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lord_n	day_n	resurrection_n	sabbath_n	11,414	5	10.0655	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

be and occasion requireth freely to give more than the Jews gave for the service of the Gospel Q. What is signified by Christ's descent into Hell according to the words of the Creed commonly call'd the Apostolical Creed and the 10th Psalm Thou wilt not leave my Soul in Hell A. That he remained in the State and Condition of the Dead all that time betwixt his Death and Resurrection in which interval of time he did further Conquer and Overcome the Powers of Hell and Death and made a glorious Triumph over them both at his Death and after his Death being free among the Dead Psal 88. 5. And at his Resurrection and Ascension into Heaven having led Captivity Captive Psal 68. 18. Q. How or in what Sense did he lead Captivity Captive A. By his powerful and victorious Conquest over the Devil Death and Hell having loosed the pains of Death it being impossible he could be held or detained by them He overcame the Devil and all his Angels who had Captivated so many Souls and made a Captive of him by means of which many Thousands of many Nations by the Power of Christ through the Preaching of the Gospel soon after Christ's Ascension were rescued from the Devil's Bondage and from serving him by their abominable Idolatries and other vile Sins and Lusts and became Servants of God and of Christ and by the same Victory then obtained the Kingdom of Sin and Satan will be more and more weakned until it be utterly destroyed and the Kingdom of God and Christ in Truth and Righteousness and Holiness advanced until its perfect State Q. Was the Guilt of our Sins laid upon Christ and imputed to him when he suffered Death for our Sins A. As Guilt signifieth obligation to Punishment it was laid upon him and imputed to him but not strictly and properly speaking as it signifieth the blame or the culpableness of them As when that Grocian King with his free consent and desire suffered Punishment for his Son to lose one of his Eyes for his Sons Adultery another Eye being taken from his Son that the honour and justice of his own Law might be preserved yet who will say that the blame of his Son's Crime was his or that he was blame-worthy on that account Q. How is that place of Scripture to be understood Is 53. 9. With his Stripes we are healed Were not these Stripes his Sufferings both of Soul and Body as Man that he suffered without us A. Yea with or by which we are healed because they were of that merit and efficacy that by them he procured and purchased that inward Virtue and Grace to be given us by which the Wound and hurt that Sin had given us is healed and by means of which that pure healing Balsam and Oyl comes from him into our Souls for their healing Q. What Figure or Type of this was given in the Old Testament A. The beaten Oyl that by the beating and bruising of the Olive came out of it which was commanded together with the fine Flower that came out of the Wheat by its being ground to be offered with the daily Sacrifices and 〈◊〉 the Wine that was to be offered with the 〈…〉 ring which was the Blood of the Wine 〈◊〉 after it was pressed also the Water that 〈◊〉 out of the Rock being struck by Moses 〈…〉 that refreshed the Israelites when they were ready to dye for thirst hath the like 〈◊〉 ●…tion the beaten Oyl the fine Flower and the Wine in these Offerings did all of them signifie as well as the Water that came out of the Rock when struck by Moses's Rod the healing nourishing and refreshing Vertue of Christ's Grace which is given us by his Sufferings Exod. 29. 38 39 40 41. Q. Is it not therefore a gross perversion of that place of Scripture to understand by the Stripes of Christ wherewith we are healed as some have understood them the Stripes wherewith Men by their Sins stripe Christ in themselves wound and bruise him as some affirm or yet the stripes that he The Light Within giveth them in their Consciences when they sin A. Yea. Q. Did Christ's Body in the Grave see Corruption A. Nay Acts. 2. 31. Q. Did it really rise on the third day A. Yea. Q. Was it his real Body which appeared to his Disciples after his Resurrection which spoke unto them and did Eat and Drink with them A. Yea. Q. What Sign or Figure of Christ's Restirrection in the third day did Christ himself give out of the Old Testament A. The Sign of Jonas Matth. 