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heaven_n	day_n	forgive_v	trespass_n	3,026	5	10.8687	5	true

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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

the Man Christ can be loved without having outwardly seen him or heard him by the same reason he can be believed and trusted in without the outward sight and hearing of him For further Information concerning Baptism and the Supper I refer to my Book called The Arguments c. against Baptism and the Supper Examined and Refuted Printed 1698. The CREED I Believe in God the Father Almighty maker of Heaven and Earth and in Jesus Christ his only Son our Lord who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried he descended into Hell The third day he rose again from the dead he ascended into Heaven and sitteth on the right Hand of God the Father Almighty from thence he shall come to judge the quich and the dead I believe in the Holy Ghost the holy Catholick Church the Communion of Saints the forgiveness of Sins the Resurrection of the Body and the Life Everlasting Amen The Ten Commandments XX. Chap. Exodus I. GOD spake all these words saying I am the Lord thy God Thou shalt have none other Gods but me II. Thou shalt not make to thy self any graven Image nor the likeness of any thing that is in Heaven above or in the Earth beneath or in the Water under the Earth Thou shalt not bow down to them nor worship them for I the Lord thy God am a jealous God visiting the sins of the Fathers upon the Children unto the third and fourth Generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments III. Thou shalt not take the Name of the Lord thy God in vain For the Lord will not hold him guiltless that taketh his Name in vain IV. Remember that thou keep holy the Sabbath day Six days shalt thou labour and do all that thou hast to do but the seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of work thou nor thy Son nor thy daughter thy man-servant nor thy maid-servant nor thy cattle nor thy stranger that is within thy gates For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it V. Honour thy father and thy mother that thy days may be long in the land which the Lord thy God giveth thee VI. Thou shalt do no murder VII Thou shalt not commit adultery VIII Thou shalt not steal IX Thou shalt not bear false witness against thy neighbour X. Thou shalt not covet thy neighbour's house thou shalt not covet thy neighbour's wife nor his servant nor his maid nor his ox nor his ass nor any thing that is his The Lord's Prayer OUR Father which art in Heaven Hallowed be thy Name Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our daily bread And forgive us our trespasses as we forgive them that trespass against us And lead us not into temptation but deliver us from evil for thine is the Kingdom and the Power and the Glory for ever and ever Amen FINIS POST-SCRIPT BEcause I know there are many who will not allow that there is any Light generally in Men but that of meer Humane Reason and esteem any who think otherwise to be Fanatick and Enthusiastical I shall here insert some words out of a Printed Sermon of D. South on Luke 11. 35. vol. 3. which I judge worthy to be noticed well agreeing with what I have delivered in my fore-going Catechism on that Subject Pag. 47. 63. 64. 65. Other Protestant Authors I could cite asserting the same Pag. 68. Vol. 3. Some of the ablest of the Peripatetick School not without countenance from Aristotle himself in the 5th Chapter of his 3d Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold That besides the Native Inherent Light of the Intellect which is essential to it as it is a Faculty made to apprehend and take in its Object after a spiritual way there is also another Light in the Nature of a Medium bearning in upon it by a continual efflux and emanation from the Great Fountain of Light and irradiating this intellectual Faculty together with Species and Representations of things imprinted thereupon According to which Doctrin it seems with great reason to follow That whatsoever interposes between the Mind and those irradiations from God as all Sin more or less certainly does must needs hinder the entrance and admission of them into the Mind and then darkness must by necessary consequence ensue as being nothing else but the absence or privation of Light For the further illustration of which Notion we may observe that the Understanding the Mind or Conscience of Man which we shall here take for the same thing seem to bear much the same respect to God which Glass or Christial does to the Light or Sun which appears indeed to the Eye a bright and shining thing nevertheless this shining is not so much from any essential Light or Brightness existing in the Glass it self supposing that that there be any such in it as it is from the Porousness of its Body rendring it Diaphanous and thereby fit to receive and transmit those Rayes of Light which falling upon it and passing through it