Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	jesus_n	15,155	5	6.0417	4	true

Text snippets containing the quad

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

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

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

in our Hearts by his holy Spirit Light and Grace Q What is the need of both the outward Teaching by Men or the Scriptures and Christ 's inward Teaching by his Spirit Light and Grace A. God hath so appointed it that as God and Christ by the Holy Spirit in our Hearts should be the principal Teacher so the Scriptures and Men Teaching according to the Scriptures should be Instrumental in the Spirit 's Teaching us and Working in us the saving Knowledge and Faith of the Christian Doctrin Q Have Men no Knowledge of God without the Scriptures A. Yea many have some Knowledge of God and of his Will in some things without the Scriptures and all Men may know some things of God and of his Will without the Scriptures by what God is pleased to make known of himself by some Manifestation within them and by his Works of Creation and Providence without them Rom. 1. 19 20. Q. But are these peculiar Doctrins of the Christian Religion revealed to Mankind without Scriptures or some outward Means of Instruction A. Nay Q Are no Doctrins of Christian Faith and Practice inwardly Taught and Revealed by the Spirit but what are delivered us in the holy Scriptures A. Nay Q. Are then the holy Scriptures the only publick authentick Standard and Rule to which all Doctrins of Men and professed Inspirations are to be subjected and by them examined and if found contrary to be rejected A. Yea Isaiah 8. 20. 2 Tim. 3. 16 17. Q. How was the Doctrin of Salvation by Christ made known to Men before the Letter of the Scripture was extant A. By outward Teaching of Good and Holy Men with word of Mouth in the several Ages from Adam to Moses which was accompanied with the inward Teaching of the Spirit of God in all the Faithful Q. Whence or how had they that Doctrin outwardly conveyed unto them A. The Prophets had it by special Revelations and others who were not Prophets had it delivered to them by means of the Prophets Q. When did Christ begin to perform the Office of a Prophet A. From the beginning of the World and in all Ages both before and since he came in the Flesh but most especially and evidently and in the most ample and clear manner when he came in the Flesh by his Ministry and Preaching when he was on Earth which was about three Years and an half Q. How did he perform the Office of a Prophet in those Ages before he came in the Flesh A. Because it was his Spirit in the Prophets 1 Pet. 1. 11. By which they Prophesied and Preached which Spirit with all the Gifts of it and saving Graces thereof were given to them and to the Church for Christ's sake and for the Merit of his most holy Obedience unto Death when he should come to perform that Obedience Q Is not the Doctrin of Salvation by Christ Jesus in a true and proper Sense the Gospel of Christ A. Yea. Q. Hath not therefore the Gospel been Preached in all Ages of the World and ever will by which God has ever had a Church in the World and ever will have to the World's end A. Yea Matth. 16. 