12. 39 40. That as Jonas was three days and three nights in the Whale's Belly so should the Son of Man be three days and three nights in the heart of the Earth Q. What Figure in the Old Testament did signifie that Christ should rise from the dead on the first day of the Week being the next day after the Sabbath and be the first Fruits of the Resurrection A. The sneaf of the first Fruits of their Harvest Levit. 23. 10. 11. which they were to bring to the Priest and which he was to wave before the Lord on the morrow after the Sabbath that answers to the first day of the Week wherein Christ rose from the dead and became the first Fruits of them that sleep Q What signified the waving of the Sheaf A. The waving of it was the Priest's moving it Southward and Northward Eastward and Westward signifying the Redemption and Salvation of all the Elect by Christ Jesus from the South North East and West Parts of the World called the four Winds of Heaven Luke 13. 29. Q. What other Type in the Old Testament signified our Redemption by the Death of Christ our high Priest A. The Release of the Man-slayer out of the City of Refuge by the Death of the high Priest so that he had liberty to return to his ancient Inheritance Q. What did the year of Jubilee that was each fiftieth year signifie wherein they had their former Inheritances restored after they were sold A. Our Restoration by Christ who came in the fiftieth Generation from the Flood of Noah which was as a beginning of the new World for from Arphaxad who was the first that was born after the Flood to Abraham are eight Generations and from Abraham to Christ forty two Generations making in all fifty Generations Gen. 11. 12. Matth. 1. 17. Beside what Mystery lyeth hid in the number Fifty Q. Is it not a great Error in them who say that Christ 's Body evanished or was changed in Substance and did not ascend but another Body in its place and stead A. Yea. Q. What is the hurt and evil Consequence of that Error A. It overturns not only all the Ground of the Hope of the Resurrection of our Bodies but of our whole Salvation for it Christ be not risen they that are sallen asleep in Christ are perished and all their Faith is vain and Preaching vain and all Men are yet

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

and also in commemoration of the six days work of Creation and the 7th day of Rest the first day of the Week being one day in seven A. Yea. Q. What Reasons are to be given for the Observation of the first day A. The example of the Faithful in the Apostles days whereof we have divers Testimonies in Scripture and the constant practice of the Church in 〈…〉 ever since As also that the Lord's day mentioned by John in the Revelation whereon he had his Revelation was esteemed by the Ancient Christians that lived near to the Apostles days to be the first day of the Week as Justin Martyr plainly testifieth and that on that day the Faithful met for the solemn Worship of God and it was called the Lord's day not simply because our Lord arose on that day but because he commanded it to be kept in commemoration of his Resurrection as the Supper is called the Lord's Supper because he commanded it in commemoration of his Passion and Christ honoured the first day above others with his appearing several times to his Disciples after his Resurrection before he Ascended on that day and on that day gave the Holy Ghost being the fiftieth day from his Resurrection which did fall on the first day and still so falleth Matth. 28. 1. John 20. 1. 19. Acts 20. 7. 1 Cor. 36. 2. Rev. 1. 10. Q. Are not also solemn times of thanksgiving to be observed by the Faithful where not only in Private but in Publick Assemblies they ought to give thanks to God for solemn and more than ordinary Mercies Deliverances and Preservations A. Yea Exod. 5. 1. c. Jerem. 30. 18. 19. Dan. 4. 35. 36. 37. Rev. 5. 9. Rev. 15. 3. 4. Rev. 19. 1. 2. 5. Nehem. 12. 27. John 10. 22. compare Mar. 1. 4. 52. 53. 54. 55. 56. SECT XII Q. WHat is the Catholick Church A. It is the whole Multitude of the Faithful where-ever to be found having one Faith one Lord one Baptism who are one Body though many Members having one Spirit and Hope of their Calling and one God and Father over All through All and in them All Eph. 4. 45. 6. Q. What are the best marks of the true Church A. Purity of Doctrin a due and right observation and practice of all the Institutions and Ordinances of Christ under the Gospel and Holiness of Life and Conversation Matth. 