represent it to common view as a Luminous Body But now let any thing of dirt or foulness fully this Glass and so much of the Shine of Brightness of it is presently gone because so much of the Light is thereby hindred from entering into it and making its way through it In like manner every act of Sin every degree of Guilt does in its proportion cast a kind of soil and foulness upon the intellectual part of the Soul and thereby intercepts those blessed irradiations which the Divine Nature is continually darting in upon it a little after I will not affirm this to be a perfect exemplification of the Case before us but I am sure it is a lively illustration of it and may be of no small use to such as shall throughly consider it And concerning the donation of a certain determinate number of Persons made to Christ to be his People by an Eternal Compact or Transaction between the Father and the Son by virtue of which Agreement or Transaction he was in the Fulness of Time to suffer for them and to accomplish the whole Work of their Redemption from first to last See pag. 415. of his Sermon on Isa 53. 8. where he hath these following words greatly worthy of notice For to affirm that Christ dyed only to verisie a Proposition That whosoever Believed should be Saved but in the mean time to leave the whole issue of things in reference to Persons so loose and undetermined That it was a question whether ever any should actually Believe and very possible that none ever might and consequently that after Christ had suffered had been striken and dyed for Transgression yet for any thing he had done in all this he might never have had a People this certainly is a strange and new Gospel and such as the Doctrine of our Church seems utterly unacquainted with See pag. 51. 56. of the fore-going Catechisme well agreeing to this ERRATA PAge 14. Line 8. r. invissible p. 16. l. 10. r. Serpent's Head p. 42. l. 27. after Heb. 11. 19. r. A. Yea p. 60. l. 31. r. Isaiah 28. p. 61. sor sy r. say p. 88. l. ult after the begin the Parenthesis p. 7. l. 24. sor is r. are p. 89. l. 16. r. 1 Mac. 4.

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

should bruise his heel and also by the Sacrifices which God taught them to offer which were Types and Figures of Christ's Sacrifice that was to come Heb. 11. 4. Q. Who is here meant by the Serpent A. The Devil according to Revel 20. 2. Q. What is meant by his Seed A. That inward Principle of defilement and Seed of Sin that was then sown by the Devil in our first Parents and through their Loins transmitted to their Posterity and that which is born of it called in Scripture the Old Man and the Body of Sin and Death Q. What is meant by the Serpents bruising the heel of the Woman's Seed A. That by means of the Devil who instigated the Jews against him Christ should suffer Death in his Manhood Nature but his Head that is his Godhead neither did nor could suffer any thing Q. What is meant by the Woman's Seed his bruising the Head of the Serpent A. His Victory over the Devil by his Resurrection from the Dead and that by virtue of his Death and Resurrection the Power of Christ by his Spirit in all the Faithful should destroy the Devils Power and Kingdom of Sin flay the Old Man and Crucifie the Body of Sin in them and in due time wholly deliver them from Sin and all the effects an● 〈…〉 ●equences of it Heb. 2. 14. Coloss 2. 15. 1 〈…〉 Q. When are the ●●●●●ful to be fully and completely delivered from all the effects and consequences of Sin A. At the Resurrection of the Dead at which time that first promise shall have its full accomplishment 1 Cor. 15. ●4 Q. What places of Scripture prove that the Sacrifices under the Law were Types of Christ's Sacrifice and that the Blood of those Sacrifices signified the Blood of Christ by which remission of Sin is obtained A. There are divers as Colos 2. 16. 17. Heb. 8. 5. and 9. 9. 23. and 10. 4. 5. 6. 7. 8. 9. 10. 11. 12. 16 17. Q What is meant by that place in Zach. 9. 11. As for thee also by the blood of thy Covenant I have sent forth the Prisoners out of the Pit wherein is no water Is not that Blood the Blood of Christ that was to be shed and was accordingly shed when he suffered on the Cross by virtue of which all the Faithful who once were Satan's Prisoners are translated out of his Kingdom of Darkness fitly signified by the Pit wherein no Water is and brought into the Kingdom of the dear Son of God where is Righteousness Peace and Joy Light Life Love and Liberty and where Springs of living Waters flow A. Yea Colos 1. 13. Rom. 14. 17. Isaiah 12. 3. Q. Was not the Passover a Type of Christ and as the Exod. 12. 7. Blood of the Slain Lamb being sprinkled on the Lintels and Posts of the Doors of the Israelites saved them from the destroying Angel so doth not the Blood of Christ the Lamb of God that was slain for us sprinkled on our Hearts and Consciences not by any visible or material application but by Faith applyed to us save us from the Wrath of God and destruction A. Yea 1 Cor. 5. 