Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	holy_a	life_n	6,877	5	4.4602	3	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

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

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

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

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

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

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

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

Humane Nature of Christ formerly blamed by them they may also as freely use the words three Persons or Trinity of Persons Q. Can the Holy Scriptures give to Men any saving Knowledge of God without his Divine Illumination and inward Teaching and Operation by his Spirit in their hearts A. Nay Psal 119. 18. 1 Cor. 2. 12. 2 Cor. 4. 4. 6. Q. Is there not a Knowledge of God given to the Faithful by the Spirit that is beyond all report or demonstration of words by inward spiritual feeling and sense and by spiritual sight and taste and by inward hearing and learning of the Father and by a divine and spiritual savour A. Yea 1 Cor. 2. 9. Acts 17. 27. Ephes 4. 19. Psa ●8 Joh. 6. 45. Heb. 6. 4. 1 Pet. 2. 3. Mat. 16. 23. 2 Cor. 2. 14. Cant. 1. 3. SECT III. Q. WHich are God's Works of Creation A. All things Visible and Invisible the Visible Heavens and Earth the Sea and Rivers and Fountains of Water and all Visible things contained in them Gen. 1. 1. Coloss 1. 16. Q Which are the Invisible Works of Creation A. Angels which are many and Souls or Spirits of Men which also are many Q. Are Devils and unclean Spirits works of God's Creation A. They were not originally created Devils or unclean Spirits but good and pure but they became so by their voluntary transgression 2 Pet. 2. 4. Jude 6. Q Are the Works of God whither Visible or Invisible any part or parts of God A. Nay Q. Are they then distinct Beings though not separate from God A. Yea But such as have a most necessary dependance on God both for their preservation and action Q. Were they Created of any eternally pre-existent matter that did co-exist with him from all Eternity A. Nay Q. How are all things said to be of God A. As the Author and efficient cause of them but not as the material cause Rom. 11. 36. Q Doth not the Scripture sometimes distinguish betwixt things Created and Made A. Yea for things made are made out of a pre-existent matter or subject whereas things created had no pre-existent matter Q. Give some example in the Case A. The Grass Herbs and Trees were made out of the Earth on the third day the Fishes and Fowls were made out of the Waters on the fifth day and the four-footed Beasts and creeping things and Body of Man was made out of the Earth on the sixth day Gen. 1. Q. By whom did God create and make all things A. By his word his eternally begotten Son and Spirit Joh. 1. 2. Ephes 3. 9. Psal 33. 6. Q Was it any difficulty to God to create and make all things A. Nay for he spake and it was done he commanded and they were Created Psal 33. 9. Q. How is it then to be understood that God rested from all his Works which he had made and that on the seventh day A. His resting was his ceasing to Create and Finishing his Works of Creation which he had Created and made in six days Gen. 2. 