Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	place_n	5,553	5	4.7190	4	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

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

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 of 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 London Printed for Brabazon Aylmer at the Three Pigeous in Cornhill over-against the Royal Exchange 1698. To The READER Friendly Reader THere are a few things of which I thought fit to give thee notice in relation to the following Treatise First If thou happen to find some few things in it asserted which touch not any of the great Doctrins of the Christian Faith that do not seem well to consist with some passages in some of my former Books I desire thee to reckon them among the things since Retracted by me in my late Book of Explications and Retractations Printed in the Year 1697. which I have done with a sincere Conscience God having been graciously pleased of late times further to enlighten me I know not one thing here delivered in this Treatise that may seem to have any inconsistency with any of my former Books but is contained within those Retractations as to Matter and Substance As to the Doctrin of the holy Trinity namely the Oneness of the Essence of the Father the Son and the Holy Ghost and their true distinction by their Relative Attributes I thank God I have always had the sound Faith thereof wherein I have fully agreed with all Orthodox Christians in opposition to either Arianum or Sabellianism or any other Heretical Opinion but I acknowledge my weakness in being too scrupulous to own the manner of expressing that distinction by calling them three Persons as other sound Christians upon good ground have called them the which scruple upon good consideration and advisement I have now laid aside and have found freedom to use those terms with all other Orthodox Professors of Christianity for reasons sufficient as I judge I have given on that Head in my following Treatise but this doth not argue in me any change of my Faith seeing as my former Books sufficiently testifie I had the same Faith formerly as touching that great and glorious Mystery that I now have And providing that any do own the truth of the Mystery though they scruple to use the terms of Three Persons I agree with many other charitable Christians not to impose those terms upon them or to charge them with Heresie simply for their scrupling the terms though a needless and singular scrupulosity without any just ground is no wise commendable in any but such who seek to cloak their gross Error by only pretending a scrupulosity to use the terms as the Arguments that stand on Record in Print to this day never Retracted by them evidently prove who have argued not only against the Names or Terms Three Persons but against their being Three and against any distinction betwixt them other than Nominal or in Manifestations and Operations in time are no wise excusable until they retract their former Error For thus they have argu'd as it stands in some of their Printed Books Either they are three nothings or three somethings if three somethings they are three Gods And why should they scruple the word Persons more than the word Trinity since after great Cavillation against Trinity as well as Persons for their not being express Scripture Words some of chief Note among them have said in Print they own the Scripture Trinity and surely they were never desired to own any other nor blamed for not owning any other It is most certain that all the other parts of Christian Doctrin are built on this great Fundamental that the Father the Son and the Holy Ghost are one God having one Essence and yet truly distinct in their relative Attributes and Properties and to deny their true distinction is fully as great an Error as to deny the Oneness of their Essence and Godhead nor can the true Christian Faith be ever truly taught or understood without that Doctrin therefore it was that Christ commanded his Apostles to Baptise all who should become his Disciples in the Name of the Father the Son and the Holy Ghost which to be sure they would not do before they did in some measure instruct them in the knowledge of this great Mystery From which it is evident that the Doctrin it self is a main Fundamental of the Christian Religion the denyal of which is a plain overthrowing of the Christian Faith as is likewise the denyal of the Twofold Nature of Christ the one of his Godhead the other of his Manhood by a personal Union constituting one Christ which I have always sincerely believed whereof my former Books are a sufficient witness without those Doctrins it is impossible that the way and manner of Mans Redemption by Christ and how he is given and sent of the Father unto us and how by and through him the Faithful receive remission of Sin and the holy Spirit with his saving Gifts and Graces both from the Father and the Son can ever be truly understood and the denyal of those Doctrins directly tend to establish Deism and Heathenism and subvert totally the