18. Q. But have they had the Gospel of Christ Preached to them who have had no discovery of Salvation by Christ or free Remission of Sins for his sake either by outward Instruction or inward Revelation A. Nay Q. Do they not therefore greatly Err who Teach that the common Illumination wherewith every Man is Enlighted is the Gospel of Christ yea the whole Gospel without any thing else A. Yea. Q. How are Paul's Words to be understood that the Gospel hath been Preached to every Creature under Heaven Col. 1. 23. A. They cannot be universally understood 〈◊〉 all and every particular Man throughout 〈…〉 who le World more than where in the 〈…〉 within a few lines he said that he 〈…〉 Brethren did warn every Man and teach every Man Col. 1. 28. Yet none can say with any colour of Truth that they did teach every Man that either then lived in the World or had before or since lived in the World the Gospel therefore its being Preached to every Creature or to every Man hath this Sense that without exception the Gospel was Preached to every Man of whatever Nation Kindred or Family where the Gospel came by an outward Ministry Q. Why is the Gospel called by Paul the Power of God to Salvation Rom. 1. 16. A. Because wherever it is faithfully and sincerely Preached it comes not in word only or in a bare Form of Doctrin but in Power and in the Holy Ghost and in much assurance to them who doe sincerely and truly believe it and receive it by which Gospel they are saved 1 Thess 1. 5. 1 Cor. 15. 2. Q. Is the Gospel of the Kingdom to be Preached in all the World before the end of the World come A. Yea as Christ hath expresly foretold Matth. 24. 19. Q. Do they not Preach another Gospel than Christ and the Apostles and Prophets Preached who Teach that the Doctrin and Message of Remission of Sin and of eternal Life and Salvation by Christ Crucified and raised again is no part of the Gospel of Salvation and in so doing bring themselves under the Curse A. Yea Gal. 8. 9. Q. What doth the word Evangel Translated in English Gospel signifie A. A good or joyful Message concerning Christ the Saviour who was born at Bethlehem as the Angel declared to the Shepherds Behold said he I bring you good tidings of great joy that shall be to all people for unto you is born this day in the City of David a Saviour which is Christ the Lord Micah 5. 2. Luke 2. 10. Q. Was it foretold in the Old Testament at what time Christ should come in the Flesh A. Yea in Jacob's Prophecy The scepter shall not depart from Judah nor a lawgiver from between his feet until Shiloh come and unto him shall the gathering of the people be Gen. 49. 10. This Shiloh is Christ who was to come of Judah the Hebrew word Shiloh as the most Learned in the Hebrew Language say signifieth his Son and such a Son as should be born of a Virgin as also it signifieth Peaceful and the most Judicious of the Jewish Writers understand it of the Messiah which is Christ that signifieth Anointed and the word Jesus signifieth Saviour Q. Did the Government among the Jews cease at that time when Christ came in the Flesh A. Yea as both the Scriptures and Writings of the Jews plainly declare for though the Jews had been some time before the coming of Christ under the Roman Government yet their great Council called the Sanedrin had the Power to judge of Life and Death continued unto them until Herod an Alien who was Contemporary with Christ took it away and the Jews confessed that at that time it was not Lawfull for them to put any Man to Death which was a clear fulfilling of

