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
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 raisâ—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 quâ—â—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 â—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 Sinâ—â—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
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
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
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 practiâ—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 wâ— 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 direâ—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
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
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 â—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
in their Sins and the Apostles are false Witnesses and Christ 's Prophecy who foretold his Resurrection on the third Day hath failed 1 Cor. 15. 13 14 15. Q. But may not his Resurrection be owned and not his Ascension into Heaven with the same Body A. The one cannot be owned without the other for if Christ 's Body did not ascend it did evanish or return to Dust and Christ Dyed again and his Body suffered Corruption which could not be for the Scripture witnesseth that Christ having once dyed dyeth no more Death hath no more dominion over him Q What Scriptures in the Old Testament foretold Christ 's Ascension A. Diverse places such as Psal 24. 7 8 9 10. Psal 47. 5. Psal 68. 18. Isaiah 52. 13. Gen. 49 9. Q. What Figure in the Old Testament did signifie Christ 's Ascension A. The burnt Offering the Smoke of which ascended straight upwards whence it has its name in the Hebrew from a word that signifieth to ascend Q Was not Isaack's being said on the Altar and afterwards being raised alive a Figure of Christ 's Death and Resurrection according to Heb. 11. 19. Q. Is there a real place above the Earth called Heaven into which Christ hath entred with his Body and whole glorified Manhood of Soul and Body A. Yea. Q How doth this agree with Scripture that saith Flesh and blood cannot inherit the kingdom of God 1 Cor. 15. 50. A. It is the same Body in Substance though changed greatly in Manner and Qualities from Natural or Animal Gen. 11. 12. Matth. 1. 17. to Spiritual from Mortal to Immortal such as the Bodies of the Saints shall be at the Resurrection Q. Why do we not see that Heavens with our bodily Eyes into which Christ 's Body is entered A. Because of the Weakness and Grossness of our Flesh and of our fleshly Sight which can scarce see the Body of the Air that we breath in nor behold the brightness of the Sun but when our Bodies shall be changed and made Spiritual at the Resurrection we shall see the glorious Heavens and also the glorious Body of Christ and the glorified Bodies of all the Saints in Heaven Q. Is there also a real place called Hell into which the Wicked both Soul and Body shall be cast at the Day of Judgment A. Yea which is that called Tophet Isaiah 30. 33. Which hath been ordained of old he hath made it deep and large the Pile thereof is Fire and much Wood the Breath of the Lord like a stream of Brimstone doth kindle it Q. What signifieth Tophet and why is it so called A. Tophet signifieth the beating of a Drum and was the place where the Idolatrous Israelites burned their Children and Sacrificed them alive to their Idol Molech where they used to beat Drums to hinder them from hearing the pitiful Cry of their Children therefore by a Metaphor Hell is called Tophet and by the like Metaphor Hell is called by Christ in the N. Testament Gehenna i. e. the Land or Field of Hinnon where all the Filth of the City of Jerúsalem was cast into that piece of Ground having formerly belonged to a Man called Hinnon Q. Why hath God so ordered it that as the place of Reward to the Saints and of Punishment to the Wicked should not be seen by us in this Life nor apprehended by any of our outward Senses so that none should come from the Dead to tell us of these things A. That thereby we might have the greater occasion for the Exercise of our Faith which is the Evidence of things not seen Heb. 11. 