Christian Religion Another thing I desire the Reader to notice That whereas I have not so particularly and fully treated of the Moral Part of Christianity as of the other Part respecting matters of Faith I request the Reader not to construe that he had any occasion thereby to judge of me that I laid not as great weight upon the necessary practice of the one viz. the moral Part in the careful observation of all God's Commands as upon the necessary Faith and Knowledge of the other in order to our attaining Eternal Life and Happiness for indeed I hold them both equally necessary to that end All true Christian Morality is built on the true Christian Faith and draweth its greatest motives and obligations to virtuous Living from thence whereby as great a distinction is made betwixt the Christians Virtues and these of the Heathen Virtues as betwixt Silver and Iron or Gold and Brass The great reason therefore of my not treating at present so particularly and fully on the Moral Part is because the necessity

the difficulty comes gradually to be removed and such an attainment becomes exceeding delightful and sweet as well as profitable to the Soul surely David had attained it when he said Truly my Soul is silent on God Psal 62. 1. as the best translation is and Unto thee O Lord silence praise in Zion Psal 65. 1. As intimating that as God is praised in silence so praise cannot be truly performed unto God while the Mind is unsettled disquieted and discomposed which it will needs be until it come to true Silence as also when he said My heart is fixed O God my heart is fixed Psal 57. 7. and then it follows I will Sing and give Praise and divers places of Scripture hold forth not only the duty of inward Silence or ceasing from all Self-actings whether of the Understanding or Will but also the great profit and benefit of it Lam. 3. 27 28. Psal 4. 4. 46. 10. Isa 30. 7. 19. Q. How by Meditation A. After the Mind is cleared and disburdened of all Self-disquieting thoughts and actings then as a fruitful Soil having good Seed sown in it and being watered with Rain from above and warmed with the Sun's heat brings forth plenty of sweet smelling Herbs and Flowers both pleasant to the Sight and profitable for Use which it could not do while it was loaded with Rubbish being helped with the Rain and Warmth of God's Holy Spirit it bringeth forth with ease and pleasure precious and wholsom Meditations and Thoughts most sutable and proper to its present state upon variety of objects all which do greatly conduce to dispose the Soul for Prayer and Thanksgiving and any other religious Duty Q. Doth the holy Spirit help us in Meditation without all use of outward means of Instruction as Reading in the holy Scriptures Hearing Conference A. Nay but by using frequently these outward means the Holy Spirit by his holy Inspirations and Motions brings seasonably to our remembrance what we have formerly heard or read and have been taught out of the holy Scriptures of divine Truth and also brings to our frequent remembrance the great Love and the many Mercies of God to us both Spiritual and Temporal and his great and manifold Deliverances Preservations and gracious Providences which afford us matter of Praise and Thanksgiving unto God which ought to be offered up with our Prayers Q. What things more particularly are the proper and necessary matter and subject of our Meditation A. The Works of Creation and Providence both in general and particular and more especially the Psal 77. 10. 11. Psal 143. 5. Eccles 12. 1. great Work of our Redemption and the great Glory of God that is wonderfully demonstrated therein in his great Attributes of Mercy and Justice Wisdom and Power in most excellent Harmony and how the Father the Son and the Holy Ghost are all concerned in that great Work the Father did not dye for us but he so loved us that he spared not his dear Son but gave him freely to dye for us and Christ so loved us that he freely gave himself for us to suffer the cursed Death of the Cross in our stead and the Holy Ghost so loved us that he is come to be a true and faithful 〈◊〉 so us in our hearts to assure us that Christ dyed for us and to apply to us the great Worth Essicacy and Merit of what Christ hath done and suffered for us who is the free gift both of the Father and the Son to us and also freely giveth himself to us by whom God through Christ doth work the true convincement in us of our sin and misery and the true Conversion from it begotting in us true Faith Hope and Charity and all other Evangelical Virtues and Fruits which are therefore called the Fruits of the Spirit all which ought to be the most frequent matter and subject of our most serious and devout Meditation together with the exceeding great obligation of duty that lyeth upon us of Love and Obedience as the reasonable return of such exceeding great and rich favour love and mercy freely bestowed upon us which are the great motives to Christian Obedience also the Laws and Commandments of God and Christ to the end we may obey them ought to be our daily study and meditation in the doing of which we may expect the Blessedness and Promises of God to be fulfilled to us Psal 1. throughout and likewise the precious Promises of God recorded in Scripture ought to be frequently in our Meditations that by them we may be encouraged to pray to God for the performance of them And we ought not only to have continually before the eyes of our Minds the great Love of Christ in his dying for us but his most holy Example in his most perfect Obedience Resignation Patience Humility Self-denyal Love to his Enemies that we may follow his Steps 1 Pet. 2. 