2. Q. What other Works doth God Work since the Creation A. His Works of Providence whereby he sustaineth and upholdeth all his Creatures ordereth and disposeth and over ruleth them all according to his good pleasure for his own Glory and blesseth them with fruitfulness and increase and especially his gracious Providence throughout over his Church and People Joh. 5. 17. Heb. 1. 3. Pet. 3. 7. Psal 103. 19. 21 Psal 104. Gen. 1. 22. Matth. 10. 29. 30. 31. Deut. 11. 12. Heb. 13. 5. Ephes 1. 11. Rev. 4. 11. Q. What is to be understood by God's Eyes Ears Mouth Hands c. in Scripture A. Not any bodily Members or Parts but his glorious Attributes and Perfections of Wisdom Power and Goodness c. Q. Whence come all Men and Women of all Nations A. They are descended of Adam our Common Father and of Eve our Common Mother by ordinary Generation Acts 17. 26. Rom. 5. 12. Q. In what Estate did God make them A. In his Image and after his Likeness Holy Upright Wise and Good with Dominion over the Creatures Gen. 1. 26. 27. Coloss 3. 10. Ephes 4. 24. Eccles 7. 29. Q. Of what parts did they consist A. Of Soul and Body Matth. 10. 28. Q Was the Soul of the Earth as the Body was A. Nay for God breathed into him the Breath of Life and he became a living Soul Gen. 2. 7. Q. When God Created them Male and Female did he indue them with his Spirit and the Gifts and Graces thereof A. Yea. Q. Where did he place them A. In the Garden to labour in it and to keep it Q. Did he give him a Law of Obedience Gen. 2. 15. 16. A. Yea which was that of every Tree of the Garden he might or should eat but that he should not eat of the Tree of Knowledge of Good and Evil. Q. Why did God forbid him to eat of that Tree A. To try his Obedience as well as for other Causes known to him Deut 13. 3. Exod 20. 20. Q. What was the threatned Punishment if he did Transgress A. That in the Day he eat thereof he should surely Die Gen. 2. 17. Q. Did he Die in that Day wherein he did Transgress A. He Died a Spiritual Death and his Body became Mortal and subject to Sickness and Death John 5. 25. Ephes 2. 1. Q. What was the Spiritual Death A. That he Died unto Holiness and Righteousness lost Communion with God and sell under his Judgment and Wrath Isaiah 59. 2. Rom. 2. 8. Gen. 3. 19. Q. Had he died the bodily Death if he had not sinned A. Nay Q. Did Man need any Cloaths or Garments to cover him had he not Sinned A. Nay For his Body was so endued with Vigor Strength and Honor that as nothing could hurt him of Heat or Cold so there was nothing in him whereof he could be ashamed Psal 8. 5 6 7 8. Psal 49. 12 20. Q. What Effects brought his sin and fall into the World A. It not only brought a Curse upon the Earth but Guilt and Condemnation and a Sinful Defilement and Death both Spiritual and Temporal on all his Posterity Gen. 3. 17. Rom. 5. 12 18. Psal 51. 5. Gen. 8. 21. Rom. 6. 23. Q. Doth the Soul of Man die with the Body A. Nay Matth. 10. 28. 2 Pet. 14. SECT IV. Q. WHO is the Redeemer of lost Men A. The Lord Jesus Christ Job 19. 25. Q. Who is Jesus Christ A. He is the Son of God begotten of the Father and one God with the Father before all Time and Creatures and the Son of Man the Son of David and of Abraham Conceived by the Holy Ghost and Born of the Virgin Mary in the fulness of Time very and true God and very and true Man and yet one Jesus Christ the Word made Flesh Matth. 16. 16. John 3. 14. Matth. 1. 1 20 25. 1 Cor. 8. 6. John 1. 14. Q. How many Natures hath Christ