7. 8. Heb. 12. 24. 1 Pet. 1. 2. Heb. 10. 22. Q. As the Israelites were to eat the Flesh of the Passover so are not the Faithful not by a bodily eating but by Faith to eat the Flesh of Christ's slain Body that they may have Eternal Life A. Yea John 6 53. Q What places of Scripture prove that Christ was to be a Priest and that the Priesthood of the Law and first Covenant was to end and give way to Christ's Priesthood that is unchangable and to remain for ever A. Psal 110. 4. The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedeck compared with Heb. 7. 11. 12. 24. Q. How is Christ a Priest for ever seeing the Sacrifice of himself he did offer but once when he suffered Death on the Cross and by one Offering once offered he hath for ever perfected them that are sanctified Heb. 7. 27. Heb. 9. 28. Heb. 10. 14. A. Because the virtue merit worth and efficacy of that one Offering once made was sufficient for the expiation and taking away the guilt of the Sins of the Faithful from the beginning of the World unto the end of it Heb. 9. 15. Q. How is Christ a Priest after the Order of Melchisedeck A. Because Melchisedeck which signifieth King of Righteousness was not only a King but a Priest also so Christ is both King of Righteousness and King of Salem which signifieth Peace and also a Priest and as Melchisedeck's Priesthood did far excel the Priesthood of Levi so doth the Priesthood of Christ far excel it Q. In what respects doth Christ's Priesthood excell that of Levi and differ from it A. In many respects as they are excellently set forth in the Epistle to the Hebrews Cap. 7. 8 9 10. As First Christ arose a High Priest out of the Tribe Judah 2. He was made by Oath 3. Not after the Law of a carnal Commandment but after the power of an endless Life 4. These of the Levitical Priesthood offered many Sacrifices yearly for Sin but Christ our High Priest offered Himself a Sacrifice but once 5. They were sinners themselves and needed to offer for their own Sins as well as for the Sins of others but Christ was without all Sin and only offered the Sacrifice of Himself for the Sins of others not only for the Jews but for the whole World 6. By reason of death they were not suffered to continue but Christ continueth for ever having once dyed he dyeth no more 7. They offered the Bodies Fat and Blood of Beasts but Christ offered up his whole Body of Flesh and Blood together with his Soul an Offering for our Sins 8. Their Offerings were but the Figure Type and Shadow his was the Substance and thing signified 9. Christ by virtue of his Priesthood was made surety of a better Testament and of a better Covenant which was Established upon better Promises 10. None of all their Offerings could take away Sin or purge the Conscience from Sin but this his Offering once did to all that sincerely believe and repent of their Sins 11. The High Priest on the day of Atonement being the 10th day of the 7th Month every Year entred the Holy Place made with Hands but Christ our High Priest by his Atonement hath entred into Heaven it self and hath made open and manifest the way thereunto unto all true Believers and Followers of him 12. The Jews paid the Tythes or Tenths of their Increase to the Priests and Levites and they paid out of their Tenth a Tenth to the High Priest but the true Christians which are the true spiritual Jews give both themselves and their All to Christ their High Priest and are ready to serve Him and his Gospel with their All for the propagation and service of his Gospel and if need

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

in all Men and more specially in the Faithful it being generally acknowledg'd not only by Christians but by Heathen Poets Orators and Philosophers that God and his Word and Spirit is in all the Creatures and as it is said in the Book called Wisdom Gods incorruptible Spirit is in all things Wisdom 12. 1 So that there is no Goodness or Virtue or Excellency that is in either Stone Metal Vegetable or Animal but God is the Author and first Cause of it and that not as at a distance or without things only but as near yea so near that as God is in all things so all things are in him and in him we live and move and have our Being and therefore as God is Light essentially in and to himself so by an easie Metonymie God and Christ may be said to be a Light to and in all Men as the Cause and Author of all the Light that Men have universally and more especially he is in and to the Faithful their Light as David said The Lord is my Light and my Salvation Psal 27. 