21. Moreover the frequent consideration of our State past present and future with the most diligent and impartial examination of our selves and of our daily conversation both exteriour and interiour is most necessary for us that wherein we have failed in our duty either to God to our selves or our neighbours we may be humbled and sorry for it confess our sins to God and ask forgiveness of God for Christ's sake and wherein we have been helped by his Spirit and Grace to advance in the ways of Holiness to bless and praise God through Christ Jesus for the same also the frequent meditation of Death and Judgment the vanity of the World with all its Prouts Pleasures Honours and Preferments and the exceeding great advantage of Godliness which hath both the Promises of this Life and of the life to come is exceeding both profitable and necessary to us in all which or whatever is necessary to be remembred by us Cant. 1. 4. Psal 8. 3. 4. Psal 63. 5. 6. Psal 119. 23. 48. 148. 1 Tim. 4. 15. 2 Tim. 2. 8. Psal 104. 34. and made the subject of our frequent meditation the faithful may expect the assistance of God's blessed Spirit in the diligent use of the means and helps that God hath offered to us Q. To whom are we to pray and give thanks as the one intire object of Divine Worship Prayer and Thanksgiving A. To God the Father the Son Jesus Christ God Man and the Holy Spirit and who is also the one intire object of our Faith 1 Cor. 1. 2. 3. Revel 1. 4 5. 6. Q. Are we to make use of any Images in Divine Worship A. Nay Exod. 20. 4. 5. Acts 17. 25. 29. 30. Q. How are we to pray and give thanks so as to be accepted A. In Spirit and Truth in sincerity of heart in Faith without doubting in humility in holy fear with understanding with love and fervency of heart with frequency and constancy to all which we need the continual help of God's Spirit and Grace to aid and assist us John 4. 23. 1 Tim. 2. 8.

Jesus A. Two his Godhead Nature and his Manhood-Nature Q. How are these Natures distinguished A. His Godhead nature is the same with the Godhead nature of the Father and of the Holy Ghost which was before all Time and before all Creatures having all Infinitie Perfections of Power Wisdom and Goodness c. His Manhood Nature was Created in time and of the same kind with the Nature of other Men. Q. How can two such differing Natures Constitute one Christ A. By the Personal or Hypostatical Union of the two Natures which is a great Mystery yet no wise Contradictory to true Reason as neither is the Mystery of the Holy Trinity nor any other Mystery of the Christian Faith Q. Have we any weak or obscure Resemblance of it in our selves A. Yea Every Man is Constituted so to speak of two Natures the one of the Body which is Visible Material and Mortal the other of the Soul which is Visible Intellectual and Immortal and yet these two by a Personal Union are but one Man Q. Hath the Manhood-nature of Christ a Created Soul and a Created Body as other Men A. Yea. Q. Was the Father or the Holy Ghost Personally United to the Manhood-nature of Christ or only the Son or Word A. Only the Son or Word as the Scripture testifieth the Word was made Flesh and did Tabernacle among us John 1. 14. Q. Had the Man Christ any Sinful Defilement or Guilt of Adam's Sin at his Conception or Birth in the Flesh A. Nay Heb. 4. 15. Q. Why was Christ Born of a Virgin A. That by his extraordinary manner of Generation it might be manifest that he was without all Guilt or Defilement of Adam's Sin and also that he might have no immediate Father but God Q. How was he then the Son of David and Abraham A. Because the Virgin Mary of whom he was Born was Descended of David and Abraham Q. Did Christ really partake of Mary's Substance A. Yea. Q. Is it not therefore a great Error in them who say that Christ's Body which was Born of the Virgin was altogether from Heaven having nothing of her bodily Substance in it A. Yea. Q. Is it not also another great Error in them who say because Christ was Conceived by the Holy Ghost that therefore as Man he was not Created or that his Manhood was not any created Being or Nature A. Yea. Q. Is it not another great Error in them that say Christ is only a Man and had no Being or Existence before all Time and Creatures A. Yea. Q. Is it not also a great Error in them who say Christ is only God and that neither his Flesh nor Soul was any part of him but only as a Garment as a Man's Garment is no part of him A. Yea. Q. Is it not also a great Error for any to say Christ is nothing else but the Light within every Man or the Word within A. Yea. Q. Is it not also a great Error to say Christ is the Holy Ghost or the Holy Ghost is Christ A. Yea. Q. How is Christ called the everlasting Father in Scripture Isaiah 9. 