Objection is oft made by some against the necessity of Faith in Christ as he suffered in the Flesh that Paul said He knew Christ no more after the Flesh how is this Objection to be answered 2 Cor. 5. 16. A. The words after the Flesh do not refer to Christ's Flesh as if Paul had renounced and quite buried in oblivion all Knowledge Faith and Remembrance of Christ's Death and Sufferings in the Flesh and Resurrection the contrary of which is evident from many places throughout his Epistles and particularly from his words a little before in that same Chapter v. 14 15. but his carnal knowledge of Christ such as he had when a Pharisee which was but a knowledge of Christ after the Flesh he did justly reject Q But have not some felt an inward spiritual Fire and had experience of the good Effects of it who are so far from having had Faith in Christ as he outwardly suffered Death in the Flesh that they are prejudiced against it and have openly before many Witnesses opposed it as unnecessary and unprofitable yea hurtful as drawing from the Gift of God within A. As the Law at Mount Sinai Exod. 19 1. 16. 12. 2. 6. was given in Fire on the 50th day after the Children of Israel came out of Egypt so the Holy Ghost was given in Fire on the 50th day from Christ's Resurrection Acts 2. 1. 2. 3. And as these two outward Fires differed so there are two inward Ministrations of Fire as it were two Fires the first Legal the second Evangelical and whatever good Effects the Legal Fire produceth it maketh none the Children of the New Covenant or bringeth to that Perfection and Purification and true and real Sanctification that the Gospel ministration bringeth unto the Effects of the last and first as much differing as Gold and Silver differs from Brass and Iron Q. What is the Everlasting Life A. It is the full enjoyment of God and Christ together with the holy Spirit by Vision Love and Delight together with the complete Glorification of the Souls and Bodies of all the Faithful eternally and without all end in the Kingdom of Heaven and where they shall enjoy the blessed Society of all the holy Angels and glorified Saints Matth. 5. 8. 1 Cor. 13. 12. 1 Joh. 3. 2. Rev. 22. 4. Philip 3. 21. Luke 20. 36. Heb. 12. 22. Q. Is there an Earnest or first Fruits of Eternal Life that the Faithful do enjoy here on Earth in the mortal Body A. Yea John 6. 47. 58. Rom. 8. 23. 2 Cor. 1. 22. 5. 5. Eph. 1. 14. Q. What is that Faith in Christ Jesus whereby the Faithful eat his Flesh and drink his Blood that they may have Eternal Life A. It is not only the assent of the understanding to the truth of Christ as he came in the Flesh and gave his Body of Flesh to be broken and his Blood to be sued for us but is a most chearful ready and free consent of the Heart and Will whereby every true Believer with great desire receiveth accepteth and relyeth upon Christ trusteth and consideth in him and in God the Father through him for remission of Sin Justification and Eternal Life and Salvation and all the Spiritual blessings promised in the Gospel and by which free act of the Will the Faithful chuse God to be their God and Father and Christ to be their Redeemer and Saviour Head and Husband King and Lord as well as Priest and Propitiation for Sin The Believer having thus acted Faith on him is as truly refreshed comforted strengthened fed and satisfied with him as a hungry Man is with Meat therefore by a Metaphor believing in Christ is called an eating of him both which assent of the Understanding and consent and choice of the Heart and Will is wrought in the Soul by the Spirit of Christ by means of the Word and Doctrin delivered in the holy Scriptures and by the like Metaphor it is called a looking to him a coming to him a resting and abiding in him a being joyned to him as the Members are joyned to the Head a being grafted in him Rom. 11. 17. Joh. 15. 4. and built upon him as on a sure Foundation also a being married to him by which Faith as they abide and dwell in him so he abideth and dwelleth in them Heb. 12. 2. Isa 45. 21. 22. Matth. 11. 28. Isa 11. 10. John 15. 7. Eph. 2. 6. 3. 17. 1 Cor. 6. 17. Eph. 2. 20. Rom. 7. 4. Yea not only his Spirit and Life dwelleth in them but he himself the Man Christ Jesus who dyed and rose again by Faith dwelleth in them not by his bodily Presence but by their having him in their constant thoughts and remembrance and in their love and affections as the loving Wife hath her loving Husband in her thoughts and affections when he is bodily absent and as Paul said to the Corinthians 2 Cor. 7. 3. You are in our hearts to dye and to live with you Q. But it is objected by some that they find a difficulty if not an impossibility in it to believe in the Man Christ without them whom they have never at any time heard or seen they cannot frame a conception of him in the mind as the Wife can of the Husband whom she hath both heard and seen and immediately conversed with A. The account that the holy Scriptures give us of him and of his most holy Life and Virtues and wonderful Excellencies doth better help us to frame a Conception of him in our minds as the holy Spirit that we receive from him gives life to that Conception by his powerful Operation in us than if we had only seen him and heard him outwardly as the true and accurate description of a Man's Life and Virtues gives us a better account of him than the bodily sight and hearing of him therefore it was that our Lord said to Thomas Blessed are they that have not seen and yet have believed Joh. 20. 29. There is no Man who hath receiv'd some extraordinary favour from a Person that he hath not seen but by the favour which he hath receiv'd from him he will be helped to frame a very lovely Conception of him in his Heart and Soul And the faithful who had not seen Christ with their bodily Eyes more than we to whom Peter writ unto did both believe in Christ and love him whom they had not seen and rejoyced in him with great joy even joy unspeakable and full of glory 1 Pet. 1. 6. With what dearness of love and affection do we love the Saints whose holy Lives and Virtues are so lively set forth to us in the Scriptures and the holy Martyrs in Church History though we believe not in them But we could not love them unless we had some true Conception or Idea of them for love doth as much require a lively Conception of the Object beloved as Faith requireth a lively Conception of the Object believed Therefore if