1. We have not only Moses and the Prophets Testimony concerning future Rewards and Punishments but the Testimony of Christ himself who rose from the Dead and hath given us in the Records of the holy Evangelists and Apostles in the New Testament full and sufficient Ground of Faith to believe these things to which the Spirit of Truth doth bear an inward Witness and who will not believe on such great Evidences nor would they believe if any should rise from the Dead to tell them Luke 16 31. Q. How is Christ the Object of our Faith for Remission of Sin and Justification is it as his Blood is shed in us and as he offers up himself a Sacrifice in us as some say to appease the Wrath of God A. Nay for all such Notion of Christ 's blood being shed in us and his offering up himself in us a Sacrifice for Sin to appease the Wrath of God is false and contrary to Scripture c. Q Is then Jesus Christ considered as he died for us without us and rose again and as he was the Sacrifice for our Sins by his Death and Blood that was outwardly shed the Object of our Faith for Remission of Sins and Justification A. Yea Rom. 10. 9 10. Coloss 1. 20. Heb 12. 2. Acts 10. 41. SECT VII Q. HOW doth Christ perform his Kingly Office A. By his various Administrations of it in the several Parts thereof Q. Which are the several Parts of it A. First Such as respect Angels both good and bad and the whole Creation Secondly Such as respect the World or that part of Mankind that do not belong to his Church Thirdly Such as belong to his Church Q. Hath Christ a Kingly Power and Government over all the good and holy Angels A. Yea Heb. 1. 6 7. Col. 2. 10. Eph. 1. 21. Phil. 2. 10. Mark 1. 25 9 25. Luke 4. 35 9 42. Q. Hath he also a Power and Government over the evil Angels and all evil and unclean Spirits and the Devil the Prince of them A. Yea as plainly appeared by the Power and Authority he used to cast forth the unclean Spirits out of the Bodies of many that were Possessed Q. Hath Christ also a Kingly Power and Government over Heaven and Earth and the whole Creation A. Yea as is evident from his own words that all Power in Heaven and Earth was his being given him of the Father Matth. 28. 18. Matth. 8. 26 27. Mark 2. 27 28. Acts 10. 36. And which he shewed by his commanding the Winds and the Seas and the great Miracles which he wrought who as he was Lord of the Sabbath so he was Lord of all Creatures Q. How doth Christ put forth his Kingly Power and Government over Devils and wicked Men seeing they are Disobedient to him A. By restraining and limiting their Power over-ruling their evil Designs and Actions and causing them to turn to his Glory and the Glory of his Father and to the good of his chosen and lastly by Judging and Punishing them at the last day Psal 76. 10. Rom. 8. 28. Acts 17. 31. Matth. 8. 29. Q. How doth Christ perform his Kingly Office over the World or that part of Mankind that do not belong to his Church and neither are nor shall become Members of it but remain Impenitent to the last A. By giving them a righteous Law universally in their
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.
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 iâ— 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 eâ—â—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
as for remission of Sin and Justification so for Regeneration and the new Birth A. Yea which sufficiently sheweth the great ignorance of some that teach how Paul laboured more to bring People to know or have Christ formed in them than to bring them to have a Belief in Christ without them as he was crucified c. For there is no other way to have Christ formed in us but by having a saving Faith in Christ crucified without us wrought in us by the Spirit of God therefore Paul called Christ crucified the Power of God and the Wisdom of God 1 Cor. 1. 23. 24 SECT XIV Q. DOth the Baptism of the Holy Ghost and of Fire which Christ promised to his Disciples still remain in the Church A. In respect of the saving Operation and saving Gifts and Graces thereof it doth though not in respect of its miraculous and extraordinary visible Effects as the Gift of Tongues and the visible appearance of Cloven Tongues like as of Fire that sat upon each of them Acts 2. 3. Q With what Fire doth Christ Baptise them that believe in him A. With his Spirit of Judgment and Burning whereby according to God's Promise their silthiness is purged away and with his living internal Word that is as a Hammer that breaketh the Rock in pieces and as a Sword cutteth down and slaveth the earthly Members of the Body of the Sins of the Flesh and as a Fire to burn them up together with the Hay Wood and Stubble the Briers and Thorns and all the combustible matter that cannot dwell with that devouring Fire and everlasting Burnings Isa 33. 14. 15. Q Is that the Fire whereof the Scripture mentioneth whereby a Man shall be Saved according to which God even the God of the Faithful is called a consuming Fire and Christ viz. with respect to his inward appearance and spiritual Operation in Believers was promised to be like a Refiner's Fire and like Fullers Sope and that he shall sit as a refiner and purifier of Silver and he shall purifie the Sons of Levy and purge them as Gold and Silver that they may offer unto the Lord an Offering in Righteousness and that then the Offering of Judah and Jerusalem shall be pleasant unto the Lord as in the days of old and as in former years 1 Cor. 3. 