6. A. With respect to Men he is the Father of all Faithful Men and of his Church but not that he is his own Father Q. Was it foretold by any of the Prophets that Christ should be Born of a Virgin A. Yea by the Prophet Isaiah 7. 14. Behold a Virgin shall conceive and bear a Son and shall call his Name Immanuel i. e. God with us And also by Jeremiah 31. 22. The Lord hath created a new thing in the earth a woman shall compass a man Q. Was it not foretold by God himself to our first Parents after the Fall in these words That the seed of the woman should bruise the serpents seed Gen. 3. 15. A. Yea For because he was called the Seed of the Woman it did intimate that he was to be made or born of a Woman without her knowledge of a Man Q. How can it be proved from Scripture that he who was Born of the Virgin was not a meer Man but God as well as Man A. By the Names given him in Scripture the Testimonies concerning him his Miracles and the Worship given him by Angels and Men. Q. What Names given him prove that he is God A. His Name shall be called to wit of the Child born Wonderful Councellor the mighty God the Everlasting Father the Prince of Peace Isaiah 9. 6. and Jer. 23. 5 6. I will raise unto Davida righteous branch and a King shall reign and prosper And this is the Name whereby he shall be called the Lord our Righteousness and the Name Emmanuel is in English God with us Q. What are the Testimonies of Scripture that prove him to be God A. Such as Rom. 9. 5. Of whom as concerning the Flesh Christ came who is over all God Blessed for ever John 1. 1. The word was God and verse 14. And that word was made flesh Heb. 1. 1 2. God hath in these last Days spoke to us by his Son whom he hath appointed Heir of all things by whom also he made the Worlds or Ages verse 8. Unto the Son he saith Thy throne O God is for ever and ever Q. How do his Miracles prove that he is God seeing Moses and others of the Prophets wrought Miracles A. They wrought Miracles only as Servants and did not work them in their own Name but Christ wrought his Miracles in his own Name and as the Lord of and over all the Creatures he commanded the Winds and the Seas and they obeyed him he rebuked the Diseases and the unclean Spirits and so Cured the Diseased and Possessed Heb. 3. 5 Matth. 8. 26 27. Mark 1. 25. Luke 4. 39. Q. What places of Scripture do prove that the Angels do Worship him A. Heb. 1. 6. And let all the Angels of God worship him Phil. 2. 10. God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee shall bow of things in heaven and things on earth This sheweth that as he is Worshipped by Angels so he ought to be Worshipped by all Men. And 1 Cor. 1. 2. The believing Corinthians and all the Saints every where called upon the name of Jesus Christ both their Lord and ours SECT V. Q HOW many Offices hath Christ A. Three the Office of a Prophet of a Priest and of a King Q Hath he not many other Offices as of a Head Husband Mediator Advocate Bishop Shepherd Captain Physician c. A. They are all contained under these three and reducible to them Q. How doth he perform the Office of a Prophet A. Teaching us by his Doctrin outwardly delivered to us in the Holy Scriptures either as Read or as Opened and Expounded unto us in Preaching by Men well and duly gifted and qualified with Ability of true Knowledge and who are good Examples in Life and Conversation and also by his inward Teaching

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

and though there be ever so much good Water in the River without me yet if I drink not of it and have not some of it within me I cannot be refreshed nor satisfied nor can I live by all the Water that is in the River or Fountain without me unless I receive of it within me to refresh me But if there were no Water in the River without me I could have none to drink and receive within me but behoved to perish for thirst SECT XI Q. WHen we feel a great thirst and want of the Water of Life within us how are we to receive a supply to refresh and satisfie our thirsty Souls A. By asking it of God through Christ and praying to God in the Name of Christ with true Faith Q. How are we to pray to God and Christ whether as God and Christ are within us or without us or as both within us and without us A. We are to pray to God as he is Omnipresent who is above All and through All and in All as well as that he is Omniscient i. e. knowing all things and Omnipotent i. e. able to do all things and as the Saints Recorded in Scripture prayed to God in Heaven because that is the most glorious Place where he reveals his greatest Glory and is his Throne so they prayed to him who is the Great and Holy One in the midst of them And Christ promised to be in the midst of them that should meet together in his Name according to his spiritual Presence with them and in them Eph. 4. 