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	scripture_n	19,615	5	6.1818	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50246	A catechisme, or, The grounds and principles of Christian religion set forth by way of question and answer wherein the summe of the doctrine of religion is comprised, familiarly opened, and clearly confirmed from the Holy Scriptures / by Richard Mather, teacher to the church at Dorchester in New England.	Mather, Richard, 1596-1669.	1650 (1650)	Wing M1268; ESTC R43433	66,565	136

if there were no men there would never be any ships upon the Sea Even so the preservation of the great ship of the world and the guidance of its motions doth evidently shew that there is a God by whom the same is preserved and guided Q. What else may be a further proofe that there is a God A. That there is a God is manifestly declared by the strange and wonderfull plagues and judgments that sometimes are inflicted upon notorious sinners upon earth Exod. 8. 19. 9. 16. Psal. 9. 16. 58. 10. 11 79 10. Q. What may be thought of those accusations and terrors of conscience that sometimes are found in men upon the committing of haynous sins though knowne to no man living but to the sinner himselfe A. This also is another testimony that there is a God before whose judgment seate a man must answer for his deedes for otherwise why should a man be afraid where no feare is Rom. 2. 15. Isa. 33. 14. Psal. 14. 5. 53. 5. Q. How many Gods are there A. No more but one Deut 4. 39 6. 4. Isa 44. 6. 8. 45. 5. 18. 1 Cor 8. 4. 6. Eph. 4. 6. Q. Why may there not be more Gods then one A. Because that is contrary to the nature of God which is to be infinite and everlasting that is the first and the last now there cannot be many infinites nor many firsts and lasts but one only Q. How else doth the nature of God shew that there can be no more but one God A. It is the nature of God to have his being of himselfe and so give being to whatsoever else hath being for so much is signified by the word Iehovah Exod. 3. 14. 6. 3. 15. 3. Q. And how doth this prove that there can be no more but one God A. Because if there were many Gods then either they must one give being to the other or each one have his being of himself both which are utterly impossible Q. Why might not one of them give being to the other A. Because then that other could not bee God as not having his being of himselfe Q. And why might they not be many Gods each one having his God-head of himselfe A. Because then none of them could be God as not giving being to all others which had being Q. Though there be but one God yet is there not more persons or subsistences in the Godhead then one A. Yes the Scriptures doe apparently witnesse that in the unity of the divine essence there is a plurality of the divine persons Gen. 1. 26. 3. 22. 11. 7. Isai. 6. 8. 41. 22 23. Q. How many are the Persons in the Godhead A. They are three the Father the Son and the Holy-Ghost Math. 3. 16 17. 28. 19. Ioh. 14. 16 17. 15. 26. 2 Cor. 13 14. Gal. 4. 6. 1 Ioh. 5. 7. Q. Whether are these three the Father the Son and the Holy-Ghost severall and distinct Persons or onely severall names and titles of one and the same person A. The Father is not the Sonne but another person a the Son is not the Father but another b and the Holy Ghost is neither the Father nor the Son but another c and therefore they are each distinct from other as severall and distinct Persons Q. What are the personall properties whereby each is distinguished from other A. The property of the Father is to beget the Son d the property of the Son to be begotten of the Father e the property of the Holy Ghost to proceed from the Father and the Son f who is therefore called the spirit of the Father g and of the Son h Q. Are every one of these persons God A. Yea Of the Father there is lesse question and the Scriptures doe witnesse that the Son is God i and also that the Holy Ghost is God k Q. You have shewed that there is a God and and onely one God and three persons tell me now what God is A. God is so infinite and incomprehensible that no creature is able fully to comprehend or know him Exod. 33. 20. 23. Iob. 26. 14. 11. 7 8 9. 1 Tim. 6. 16. Q. How then may we conceive of him A. As he hath revealed himselfe to us l in his back parts m which are his divine attributes n and by his workes o Q. What are those Attributes or back parts of God A. Wisdome p Power q Goodnesse r Truth s Justice t Mercy u and the like in all which he is infinite w and everlasting x Q. What are the works of God A. They are three Decree Creation and Providence CHAP. 4. Of Gods Decree Q. WHat is Gods Decree A. That whereby he hath before determined and decreed with himselfe whatsoever shall come to passe Q. Doe you say that Gods decree reacheth to all things whatsoever cometh to passe in time A. Yea all things whatsoever have been are or that shall be hereafter were before decreed and determined by God Eph. 1. 