15. A. Yea. Heb. 12. 29. Mal. 3. 2. 3. 4. Q. Why is the Spiritual Appearance and Operation of Christ in Believers compared to Fire and metaphorically so called A. Because of the resemblance and likeness of the natural and outward Fire to the inward and spiritual for as the outward Fire both enlightens and consumes what is combustible as Wood and Stubble but melts purifies and refines Gold and Silver so the inward and spiritual Fire both enlightens the Uunderstanding to see what Sins and Lusts are in the Heart that are to be destroyed and is as powerful and mighty to destroy them yet doth no hurt to the Creature but refineth purgeth and purifieth it as Gold and Silver is purged from the dross Again as the operation of the Fire upon the Flesh of any living Creature is sensibly painful and afflicting so is the operation of this inward and spiritual 〈◊〉 upon the fleshly Lusts of Men that have been as their living fleshly Members even sensibly painful and afflicting with a spiritual sensible pain And as the Fire hath not this operation but as there is a due application and bringing near of the things that the Fire is to operate upon unto the Fire so there must be an inward application of the Heart and Soul of the Man that is to be thus purified and have his Sins and Lusts destroyed to this inward and spiritual Fire which is to be felt in his Heart and Soul and tho' for a season great inward pain and affliction and suffering is here felt as when a Cancer is cut out of a Man's Flesh yet it ought to be born with all possible quiet patience and stilness and even then there is a present inward spiritual Joy Ease and Refreshment felt in the Soul that accompanieth the pain as when a Person is Cut for the Stone the case of having the Stone taken away is greater then the pain of the Wound Q. As there is an inward Baptism which Christ and not Man giveth so is there not an inward Supper that Christ giveth and not Man o◠both which the outward Baptism and Supper are Signe even as the Word outwardly Preached in the outward Ears of Men is a Sign of that inward Word Preached by Christ himself in the Heart and as the inward Word and Preaching of Christ in the Heart makes not the outward Word that is a Sign of the inward null and void or unprofitable but there is a good and excellent consistency betwixt them so is there not as good and excellent consistency betwixt the outward Baptism and Supper which are the Signs and the inward and spiritual A. Yea. Q. Who are they that partake of the inward Baptism and Supper A. None but true Believers in Christ as he was outwardly Crucified and who hear his Voice and open the Door to his knocking c. by has spiritual appearance at the door of their Hearts All such and none but such Sup with him and he with them Q. What is their Supping with him A. His giving them his Flesh to Eat and his Blood to Drink that is his teaching and enabling them by his Spirit to apply the Merit Virtue and Efficacy of his Flesh and Blood which together with his Soul he offered up to God a Sacrifice for our Sins by which application and union through Faith Believers receive remission of Sin and his holy Spirit with the gracious Influences thereof Q. What is his Supping with them A. Their Faith in him and Love to him together with the lively exercise of all their Graces which are acceptable to him as a Supper to a hungry Man Q. But Christ said it is the Spirit that quickens the Flesh profits nothing This is brought by some as an Argument against the necessity of Faith in Christ as he suffered death in the Flesh by them who think that Faith is not necessary A. If their Argument had any weight it would prove that Faith not only not necessary but nothing profitable though some of them distinguish and say they confess it is profitable but not necessary But the Argument is built on a false supposition and perversion of our Saviour's words which was an answer to the carnal Jews their objecting How can this Man give us his Flesh to Eat which they meant of bodily Eating by the bodily Mouth but Christ meant it of a spiritual Eating by the spiritual Mouth of he Soul to wit by Faith which the Spirit giveth and their carnal understanding was that Flesh which did not profit as neither would on supposition their eating of his Flesh with their bodily Mouths if they could have done it Q. Another