7. 24. Eph. 2. 20. 21. 22. Q. Are Hypocrites and bare formal Professors who have nothing of the inward Life and Power of Religion Members of the Church A. Nay as the Tares are not Corn yet as the Tares are mixed oft with Corn and until the Harvest hardly discernible from the Corn Matth. 13. 38. so there may be and are Hypocrites mingled among the Faithful under the same visible Profession with them like the foolish Virgins among the wise Matth. 25. 2. And such until they discover themselves either by Words or Deeds that are scandalous neither can nor ought to be rejected or disowned upon whatever pretence of a Spirit of discerning but the Rule that Christ has given is to be kept to to judge the Tree by its Fruit Matth. 7. 16. And whatever inward sense or discerning Men have or think they have they ought to have it to themselves as Paul said in a certain Case of Faith Rom. 14. 22. and accuse none but such whom they can prove guilty by their Words or Deeds and that by credible Witnesses Q. Is every error in Judgment or fault in Practice sufficient ground of disowning or rejecting a Person from being a Member of the Church of Christ A. Nay but such Error or Errors as oppose some Fundamental Doctrin of the Christian Faith and such evil Practice as is scandalous Philip. 3. 15. 16. Q. Ought we not therefore to receive one another as Christian Brethren and have mutual Charity and in that Charity Worship God together tho' differing in judgment in lesser matters endeavouring to become all things to all Men so far as the Truth and a good Conscience doth permit us A. Yea 1 Cor. 19. 20. 21. 22. Q. Is it not therefore a great Sin to be so uncharitable as to revile others by base and reproachful Names calling them the World Children of the Devil Idolaters false Worshipers who may be and are as good and possibly better Christians than our selves and can demonstrate that they are so by their Words and Works A. Yea 1 Tim. 6. 4. Rom. 14. 10. 1 Cor. 6. 10. Q. Ought any Men to be received or owned to be Members of the Church of Christ who do not give some proof of their Christian Faith by the confession of their Mouth and good conversation before they be received and owned A. Nay 1 Tim. 6. 12. 13. Heb. 3. 1. Heb. 4. 14. 10. 23. 2 Cor. 9. 13. Q. Wherein doth the Communion of the Faithful consist A. Partly in Internals and partly in Externals Q. How doth it consist in Internals and in what A. In the Communion of the Gifts and Graces of God Philemon 5. 6. 7. whereby they are mutually edified refreshed and strengthned by and with one another through their partaking of one and the same Holy Spirit by their union with Christ their one Head and one with another from which Head the whole Body fitly joyned together and compacted by that which every Joynt supplyeth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying it self in Love Eph. 4. 16. And from which all the Body by Joynts and Bands having nourishment ministred and knit together Increaseth with the Increase of God Col. 2. 19. Q. Which are these Joynts and Bands A. Every one of the Faithful but most especially the most Eminent for Knowledge and Piety and ministerial Gifts such as the holy Prophets and Apostles were and such as their true Successors are who succeed them in the same Doctrin Spirit and holy Life Q. How doth it consist in Externals and in what A. In the profession of the same Faith and visibly joyning together in Christian Assemblies to hear the Doctrin of the Gospel Preached Worshiping God together with Prayer and Thanksgiving and in the due Practice and Observation of Christ's Institutions and Ordinances under the Gospel also in mutual acts of Piety and Charity Q. Is Fasting any necessary duty to be performed by the Faithful under the Gospel A. Not simply by or for it self but as it is a help to prepare and dispose them for more solemn Prayer Humiliation and Confession of Sin either in Private or Publick when some more than ordinary Occasion or Providence requires it or some more than ordinary Service is proposed for the good of the Church in general or some Member or Members in particular Matth. 6. 17. 18. Acts 13. 2. 3. Jonah 3. 5. SECT XIII Q. WHat other publick and visible Institutions and Ordinances hath Christ appointed to be practised by the Faithful beside the preaching

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.