11. Act. 15. 18. Q. What are some of the principall things that are so decreed A. Things that are most casuall a things that are most freely done by the creature b and things wherein the creature commits abundance of sin c Q. What else A. Such things as seeme small and little d are also great and speciall events Q. What are some of those great and speciall events that are decreed by the Lord A. The comming and death of Christ and all the workes of his mediatorship e the salvation of the Godly f the damnation of the wicked g the day of every mans particular death h and the day of the generall judgement i Q. When were all these things decreed by God A. Before the world was created even from everlasting 1 Cor. 2. 7. Eph. 1. 4. 3. 11. 1 Pet. 1. 20. 2 Tim. 1. 9. Q. What was the cause of Gods decrees A. The cause that moved him to decree was nothing foreseene in the creature but his own will and good pleasure Rom. 9. 11. 18. Matth. 11. 25. 26. But sith some are appointed by the decree of God to damnation if his will be the cause of that decree how is that just Yea it is most just and righteous notwitstanding Rom. 13 14. Q. How may that appeare A. Because the will of God is the rule of all righteousnesse k and because the Lord hath absolute power over all creatures as the Potter hath power over his clay l Q How else may the justice of the Lord in his decrees appeare A. Because what ever be the Lords decree there is no man actually condemned till he be first defiled with sinne Rom. 3. 9 19. 2. 6 9. Genes 4. 7. Q. VVhether is the decree of God certaine and immutable or such as may be changed and not take

as also by other titles importing the same thing Q. VVhat are those other titles A. He is called Counsellor b Messenger c Doctor or Master d Apostle e Speaker f the Shepheard and Bishop of our soules g the faithfull and true witnesse h Q VVhat is the work of Christ as a Prophet A. To reveale and make known to his people the counsell and will of God Deut. 18. 18. Iohn 1. 18. 4. 25. 15 15. Matth. 11. 27. Q How doth he this A. Outwardly by such means as he hath appointed and inwardly by the teaching and illumination of his holy Spirit Q. VVhat are the outward meanes A. They are divers and sundry according as it pleased him i but chiefly they are the holy Scriptures k and the ministery of men appointed to speak in his name l Q. What is the teaching of the holy Spirit A. It is that inward work of the holy Ghost upon the soule whereby the outward teaching is made efficacious and powerfull for opening the understanding and humbling the heart to embrace the truth and will of God Iohn 16. 13. 14. 26. 1 Iohn 2. 27 Q. When hath Christ performed his office and function of a Prophet unto his people A. Both when he was upon earth in his own person m and also in all times and ages of the Church both afore his incarnation n and since his Assention into heaven o Q. How much of the will of God doth this Prophet make known unto his people A. All that is requisite for our Salvation Iohn 15 15. 4. 25. 16. 13. Deut. 18. 18. Q. What then is to be thought of all Doctrines Traditions Revelations and Ordinances which he hath not appointed A. They are all to be rejected and accursed p as being injurious to the perfection and fulnesse of the Propheticall office of Christ CHAP. 17. Of the Priesthood of Christ Q. IS Christ also a Priest A. Yes and is frequently so called Psal. 110. 4. Heb. 2. 17. 3. 1. 4. 14 15. 5. 5 6 10. 8. 1. 9. 11. Q Was he a Priest after the order of Aaron A. No but after the order of Melchizedek Psa. 110. 4 Heb. 7. 11 21. Q. How may that appeare A. Aaron was of the Tribe of Levi but Christ was of the Tribe of Iudah a and whereas Aaron had father and mother Christ as he was man was without a father and as God without mother b Q. How else A. Aaron and his successors being sinners had need to offer sacrifice first for their owne sinnes and then for the peoples but Christ being altogether without sinne did offer sacrifice onely for the people Heb. 5. 3. 9. 7. 7. 26 27. Q. Is there not some difference between the Priesthood of Aaron and Christs Priesthood in respect of the manner of entrance in the same and continuance therein A. Yes for Aaron and his successors were ordained without an oath but Christ with an oath c And whereas the Priests of the law died and had successors Christ hath an unchangeable Priesthood continuing Priest for ever d Q. How doe these priesthoods differ in respect of the sacrifices offered thereby A. The one offered the bodyes and blood of beasts but Christ offered up himselfe and so was both Priest and Sacrifice Heb. 9. 