1. enlightning them with greater and more high and noble Illuminations and Lights than he doth other Men and so is a true Cause of their Salvation as their Light in them but not the only Cause as within them but also as in Christ God-man without them and together with him their great High Priest Mediator Advocate Head of divine Influence and spiritual Nourishment c. Q. But if God and Christ be a Light in Men then what need is there of any thing else without Men What need of Christ God-man without them to enlighten them seeing they have God and Christ in them A. The Presence and In-being of one Cause takes not away the Influence Virtue and Operation of another Cause as it were a false Argument to say God is in a Field of Earth as the great Cause of its fruitfulness and therefore that Field will produce Corn without Seed and without Dew and Rain from Heaven and without the Influence of the Sun all which are external second Causes even as false it is to argue God and Christ considered as the Word is in every Man and in the Saints and Operates in them therefore they need not Christ considered as God-man the Word made Flesh their High Priest Mediator Advocate and Propitiation in Heaven without them or any influence of heavenly Dow Rain or Warmth from him that Sun of Righteousness in whom the Fulness of the Godhead dwells bodily who is full of Grace and Truth and of whose Fulness as said John we all receive and Grace for Grace Q. I● it not therefore a great Error in them who blame that assertion that the Light Within whether in Saints or Heathens is not sufficient to Salvation without something else that something else being understood to be the Man Christ who is both God and Man and the Sacrifice of himself by his Death on the Cross his Resurrection Ascension and Intercession for us in Heaven all which are something else than the Light Within whether in Saints or Heathens A. Yea and 't is a downright setting Deism and Hethenism in opposition to Christianity and a subversion of it Q. But did not Christ say to Paul 2 Cor. 12. 9. My grace is sufficient for thee and was not that Grace in Paul and if sufficient what need any thing else A. The Grace of Christ was in Paul but in measure and in Christ in all fulness and tho' the present measure of Grace that was in Paul was sufficient for that present time yet not without Christ as a Man's Hand is sufficient to handle a Pen and Write or do other Work but not without the Man himself nor was that measure sufficient for all time to come but Paul needed a daily supply of more Grace out of Christ's fulness as the Bread we received last Work and the Drink we then drank will not satisfie us now without a new supply of daily Bread and Drink so nor will the measure of Grace given the last Week or Day suffice to Day but we need daily to pray in respect of our spiritual Bread from Heaven Give us this day our daily Bread or as some think it better translated Give us this day the Bread of our Sustinence or Sustentation Q. Hath the Grace of God and of Christ then as it signifieth an inward Principle that he giveth to Men its several measures A. Yea it hath as Paul said to every of us ●s Grace given according to the measure of the Gift of Christ Eph. 4. 7. Q. Hath the Spirit of God any measures or parts A. Properly speaking nay For the Spirit of God is one and the same Infinite Being with God and God has no Measures Parts nor Passions Q. Is then the Grace of God a distinct thing from the Spirit of God A. Yea though not divided or separated there-from Q. How then are we to understand that manner of Speech used by some that one hath a greater or lesser measure of the Spirit than another A. Not as with respect to himself but with respect to the Gifts and Graces thereof also when the Spirit is said to be quenched that cannot be understood of the Spirit himself but of his Operations Q. How is the Scripture to be understood that saith the Holy Ghost was sent down by Christ upon the Apostles for seeing the Holy Ghost is that Infinite Spirit and is every where present he is not capable of any local motion of Descent or Ascent A. That Descent is also to be understood not with respect to himself but his Gifts and Graces Q. What are the saving Graces and Gifts of Christ and of the Holy Spirit Are they not an inward Seed and Principle of a spiritual and holy Life the same that John calls the Seed of God 1 John 3. 9. and Peter the Incorruptible Seed of which the Children of God are Born 1 Pet. 1. 23. containing all the Virtues Graces and Fruits of the Spirit in it Seminally as Faith Hope Love Temperance Patience Humility Meekness c. Even as the several Parts and Fruits of a Tree are contained in the S●●d o● it which Seed is by Christ Jesus infused into the Souls of the Faithful to be in them a Principle of spiritual Life and of holy Living and Acting A. Yea. Q. But is not the Word and Doctrin of the Gospel outwardly Preached called the Seed by Christ himself Matth. 13. 19. A. It is so called partly Metaphorically and partly by a Metonymie where the Thing containing receives the Name of the thing contained the External Word and Doctrin being as it were the Conduit whereby the Seed of God's Grace is conveyed into the Soul and whereby that Seed doth Operate in the Souls of Men for their Regeneration who receive it with Faith and Love Q. How and whence have the Faithful the Holy Spirit given unto them of God Is it not by and through Christ considered