6. 1 Kings 8. 23. 30. 39. 43. 49. 2 Chron. 6. 14. 21. 23. 25. Psal 46. 5. Psa 12. 6. Zeph. 3. 5. 17. Joel 2. 27. Ezek. 43. 7. Zech. 2. 10. 11. Matth. 18. 20. Q. Ought we not in all our Prayers Adorations and Thanksgivings to direct the Eyes of our Minds by Faith to God especially as dwelling in the glorified Manhood-nature of Christ without us in Heaven and also to Christ God-man in Heaven who in respect of his Bodily Presence is only in Heaven and is in us by his Spiritual Presence and gracious Influences A. Yea. Q. What Type was there of this in the Old Testament A. The Children of Israel when-ever they prayed being remote from it were to direct their Faces towards the Temple of Jerusalem 1 Kings 8. 29. 30. 38. 42. 48. Which Temple was a Type of our Lord's Body and Manhood-nature in Heaven to which our Minds by Faith and Love should be turned when we pray to God and Christ which yet doth not hinder but that we should and ought to pray to God and Christ spiritually Present with us and in us whose Presence filleth Heavens and Earth and who is not a God afar off only but a God nigh at hand a present and ready help to help and relieve us at all times Q. What Type was there in the Old Testament of Christ's Intercession for us in Heaven A. Moses's Intercession for the Children of Israel in the Mount who prevailed against Amaleck their great Adversary below while Moses in the Mount held up his Hands Exod. 17. 11. 12. making Intercession for them even so by Christ's continual Intercession for us in Heaven we have not only acceptance of God but receive power to overcome our Sins and Lusts and the Devil and all his Tentations that assault us here on Earth which were it not for Christ's continual Intercession for us in Heaven we could never do Q. Doth the Man Christ now in Heaven hear our Prayers whether uttered in Words or conceived in our Minds and knoweth all our afflictions tryals and exercises A. Yea certainly and his tender Heart and Soul is touched therewith for we have not an High Priest which cannot be touched with the feeling of our Infirmities Heb. 4. 15. And seeing we have this great High Priest that is passed into the Heavens let us hold fast our Profession and let us come boldly unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Heb. 4. 14. 16. Q. Are Saints or Angels to be prayed unto A. Nay Rev. 22. 9. Q. Seeing we cannot pray acceptably to God nor profitably to our selves without the present Aid and Assistance of the Spirit of God ought we not at all times to wait with inward attention to that Assistance to help us to pray and in our praying A. Yea Eph. 6. 18. Q. Is that Aid and Assistance of the Spirit perceptible to the Souls of the Faithful so as to be felt and discerned by them A. Yea when the Mind is in a right frame Q. Seeing it is possible that a Man may take that for an inward assistance of the Spirit of God which is not really such but some deception of Satan or strong imagination and on that mistake may have a false joy and counterfeit refreshment how is he to be helped in that Case A. Though the use of outward means is good in their place as Reading Conference Advice from others of greater Spiritual Experience and Attainments and examining both the Case and a Man 's own Sincerity by the outward help of the holy Scriptures yet a Spiritual discerning given of God is most necessary for his help 〈…〉 prevent a Man's being deceived and ●●●…ceived to discover the deception to him Heb. 5. 14. Q. Can it be supposed that any of the Faithful will want that assistance of the Spirit either to pray or give thanks or perform any religious Service that is their Duty to perform to God upon all occasions that their state and condition requires of them whether in private or publick in some measure or degree that God will accept A. Nay Q. Is it not therefore a great Error and Sin in them who omit Prayer and Thanksgiving and other religious Exercises upon that pretence and excuse that they want the motion and assistance of the Spirit thereunto A. Yea Jerem. 10. 25. Q. But ought we not to take great Care to have our Hearts and Minds in some prepared frame in order to Prayer or any other religious Exercise A. Yea. Q. How is that Preparation obtained A. Partly by internal Silence and partly by Meditation Q. How by internal Silence A. By suppressing and silencing not only all worldly Thoughts but all Self-thinking Self-willing and Self-acting whatsoever Note by Self-thinking Self-willing and Self-acting here is understood whatever a Man Thinks Wills or Acts by his meer natural strength of Mind without the gracious Aids and Assistances of the Holy Spirit all which do but Cloud and Vail the understanding and weaken and hinder the exercise of our Graces and the more Noble Faculties and Powers of our Souls and quench the Motions and Operations of the Holy Spirit Q. Is such an internal Silence possible and have any attained to it A. It is not only possible but many have attained to it and it is very necessary to attain to it which is gradually obtained and