer Death for our Sins in the Flesh yet it is certainly imply'd for the great Promise of God to Abraham was That in his seed all nations of the earth should be blessed and therefore Abraham also was blessed in that seed which seed was Christ as he came in the Flesh out of Abraham's Loins and not the Light within or

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

in our Hearts by his holy Spirit Light and Grace Q What is the need of both the outward Teaching by Men or the Scriptures and Christ 's inward Teaching by his Spirit Light and Grace A. God hath so appointed it that as God and Christ by the Holy Spirit in our Hearts should be the principal Teacher so the Scriptures and Men Teaching according to the Scriptures should be Instrumental in the Spirit 's Teaching us and Working in us the saving Knowledge and Faith of the Christian Doctrin Q Have Men no Knowledge of God without the Scriptures A. Yea many have some Knowledge of God and of his Will in some things without the Scriptures and all Men may know some things of God and of his Will without the Scriptures by what God is pleased to make known of himself by some Manifestation within them and by his Works of Creation and Providence without them Rom. 1. 19 20. Q. But are these peculiar Doctrins of the Christian Religion revealed to Mankind without Scriptures or some outward Means of Instruction A. Nay Q Are no Doctrins of Christian Faith and Practice inwardly Taught and Revealed by the Spirit but what are delivered us in the holy Scriptures A. Nay Q. Are then the holy Scriptures the only publick authentick Standard and Rule to which all Doctrins of Men and professed Inspirations are to be subjected and by them examined and if found contrary to be rejected A. Yea Isaiah 8. 20. 2 Tim. 3. 16 17. Q. How was the Doctrin of Salvation by Christ made known to Men before the Letter of the Scripture was extant A. By outward Teaching of Good and Holy Men with word of Mouth in the several Ages from Adam to Moses which was accompanied with the inward Teaching of the Spirit of God in all the Faithful Q. Whence or how had they that Doctrin outwardly conveyed unto them A. The Prophets had it by special Revelations and others who were not Prophets had it delivered to them by means of the Prophets Q. When did Christ begin to perform the Office of a Prophet A. From the beginning of the World and in all Ages both before and since he came in the Flesh but most especially and evidently and in the most ample and clear manner when he came in the Flesh by his Ministry and Preaching when he was on Earth which was about three Years and an half Q. How did he perform the Office of a Prophet in those Ages before he came in the Flesh A. Because it was his Spirit in the Prophets 1 Pet. 1. 11. By which they Prophesied and Preached which Spirit with all the Gifts of it and saving Graces thereof were given to them and to the Church for Christ's sake and for the Merit of his most holy Obedience unto Death when he should come to perform that Obedience Q Is not the Doctrin of Salvation by Christ Jesus in a true and proper Sense the Gospel of Christ A. Yea. Q. Hath not therefore the Gospel been Preached in all Ages of the World and ever will by which God has ever had a Church in the World and ever will have to the World's end A. Yea Matth. 16. 18. Q. But have they had the Gospel of Christ Preached to them who have had no discovery of Salvation by Christ or free Remission of Sins for his sake either by outward Instruction or inward Revelation A. Nay Q. Do they not therefore greatly Err who Teach that the common Illumination wherewith every Man is Enlighted is the Gospel of Christ yea the whole Gospel without any thing else A. Yea. Q. How are Paul's Words to be understood that the Gospel hath been Preached to every Creature under Heaven Col. 1. 23. A. They cannot be universally understood 〈◊〉 all and every particular Man throughout 〈…〉 who le World more than where in the 〈…〉 within a few lines he said that he 〈…〉 Brethren did warn every Man and teach every Man Col. 1. 28. Yet none can say with any colour of Truth that they did teach every Man that either then lived in the World or had before or since lived in the World the Gospel therefore its being Preached to every Creature or to every Man hath this Sense that without exception the Gospel was Preached to every Man of whatever Nation Kindred or Family where the Gospel came by an outward Ministry Q. Why is the Gospel called by Paul the Power of God to Salvation Rom. 1. 16. A. Because wherever it is faithfully and sincerely Preached it comes not in word only or in a bare Form of Doctrin but in Power and in the Holy Ghost and in much assurance to them who doe sincerely and truly believe it and receive it by which Gospel they are saved 1 Thess 1. 5. 1 Cor. 15. 2. Q. Is the Gospel of the Kingdom to be Preached in all the World before the end of the World come A. Yea as Christ hath expresly foretold Matth. 24. 19. Q. Do they not Preach another Gospel than Christ and the Apostles and Prophets Preached who Teach that the Doctrin and Message of Remission of Sin and of eternal Life and Salvation by Christ Crucified and raised again is no part of the Gospel of Salvation and in so doing bring themselves under the Curse A. Yea Gal. 8. 9. Q. What doth the word Evangel Translated in English Gospel signifie A. A good or joyful Message concerning Christ the Saviour who was born at Bethlehem as the Angel declared to the Shepherds Behold said he I bring you good tidings of great joy that shall be to all people for unto you is born this day in the City of David a Saviour which is Christ the Lord Micah 5. 2. Luke 2. 10. Q. Was it foretold in the Old Testament at what time Christ should come in the Flesh A. Yea in Jacob's Prophecy The scepter shall not depart from Judah nor a lawgiver from between his feet until Shiloh come and unto him shall the gathering of the people be Gen. 49. 10. This Shiloh is Christ who was to come of Judah the Hebrew word Shiloh as the most Learned in the Hebrew Language say signifieth his Son and such a Son as should be born of a Virgin as also it signifieth Peaceful and the most Judicious of the Jewish Writers understand it of the Messiah which is Christ that signifieth Anointed and the word Jesus signifieth Saviour Q. Did the Government among the Jews cease at that time when Christ came in the Flesh A. Yea as both the Scriptures and Writings of the Jews plainly declare for though the Jews had been some time before the coming of Christ under the Roman Government yet their great Council called the Sanedrin had the Power to judge of Life and Death continued unto them until Herod an Alien who was Contemporary with Christ took it away and the Jews confessed that at that time it was not Lawfull for them to put any Man to Death which was a clear fulfilling of

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