or Voice or Written Q. Why is Christ called the word A. Because as the Word or Speech of a Man makes known his Mind and Will to the Hearers and is the Interpreter of his Mind so Christ the Essential and Eternal Word makes known the Mind and Will of God to Angels and Men and is the Interpreter of his Mind and Counsel unto them Which as he did from the beginning by his Holy Inspirations in the Prophets so especially when that Word became Flesh and delivered the Mind and Will of God most fully and clearly by the words of his Mouth in his Body of Flesh upon Earth Q Doth the Scripture contain all things belonging to Faith and Practice A. Yea 2 Tim. 3. 15. SECT II. Q. WHat doth the Scripture teach us concerning God A. That he is a Spirit of Infinite Understanding Power and Goodness unchangeable without beginning or end Omniscient Omnipotent Omnipresent Merciful and Gracious and long Suffering Faithful Just and Holy that he is Light and in him is no Darkness at all the Fountain of living Waters the one only living and true God without Body Parts or Passions John 4. 24. Psal 147. 5. Psal 62. 11. 1 Chron. 29. 11. Gen. 17. 1. Rom. 1. 20. Rom. 2. 4. Psal 31. 19. Mal. 3. 6. Psal 33. 11. Psal 139. 1. to 12. Exod. 34. 6. 7. Deut. 32. 4. Deut. 7 9. 1 John 1. 5. Jerem. 2. 13. Deut. 4. 6. Jer. 10. 10. Numb 23. 19. Q What doth the Scripture further teach us concerning God A. That this one God is the Father the Son and the Holy Ghost and these three are one God one Essence and Being equal in Wisdom Goodness Power and Glory 1 John 5. 7. Q. How are these three distinguished A. By their relative Attributes and Properties Q. What is the relative Attribute and Property of the Father A. That he hath begot the Son from everlasting before all Ages and Times and before all Creatures but he himself is begot of none Prov. 8. 22. Psal 2. 7. Prov. 30. 4. Micah 5. 2. Q. What is the relative Attribute and Property of the Son A. That he was begot of the Father alone from all Eternity or before all Ages and Times and Creatures and therefore he is called his only begotten Son and the word that was in the beginning with God and that word was and is God John 1. 1 14. John 17. 5. John 8. 42. Q. What is the relative Attribute and Property of the Holy Ghost A. That he hath proceeded from the Father and from the Son from all Eternity and before all Ages and Times and Creatures and therefore he is called the Spirit of the Father and of the Son John 15 26. John 16. 8. Q. Is it not therefore a great Error in them who say these three are only distinct in Name and are only three Manifestations and Operations in Time A. Yea. Q Doth the Scripture call them three Persons A. Though the express Names of three Persons are not in the Scriptures yet the equivalent to these Names are in the Scriptures for Personal Acts and Properties are attributed to them distinctly in Scripture the Father is brought in saying Thou art my Son this day have I begotten thee Psal 2. 7. Here is I denoting the first Person who is the Father and thou and thee denoting the second Person who is the Son Again the Lord said unto my Lord sit thou at my right hand until I make thy enemies thy footstool Psal 110. 1. Here is I the first Person who is the Father speaking to the Son who is the second Person Again the Father is said in Scripture to know the Son and the Son is said to know the Father and the Father is said to love the Son and the Son is said to love the Father Matth. 11. 27. John 3. 35. John 14. 31. Now to know and love are personal Acts and Properties and can belong to none but distinct Persons also the Father is said to give the Son and to send the Son and the Son is said to be given and sent of the Father or to proceed or come from the Father and the Holy Ghost is said to hear and to speak and is sent both by the Father and the Son and the Spirit is said to search all things even the deep things of God all which are Personal Acts and Properties and plainly denote three Persons John 16. 13. 1 Cor. 2. 