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	paul_n	7,516	5	6.4255	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47130	A Christian catechisme, for the instruction of youth, and others to whom it may be useful in the grounds of Christian religion, and practice of Christian piety wherein the twelve articles of the Christian creed, and the Godhead and manhood natures of Christ and his prophetical, priestly, and kingly office are briefly explained : and the true Christian doctrin, concerning Christ his being a sufficient saviour, as he is both God and man : and with respect to both the absolute necessity, and excellent consistencie of his outward coming in the flesh, and his inward coming, and spiritual appearance in our hearts, through faith in him, and love and obedience to him, in order to our eternal salvation, declared and demonstrated by testimonies of Holy Scripture : and the divine excellency of the light within, in distinction from humane reason, asserted and vindicated : and the question concerning its sufficiency to salvation, truly stated and resolved : where also many other Gospel doctrins, and practical Christian truths and duties are held forth / by George Keith.	Keith, George, 1639?-1716.	1698 (1698)	Wing K150; ESTC R19823	60,929	128

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

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 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

as he is both God and Man our Elect High Priest Prophet and King Head and Mediator without us in Heaven and as our Faith is exercised on him thus as its Object flowing into us and imparting unto us both the Holy Spirit and his saving Gifts and Graces and the daily encrease of them A. Yea. Q. By what Figure or Type was this signified under the Law A. By the Oyl that was poured on Aaron's Head and did run down from his Head and Beard to the lower Skirts of his Garments Q. What Testimonies of Holy Scripture have we for this A. Many both in the Old and New Testament as Isa 32 ● 2. Isa 59 21. John 1. 14 16. John 7. 38 39 John 4. 14. John 15. 26. Acts 2. 33. Eph. 4. 7 8 15. Q. Can it then be supposed that they have the Holy Spirit or the saving Gifts and Graces thereof who have not Faith in Christ as he is both God and Man without them in Heaven seeing the Promises are only to them that believe in him as such A. Nay Q. Do not such who think they have all within them needful to Happiness and eternal Salvation make themselves equal with Christ and as near to God in way of Union and Communion as Christ And are not such guilty of great Idolatry and Blasphemy A. Yea. Q. Is Christ God-man without us the Head of all gracious Influences not only as the procurer and purchaser of them by the dignity and merits of his most holy Obedience unto Death but also as the real dispenser of them out of the fulness of all Grace and Truth that is in himself so as that he is the great Store-house of Grace out of whom God the Father who dwells in him in all Fulness supplyeth the Church and every true Member thereof A. Yea Eph. 4. 7. 8. 15. 16. Coloss 2. 19. Joh. 1. 16. Col. 1. 19. 2. 3. 9. Q. What are these divine Influences Gifts and Graces which the Faithful receive of God out of Christ and which come down from above from the Father of Lights and descend as the Rain upon the mown Grass A. It is far better to know and enjoy them by spiritual gust taste and feeling than by any nice and dry Speculation of them They are like the Manna from Heaven which though the Children of Israel fed on yet they knew not what it was Exod. 16. 15. Rev. 2. 17. Let it suffice us to know them by the Names which the Scripture calls them Streams of Life living Waters Rain and Dew from Heaven divine Powers Lights and Virtues like the Virtue that went out of Christ that healed the Woman of her Issue of Blood Gifts and Graces Milk Hony Bread Wine and Oyl a Feast of Fat things all which though borrowed and metaphorical Names yet signifie more excellent and precious things than all worldly Treasure for they are the true and incorruptible Substance and Riches which never fade away nor never take Wings to fly from them that love them and him of whom and by whom they have them Isa 12. 3. 55. 1. 25. 6. Psal 68. 9. Hos 14. 5. Psalm 81. 16. Prov. 8. 21. SECT X. Q. WHat are the Laws that God doth write in the Hearts of his People Jerem. 31. 33. Are they not the same that are writ in the holy Scriptures excepting the Ceremonial part that is abolished and some other Laws peculiar to the Jews A. Yea. Q. How doth he write them in their Hearts Is it without all use of outward means A. Nay Q. Then are not the Laws writ in the Hearts of the Faithful by the Spirit in the use of outward means as a Transcript or Copy from the holy Scriptures themselves A. Yea. Q What is the difference betwixt the Law writ in the Hearts of the Faithful and the Law writ in the Hearts of the Unfaithful A. There is a great difference the one hath the Law writ in Stony Hearts the other hath it in Hearts of Flesh that are made by the Lord soft and tender Q Of what service are the Promises contained in the Scripture to the Faithful A. Of exceeding great use and service for by them through the Operation of the Spirit we are made partakers of the divine Nature Q. What is the difference betwixt the manner of God and Christ their being in the Saints and true Believers and the manner of their being in Unbelievers and Unconverted Persons A. As to the essential Presence of God and the essential Word and Spirit that is the same every where and in all things but in respect of Manifestations and Operations the difference is great for the Faithful have peculiar and special Manifestations and Operations of God and Christ in them which none others have Again God and Christ and the Holy Spirit are in the Faithful by Union and Communion and Inhabitation or In-dwelling by Faith and Love but not so in unbelievers and unsanctified Persons Hence it is that unbelievers are said to be without God and Christ in the World without Hope Strangers and Aliens from the Common-wealth of Israel Q. How is Christ in the Saints their Hope of Glory Coloss 1. 27. A. It is not so to be understood as if Christ were only their Hope or the Object and Author of it only as within them and not as without them as he is God-man the great High Priest Mediator and Advocate and as their Head for he is the Saints Hope both ways considered for Paul gave thanks to God for the Hope laid up for the believing Colossians in Heaven 1 Coloss 3. 4. 5. And surely that was more or something else than what they enjoyed of Christ within them unless Men will say as some have said that there is no Heaven at all without Men but only within them nor any Hell but within them which is abominable Ranterism but we cannot have the saving knowledge of him nor that sweet and comfortable experience and enjoyment of him and of his Love and Life and spiritual Blessings but as the Mystery of him is inwardly revealed in us and his Love and Life inwardly felt by us for as Christ within the Saints and without them is but one Christ so it is but one great Mystery which yet may be distinguished into two parts the greater part being God manifest in the Flesh to wit in the Flesh of Christ as he outwardly suffered justified in the Spirit seen of Angels Preached to the Gentiles believed on in the World received up into Glory which Paul said was without Controversie the great Mystery of Godliness and without all doubt is the greater part of the Mystery for the best of the Saints have not the Fulness in them it is only the glorified Man Christ Jesus without them who has that Fulness but every one of the Saints have a measure of the Gift of Grace out of that Fulness as the Water in the Cistern is but a sinall part of that which is in the River

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