12 14 26. Q. Is there not some difference in regard of the number of their Sacrifices A. The Sacrifices of the Law were many because of their imperfections but Christ hath offered up himselfe once for all Heb. 7. 27. 9. 25 26. 10. 12 14. Q. What are the workes performed by him as a Priest A. Oblation or offering a Sacrifice e and making request or intercession for his people f Q. What was the Sacrifice which he offered A. Himself as he is man g his humane soule h and body i Q. VVhat kind of Sacrifice was this A. It was bloody or by blood k it was spotlesse l and perfect m and most pleasing unto God n Q. VVhat Altar did he offer this Sacrifice upon A. The Altar must need be heavenly as the Priest and Sacrifice were and the use of an Altar being to sanctifie the gift and therefore greater then it w and therefore it was not the crosse of wood but the Godhead of Christ which was the Altar on which he sacrificed himselfe x Q. Whether is Christ the only Priest unto God in these daies or are there not others who are Priests also A. All Christians are called Priests to offer up unto God the spirituall Sacrifice of prayer and thanksgiving and the like y but to be a Priest to offer up a Sacrifice propitiatory is proper and peculiar unto Christ onely z Q. What acts doth Christ perform in making intercession for his people A. He appeares in the presence of God for them a presenting before God the vertue and value of his death and bloodshedding b with some expression of his will before God for their good c Q. In what manner doth he make this intercession A. Not with teares and words and prostrating of his body as he did on earth but in such a manner as is suitable to his state of glory Q. What are the benefits of this intercession of Christ A. Forgivenesse of sinnes daily continued and applied d with continuance in Gods favour e and acceptance of our imperfect services f Q. What are the benefits of this intercession A. Hereby believers are defended and secured against the accusations of all their enemies g with certainty of salvation in Heaven h CHAP. 18. Of the Kingly office of Christ Q. HAth Christ also the office of a King A. Yes for he is often expresly so called a and hath the ornaments of a King Q. What are those ornaments A. To sit upon a Throne b to weare a Crown upon his head c and to have a Scepter in his hand d Q. How is he King of his people as God onely or as man also A. Not as God onely but as Mediator God and man in one person Q. How is that proved A. Because he that was born and given to us hath the government upon his shoulders e and he that was crucisied is made Lord and Christ f now to be born and given and crucified cannot be said of God onely Q. How else may it appeare that Christ is King not as God onely but as man also A. Because the time will come when he shall deliver up the Kingdome to the father g but as God he shall reign with the father unto all eternity Q. Is any work of Christ as King anywhere expresly ascribed unto him as man A. Yea authority to execute judgement as a Kingly work and this belongeth unto Christ as man Iohn 5. 27. Q. Over whom

2. 10. Iohn 5. 22. 27. and 17. 2. Q. And why did God give this great advancement unto Christ A. Because the sonne did voluntarily humble himselfe to the greatest degree of obedience and humiliation therefore the father gave unto him this exaltation and advancement as a reward and recompence of that his humiliation Phil. 2. 10. 11. Isa. 5. 3. 12. Q. Doth Christ sit at the right hand of God in respect of his divine nature onely or in regard of his manhood also A. This dignity belongs to Christ as God and man in one person and not in respect of one of his natures alone Q. How may that appeare A. Because it is given to him immediately upon his Ascention into heaven a and is to be exercised by him both as Davids Lord b and also as he is the sonne of man c Q. How long shall this sitting of Christ at Gods right hand continue A. Vntill all his enemies be made his footstoole Psa. 110. 1. 1. Cor. 15. 25 Q. Shall it never cease and have an end A. If we speake of his reigning and ruling in a way and manner peculiar and appropriate to his person so we may safely say that when all his enemies are put under his feet then shal be the end when he shall deliver up the kingdome to the father and himselfe be subject to him 1 Cor. 15. 24 25 28. Q. What shall be the last act of this glorious power and authority of Christ and so the last degree of his exaltation A. His returne to Iudgement at the last day when he shall come a second time into this world with unspeakable majestie and glory to judge the Quick and dead 2 Tim: 4. 