10. Q. But as Peter James and John are not only three Persons but three distinct and separate Men why are not the Father the Son and the Holy Ghost if they be three Persons three Gods A. Because Peter James and John are three separate Persons having three distinct separate Beings and Essences and are in three distinct separate Places having three distinct separate Minds and Wills therefore they are three distinct Men but the Father the Son and the Holy Ghost are not three distinct separate Persons having distinct Beings and Essences in distinct and separate Places and having distinct Minds and Wills but they have one Essence Mind and Will and where ever one is there is the other the Father the Son and the Holy Ghost are in all things and over all and through all and their Operations and Effects in and over all the Creatures are the same the Father worketh all things by the Son and the Father and the Son work all things by the Holy Spirit Q. What is the true English of the word Trinity A. Three and one from the compounded Latin word tri unit as signifying God to be one in Essence and yet to be three not in Essence but in their Personal and Relative Attributes and Properties Q. Is there then any just occasion of Offence to say the Father the Son and the Holy Spirit is the Holy Trinity A. Nay Q. Whence then hath come so great Offence in some to find fault with those sound words as Trinity and three Persons A. It hath partly come in some from their not understanding the true signification of the words and it hath partly in others come from too great a scrupulosity because they are not express Scripture words whereas those very scrupulous Persons use many other words in giving the account of their Faith and Principles that are not express Scripture words and in others it hath come from a prejudice against the true Doctrine and Faith of the Mystery it self not only denying the three Persons but denying any distinction betwixt them other than three Names or three Manifestations and Operations in time and lastly in some it hath come from a Spirit of contradiction affecting singularity and to seem wiser than others whereof many other instances can be given in other Cases and particularly their finding fault with the word Humanity or Humane Nature of Christ which of late these very Persons have owned so that it may be expected that as they are become so tame and conformable to own the word Humanity and

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

Gen. 18. 27. Gen. 32. 10. 1 Thess 5. 17. 1 Cor. 14. 15. Heb. 12. 28. Jam. 5. 16. Q. Is not private Prayer alone by our selves in secret a necessary duty daily to be practi●ed by us A. Yea Matth. 6. 6. Q. Is not also Prayer with others in Families and especially in publick where the Faithful meet together a necessary Duty A. Yea Jerem. 10. 25. Matth. 18. 20. Acts 13. 3. Q. What are the things for which we are chiefly to pray A. They are briefly contained in that excellent form of Prayer which Christ taught his Disciples saying Our Father c. all other Prayers throughout the Scriptures containing nothing for substance but what is comprehended in that Prayer and may be reduced to some Head thereof Matth. 6. 9. Q. Is not external Worship with our Bodies and outward Man as Vocal Prayer with our Mouths and the reverend behaviour of our Bodies as in bowing kneeling standing when we Worship God with Prayer and Thanksgiving a necessary part of Worship as well as the internal of the Heart and Mind and commanded of God 1 Cor. 6 20. Eph. 3. 14. Rom. 15. 6. A. Yea. Q Is it necessary and proper for the best of Men to confess their Sins and pray for forgiveness of them A. Yea 1 Joh. 1. 9. Q. Why should they pray for forgiveness of Sin who have receiv'd it already A. They have the same cause as to pray for their daily Bread who have it already beside that the great and most solemn and publick forgiveness of Sin is yet to come at the day of Judgment And the frequent sinful defects and imperfections that we fall into as James said In many things w● offend all require and call for our frequent confession and asking of God the forgiveness of our Sins Acts 3. 19. James 3. 2. Q. For whom are we to pray A. Not only for our selves but for all Men for our Enemies for our Friends and Relations and Neighbours for the King and all in Authority for the whole Church of God and all the Faithful every where and for all such of God's Elect as are yet unconverted and scattered that they may be converted and gathered for the prosperity and success of the Gospel that Truth Righteousness and Peace may be advanced Error and every false Way brought down Deceivers may be discovered and the Deceived recovered and reclaimed 1 Tim. 2. 