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	power_n	17,679	5	5.2026	4	true

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

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

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

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

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

should bruise his heel and also by the Sacrifices which God taught them to offer which were Types and Figures of Christ's Sacrifice that was to come Heb. 11. 4. Q. Who is here meant by the Serpent A. The Devil according to Revel 20. 2. Q. What is meant by his Seed A. That inward Principle of defilement and Seed of Sin that was then sown by the Devil in our first Parents and through their Loins transmitted to their Posterity and that which is born of it called in Scripture the Old Man and the Body of Sin and Death Q. What is meant by the Serpents bruising the heel of the Woman's Seed A. That by means of the Devil who instigated the Jews against him Christ should suffer Death in his Manhood Nature but his Head that is his Godhead neither did nor could suffer any thing Q. What is meant by the Woman's Seed his bruising the Head of the Serpent A. His Victory over the Devil by his Resurrection from the Dead and that by virtue of his Death and Resurrection the Power of Christ by his Spirit in all the Faithful should destroy the Devils Power and Kingdom of Sin flay the Old Man and Crucifie the Body of Sin in them and in due time wholly deliver them from Sin and all the effects an● 〈…〉 ●equences of it Heb. 2. 14. Coloss 2. 15. 1 〈…〉 Q. When are the ●●●●●ful to be fully and completely delivered from all the effects and consequences of Sin A. At the Resurrection of the Dead at which time that first promise shall have its full accomplishment 1 Cor. 15. ●4 Q. What places of Scripture prove that the Sacrifices under the Law were Types of Christ's Sacrifice and that the Blood of those Sacrifices signified the Blood of Christ by which remission of Sin is obtained A. There are divers as Colos 2. 16. 17. Heb. 8. 5. and 9. 9. 23. and 10. 4. 5. 6. 7. 8. 9. 10. 11. 12. 16 17. Q What is meant by that place in Zach. 9. 11. As for thee also by the blood of thy Covenant I have sent forth the Prisoners out of the Pit wherein is no water Is not that Blood the Blood of Christ that was to be shed and was accordingly shed when he suffered on the Cross by virtue of which all the Faithful who once were Satan's Prisoners are translated out of his Kingdom of Darkness fitly signified by the Pit wherein no Water is and brought into the Kingdom of the dear Son of God where is Righteousness Peace and Joy Light Life Love and Liberty and where Springs of living Waters flow A. Yea Colos 1. 13. Rom. 14. 17. Isaiah 12. 3. Q. Was not the Passover a Type of Christ and as the Exod. 12. 7. Blood of the Slain Lamb being sprinkled on the Lintels and Posts of the Doors of the Israelites saved them from the destroying Angel so doth not the Blood of Christ the Lamb of God that was slain for us sprinkled on our Hearts and Consciences not by any visible or material application but by Faith applyed to us save us from the Wrath of God and destruction A. Yea 1 Cor. 5. 7. 8. Heb. 12. 24. 1 Pet. 1. 2. Heb. 10. 22. Q. As the Israelites were to eat the Flesh of the Passover so are not the Faithful not by a bodily eating but by Faith to eat the Flesh of Christ's slain Body that they may have Eternal Life A. Yea John 6 53. Q What places of Scripture prove that Christ was to be a Priest and that the Priesthood of the Law and first Covenant was to end and give way to Christ's Priesthood that is unchangable and to remain for ever A. Psal 110. 4. The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedeck compared with Heb. 7. 11. 12. 24. Q. How is Christ a Priest for ever seeing the Sacrifice of himself he did offer but once when he suffered Death on the Cross and by one Offering once offered he hath for ever perfected them that are sanctified Heb. 7. 27. Heb. 9. 28. Heb. 10. 14. A. Because the virtue merit worth and efficacy of that one Offering once made was sufficient for the expiation and taking away the guilt of the Sins of the Faithful from the beginning of the World unto the end of it Heb. 9. 15. Q. How is Christ a Priest after the Order of Melchisedeck A. Because Melchisedeck which signifieth King of Righteousness was not only a King but a Priest also so Christ is both King of Righteousness and King of Salem which signifieth Peace and also a Priest and as Melchisedeck's Priesthood did far excel the Priesthood of Levi so doth the Priesthood of Christ far excel it Q. In what respects doth Christ's Priesthood excell that of Levi and differ from it A. In many respects as they are excellently set forth in the Epistle to the Hebrews Cap. 7. 8 9 10. As First Christ arose a High Priest out of the Tribe Judah 2. He was made by Oath 3. Not after the Law of a carnal Commandment but after the power of an endless Life 4. These of the Levitical Priesthood offered many Sacrifices yearly for Sin but Christ our High Priest offered Himself a Sacrifice but once 5. They were sinners themselves and needed to offer for their own Sins as well as for the Sins of others but Christ was without all Sin and only offered the Sacrifice of Himself for the Sins of others not only for the Jews but for the whole World 6. By reason of death they were not suffered to continue but Christ continueth for ever having once dyed he dyeth no more 7. They offered the Bodies Fat and Blood of Beasts but Christ offered up his whole Body of Flesh and Blood together with his Soul an Offering for our Sins 8. Their Offerings were but the Figure Type and Shadow his was the Substance and thing signified 9. Christ by virtue of his Priesthood was made surety of a better Testament and of a better Covenant which was Established upon better Promises 10. None of all their Offerings could take away Sin or purge the Conscience from Sin but this his Offering once did to all that sincerely believe and repent of their Sins 11. The High Priest on the day of Atonement being the 10th day of the 7th Month every Year entred the Holy Place made with Hands but Christ our High Priest by his Atonement hath entred into Heaven it self and hath made open and manifest the way thereunto unto all true Believers and Followers of him 12. The Jews paid the Tythes or Tenths of their Increase to the Priests and Levites and they paid out of their Tenth a Tenth to the High Priest but the true Christians which are the true spiritual Jews give both themselves and their All to Christ their High Priest and are ready to serve Him and his Gospel with their All for the propagation and service of his Gospel and if need

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