1. Act. 10. 42. and 17 31. and Mat. 25. 31. and 26. 64. 2 Thes. 1. 7 8 9. CHAP. 23. Of faith and union with Christ Q. YOu have spoken of the person Offices and actions of Christ you are now to shew the benefits that come by Christ and how we are made partakers of Christ and of his benefits A. We are made partakers of Christ and all his benefits by faith alone Iohn 1. 12. and 3. 16 18 36. and 20. 31. Eph. 3. 17. and Act. 16. 31. Q. What meane you by faith A. That grace of the spirit whereby we receive Christ which is wrought in our hearts in our effectuall calling Q How is faith wrought in effectuall callings A. Effectuall calling consists of two parts the offer of Christ to the soule and the soule excepting of that offer or the call of God when he calls the soule to come to Christ and the answere of the soule unto that call a now this latter is nothing else but faith Q. How is faith wrought in us A. Not by any power of our owne freewill b or meerely by morall perswasion c for we are dead in sinnes and treepasses d Q. How then is it wrought A. By the almighty power of the spirit of God as the author of it e and by the word as the instrument thereof f Q. How doth the word worke faith A. The Law prepareth for it g by convincing the soule of sinne h and terrifying for the same i through the worke of the spirit of bondage k Q. And what doth the Gospel A. It presents the excellency and worth of Christ as an onely and alsufficient saviour l but withall convincing the soule of its great sinne in not beleeving in Christ m of its utter insufficiency to come to him n and its great unworthynesse o to have any part or portion in him Q. What followeth hereupon A. Hereby the soule feeling it selfe to be utterly lost is further and more kindely broken and humbled Luke 19. 10. Isa. 61 1 2 3. Math. 11. 20. Zac 12. 10. Q What else is done by the Gospell in the working of faith A. It sweetly encourageth poore lost soules to come to Jesus Christ p and enableth them so to doe rowling and resting themselves upon him q by the helpe of the spirit of grace r which is ministred thereby s Q It seemes then you make Christ the object of faith A. Yea not onely the whole truth of God t but specially Christ Jesus as he is set forth in the promises of the gospel is the obiect of saving faith u Q. Wherein doth the nature of this faith consist A. Not onely in knowledge of the revealed will of God w and in assent to the truth thereof x for so much may be found in devils y Q. What is there more then this in saving faith A. There is also a comming unto Iesus Christ z with affiance a and reliance upon him b Q. What is the subject in whom this faith is wrought A. This faith is not wrought in any reprobate but only in the elect c and not onely in the understanding or only in the will but in the whole heart d Q. And what an heart is it in whom this faith is wrought A. Onely the heart of such an one as is now a poore lost and broken-hearted sinner Math. 9. 12 and 11 28. Luke 19. 10. and 3. 4 5 6. Q. VVhy say you so A. Because till the heart be thus prepared men will never come to Christ e nor can they truly beleeve on him f Q. VVhat thinke you then of those who professe themselves to be true beleevers and yet were never in any measure thus prepared and humbled A. The case of such professors is very dangerous Q. Why say you so A. Because the fallow ground of their hearts being never broken up they doe but sow among thornes g so the stoninesse of their hearts not being removed by any sound thorough worke of contrition and humiliation therfore though they may for a time receive the word with joy and beleeve for a season yet they are like to be but temporary beleevers and in time of temptation fall away h Q. You have shewed the cause and the object the nature and subject of faith tell me now what are the principall effects of faith A. Hereby we have union with Christ himselfe i and so communion with him in all the benefits which he hath purchased for the Elect k Q. What understand you by union with Christ A. That spirituall conjunction l betweene Christ and the beleever whereby the beleever hath possesion of Christ as his owne m dwelling in Christ n and Christ in him o and is made one spirit with him p Q. By what comparisons or similitudes is this union expressed in Scripture A. It is expressed by that union that is between the husband and wife q the vine and the branches r and the head and the members s Q. What benefit comes to beleevers by meanes of this their union with Christ A. Being one with Christ therefore