2. Psal 51. 18. Psal 7. 9. Matth. 5. 44. 2 Thess 3. 1. Q. Doth the Spirit of God teach us to pray without all outward means of Instruction or use of the holy Scriptures A. Nay but in the use of them the Spirit of God working Faith in us and inflaming our Hearts with fervent Love and Affections wherein the very Substance and Life of Prayer doth chiefly consist and bringing to our remembrance words of the holy Scripture or the matter thereof sutable to our present states and conditions Q. But doth not the Spirit at times give new words to a Man that has a spiritual Gift of Prayer A. Not new coined words for that would be a new I anguage but the Spirit may and doth at times help a Man to apply and accommodate words already in use both Scripture words and others sutable and seasonable to the matter of his Prayer Q. Must be who prayeth by the Spirit every time that he prayeth use variety of different Expressions A. This is not always needful for Christ who had the Spirit above all Men that ever were or shall be prayed three several times using the same words Matth. 26. 44 Mark 14. 39. Q. Is there not a true Prayer of the Mind and Heart that is very acceptable to God and also very profitable to the Faithful when they do not utter audible words and there is not a proper season to utter them A. Yea as the Scriptures plainly testifie Lam. 2. 18. Gen. 24. 45. 1 Sam. 1. 13. Q. Is there not also a true Prayer in the Hearts of the Faithful very frequently without all words so much as conceived in the Mind as a Man may feel a hunger and thirst after Meat and Drink without saying in his Heart that he is hungry or thirsty A. Yea which Prayer is the true Spiritual hunger and thirst after God and Christ to enjoy still more and more of his Love Life and Holiness and is the continual motion and ascent of the Soul unto God and Christ by Love and Desire and is the most principal thing in Prayer which is oft without all words either outwardly expressed or inwardly conceived and after this manner the Faithful pray continually and without ceasing as the Heart is in a continual motion by the natural Life that is in it so the Mind and Soul of every Faithful Man is in a continual motion by the spiritual and divine Life of God and Christ in it that it may still more and more approach to God and be made conformable to him Psal 42. 1. 2. Psal 63. 8. Q. Though the Faithful are not to expect any new Articles or Doctrins of Faith to be revealed unto them by the Spirit nor any new Laws or Rules of moral Life but what are contained in the Scriptures yet such as are spiritual and holy Livers and walk with God in their daily Conversation both as to the exteriour and interiour part of it with great exactness diligence and circumspection regarding God and the leadings and guidings of his Spirit that leads into all Truth according to the plain Institution and Rules of the holy Scripture both in Faith and Practice may they not hope pray and wait for and certainly find clear and certain dire●tions of God's holy Spirit in their Hearts and Souls which they may certainly know to be such to direct and guide them safely and comfortably in the contingent and doubtful affairs and intricacies of humane Life respecting matters in themselves indifferent neither commanded nor forbidden in Scripture which oft cannot be resolved by the best dictates of meer humane Reason helped and assisted by general Rules of moral Prudence and has not the experience of many good and holy Men in all Ages confirmed the truth of it and are there not Promises of God in the Scripture that he will give such direction and guidance to such whom he counts worthy of it and who in Faith and Humility pray and wait for it A. Yea although it is great presumption in any that are but Carnal and lax in their manner of Life to expect such inward Direction Counsel and Conduct for which see the following Scriptures Psal 37. 23. Prov. 3. 58. Prov. 4. 12. 8. 9. Jam. 1. 5. Q. Ought not the first day of the Week on which our Lord Rose from the Dead be observed and kept so as to be solemnly set apart for the Service and Worship of God both in Publick and Private with abstinence from servile Labour and from worldly Affairs both in commemoration of our Lord's Resurrection on that day