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.

Death of the Cross therefore God hath highly exalted him to be a Prince and a Saviour Philip. 2. 8. 9. Q. What made his Obedience of so great merit and worth A. Because he offered himself through the Eternal Spirit Heb. 9. 14. and that he was both God and Man his Godhead gave that great dignity worth and value to his obedience That as the disobedience of one Man to wit Adam brought sin and guilt upon all so the obedience of one Man to wit Jesus Christ the second Adam should make satisfaction to God for the Sins of all and as the Judgment was by one to Condemnation so the free gift is of many Offences unto Justification Rom. 5. 16. 18. Q. Why did not God forgive Men's Sins without a satisfaction to his Justice seeing Men can and do oft forgive a debt of mony without payment or the least satisfaction A. The case is not alike betwixt the debt of mony and the debt of Mens Sins a Man may forgive a debt of mony without requiring any satisfaction but the Sin of Murder no Man can forgive it without a satisfaction of life for life and God hath expresly required it by his Law which may help us to understand how the Justice and just Law of God required a satisfaction and if Christ would make that satisfaction for us he was to give his life for us the just suffering for the unjust that he might bring us unto God God having laid on him the Iniquities of us all who did bear our Sins on the Tree of the Cross by whose stripes we are healed that being dead unto Sin we might live unto Righteousness Isaiah 53. 6. 1 Pet. 2. 24. 1 Pet. 3. 18. By which satisfaction that Christ hath made to God for our Sins not only the justice of God is demonstrated but his Holiness and Purity for thereby he is made known to be a God that so loveth Righteousness and hateth Iniquity that the very Holiness and Purity of his Nature as well as the Righteousness of his Law required that satisfaction to be made that the Sins of Men might be pardoned and God and Men might be reconciled and thus both the Holiness of God's Nature is demonstrated and the due Honour of his holy Law is preserved Hab. 1. 13. Isaiah 42. 21. Q. Doth not Christ his making satisfaction to the Justice of God for our Sins hinder the free forgiveness of our sins How can a debt be fully paid and yet freely forgiven A. The forgiveness of our Sins Rom. 3. 24. is still a most free forgiveness to us because God freely gave us his dear Son Christ Jesus out of his abundant love to make that satisfaction for us and also that the Justice of God accepted that satisfaction from Christ which in strict instice might have been required of us Thus the wonderful Harmony of God's mercy and justice and also of his wisdom and power is demonstrated in the way of Mens Redemption Joh. 3. 16. Psal 85. 10. Q. Did not Christ also give himself for our Redemption A. Yea Gal. 1. 4. Titus 2. 14. Q. Doth it hinder God's free forgiveness that he forgiveth none their Sins without Faith Repentance and Conversion A. Nay which may help us to understand that as Repentance and Faith on our part doth not hinder the forgiveness of God to be free to us and of his rich free Grace so nor doth the satisfaction of Christ to God's justice on Christ's part hinder the same Q. But if Christ hath suffered Death being the Punishment of our Sin why should men dye should the same debt and payment be exacted both from us and our surety A. By Christ's dying for us the Death of the Body ceaseth to be a punishment strictly speaking though it is a consequence of Adam's Sin still remaining unto the Faithful the sting of Death which is Sin being removed Death is changed from being a Punishment to the Faithful to be a blessed and sanctified means to put an end to the Sorrows Tentations and Evils of this mortal life and to be unto them a passage and entrance into eternal life 1 Cor. 15. 55. 56. Q. Who were the chief acters that put Christ to Death A. The Jews who being filled with envy accused him of diverse things and particularly for saying he was the Son of God which they accounted Blasphemy and of his being the King of the Jews and the Messiah or Christ Matth. 27. 18. John 10. 36. John 19. 7. 12. Matth. 26. 63. 65. Q. Under whom did Christ suffer Death A. Under Pontius Pilate a Roman Governour John 19. 1. Q. Why under him A. Because the Jews at that time had their power taken away by the Romans so that they said to Pilate it was not lawful for them to put any Man to death John 18. 31. Q. Was there not a great hand of Providence in this A. Yea It having been foretold by some of the Prophets that the manner of Christ's Death should be by Crucifying and Hanging on a Tree therefore that manner of death was called in the Old Testament accursed Deut. 21. 23. to signifie before-hand that Christ should become a Curse for us and dye for us the accursed death of the Cross and also it was foretold by David in the second Psalm that both Jews and Gentiles should gather together and take counsel against the Lord and against his Anointed Q. How was it foretold by any of the Prophets that Christ should be Hanged or Crucified on a Tree A. David Prophecied that his Hands and Feet should be pierced which was accordingly fulfilled and was only used in that manner of death and Moses lifting up the Brazen Serpent on the Pole or Tree was a Figure of Christ his being lifted up on the Tree of the Cross as Christ himself deolared John 3. 14. Psal 22. 16. Q. Were not all other things concerning Christ of the chiefest moment recorded in the New Testament as his Doctrin Miracles manner of Birth Life Death Burial Resurrection and Ascension foretold by the Prophets and recorded in the Old Testament A. Yea Acts 26. 22. 23. Luke 24. 44. 45. 46. Q. Why was it so ordered by the Lord A. To give the greater Evidence that Jesus who was Born of the Virgin Mary was the Christ seeing to him only and to none else could all these things agree which were prophecied of him as also to shew the excellent Harmony of the Scriptures of the Old and New Testament being all given forth by one and the same Spirit Q. What discovery of Christ's Death Resurrection and victory over Sin and the Devil and of Salvation from Sin by Christ had the Faithful from the beginning of the World A. By the first promise that God gave to our first Parents after the Fall Gen. 3. 15. That he would put enmity betwixt the Serpent and the Woman and between his Seed and her Seed and that the Womans Seed should bruise the head of the Serpent but he

Christ the Mediator of it the promise of the Spirit and the saving Graces and Gifts thereof for our Sanctification Regeneration and Renovation and for our mortifying and crucifying the Old Man and the body of the Sins of the Flesh the taking away the heart of Stone and giving us a heart of Flesh God's writing his Laws in those hearts of Flesh and giving us his special teachings and special Illuminations Operations and influences of his Holy Spirit working in us Faith Hope and Love and filial Fear and all other Virtues and Fruits of the Spirit and true Gospel Repentance all suited to the Gospel and new Covenant Dispensation and all this freely by and through and for Jesus Christ's sake together with the promise of Eternal Life and Salvation Jer. 31. 33. 34. Jer. 32. 39. 40. Ezek. 11. 19. 20. 36. 25. 26. 37. 26. 27. Gal. 4. 24. 26. 28. Heb. 12. 24. Isa 44. 3. 4. 59. 21. Q. But doth not the Covenant of Grace require any terms or conditions on our part as Faith and Repentance and new Obedience A. It requireth nothing of the true Subjects of it as terms and conditions but such as God promiseth freely to give the Faith and Repentance and Obedience that it requireth God has promised freely to give by virtue of his Covenant and no condition or terms that Men can perform are any the least moving cause to move God to enable us to perform those conditions Q. But is there not an Order in the way and manner of God's giving his many several Favours Gifts and Blessings to the Children of the New Covenant as remission of Sin Justification Adoption and Eternal Salvation A. Yea There is an excellent Order of some things to go before and other things to follow some of which go before and others follow only in order of Nature and others in order of time as plowing and sowing the Ground goes before Harvest and Reaping yet neither the plowing or sowing are the moving cause to move God to give the Fruit and Increase Q Doth then Faith and Repentance in order of Nature go before remission of Sin and Justification though they are together in time A. Yea. Q. How doth this appear from Scripture A. By many plain testimonies of Scripture as first concerning the necessity of Conversion and Faith in order both to forgiveness of Sin Justification and Salvation This was Paul's Commission given him by Christ unto both Jews and Gentiles Acts 26. 18. To open their eyes and to turn them from darkness to light and from the Power of Satan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified through faith that is in Christ Jesus and Rom. 10. 6. The righteousness which is of faith speaketh on this wise say not in thy heart c v. 7. but what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach that if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved for with the heart man believeth unto righteousness c. Again Rom. 8. 29 30. In that excellent golden Chain containing several Links that follow one after another There is Predestination going before Calling and Calling before Justifying and Justifying before Glorifying The Calling that is not an outward Calling only but chiefly an inward Calling and inward Work of God's Holy Spirit enlightning the understanding and moving the Heart and Will to answer the Call is not the proper Cause of either Justification or Glorification but a necessary antecedent of it in order of Nature as the holding out of the Hand is antecedent in order of Nature to receive a free gift from him who freely gives for Faith has no causality in order to receive forgiveness of Sin and Justification more than the Hand has to receive a rich and free Gift which Faith is also the free Gift of God Again Acts 10. 43. Said Peter in his Preacing to Cornelius and his Friends To him viz. Christ Jesus even him whom they Slew and Hanged on a Tree gave all the Prophets witness that through his Name whosoever believeth in him shall receive remission of Sins Secondly As to Repentance its being necessary in order to forgivness and blotting out of Sins Peter's words are plain Acts 3. 19. Repent ye therefore and be converted that your sins may be blotted out c. And Acts 5. 30 31. The God of our fathers raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance unto Israel and forgivness of sins And Luke 24. 47. Christ after his Resurrection taught the Disciples the true Method and Order of Preaching That repentance and remission of sins should be preached in his Name among all Nations beginning at Jerusalem Thus we see how though Repentance and Remission of Sins are joyned together in those places yet in order Repentance is put antecedent to Remission of Sins Q. But is not Repentance a proper effect of remission of Sin as the Soul has a lively sense of it wrought by the Spirit of God in the Soul as it was said of Mary Magdalen she loved much because much was forgiven her who was a deep and great Penitent A. As some degree of Repentance is antecedent to forgiveness not as its Cause so there are other degrees of it that are consequents thereof and may be called the effects of it Q. Are the Infant Children of believing Parents within the Covenant of Grace together with their Parents so that the Promise is to them and their Children A. Yea Act. 2. 39. Gal 4. 28. Gen. 17. 7. 1 Cor. 7. 14. Q. What is the alone meritorious and material Cause of Mens Justification before God Is it not the Righteousness of Christ's most holy and perfect Obedience unto Death and the shedding of his most precious Blood done and performed by him without us freely of God imputed to us and received by Faith A. Yea. Q. What places of Scripture in the Old Testament hold forth the Justification of the Faithful and their eternal Salvation by Faith A. That in Genesis 15. 6. compared with Rom. 4. 2 3. Abraham believed in the Lord and it was counted to him for Righteousness from whence Paul inferred that Abraham was not justified by Works though he was a very holy Man but by Faith And though Abraham's Faith is not expresly said to have been in Christ as he was to come and suffer Death for our Sins in the Flesh yet it is certainly imply'd for the great Promise of God to Abraham was That in his seed all nations of the earth should be blessed and therefore Abraham also was blessed in that seed which seed was Christ as he came in the Flesh out of Abraham's Loins and not the Light within or

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