Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	faith_n	teach_v	4,044	5	6.3549	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14664	An exposition of the tvvo first verses of the sixt chapter to the Hebrewes in forme of a dialogue. Wherein you have a commendation of catechising, also a declaration of the sixe fundamentall principles wherein the Christians of the Primitiue Apostolicall church were catechised. By T.W. minister of the word.	Wilson, Thomas, 1563-1622.; Walkington, Thomas, d. 1621, attributed name.	1600 (1600)	STC 24966; ESTC S102108	79,110	106

first to be laid as a foundation and afterward the misterie of Christ is more highly and deeply to bee handled as it were the rearing of the walles roofe and loouer Qu. What meaneth the Apostle to say that he will leaue this doctrine of the beginning of Christ and that he will not lay againe the foundation c. An. That toward the Hebrewes hee will not obserue this forme of Catechising or deliuering doctrine plainely and familiarly Qu. Why so An. Because it became them by reason of their time and long continuance to be rather teachers then such as needed the principles and this is implyed in the illatiue particle therefore Qu. What is meant by perfection An. The teaching of Christ more perfectly in such a manner as might be sitting for them that were of age and expert in the word of righteousnesse Qu. Now tell vs what doth the Text containe Ans. A promise of the Apostle to teach the Hebrewes and in them all Christians the doctrine of Christ more exactly and perfectly Qu. How doth he illustrate and declare this his promise of deliuering the doctrine in a more perfect manner An. By the contrary as thus that he will now omit and let passe the first rudiments of Christianitie to the end he may follow a more perfect course Qu. How is this set foorth Ans. By an enumeration or rehearsall of certaine particular rudiments and principles wherein Christians of the primitiue Church were wont at their first 〈…〉 Religion to be catechised and instructed as repentance from dead workes faith towards God c. Qu. Gather vs now the summe of this whole Scripture An. It is thus much as if the Apostle should haue said whereas the doctrine concerning Christ as touching the manner of teaching and deliuering it hath tvvo parts Heb. 5 vers 12.13 one part which hath more perfection and belongs to such as are strong haue more profited the other part belongs to weake ones which are nouices and consists in the first elements and beginnings of Christ such as repentance from dead workes c. I am determined to leaue and forsake this latter part not to meddle with it and to prosecute the former bringing forth doctrines in such manner as is fit for strong men which be of ripe iudgement and vnderstanding in heauenly misteries Qu. What may be learned from this Text of the Apostle thus opened and expounded An. That there is a great deale of skill and wisedome required in the ministers of Christ to be able to discerne by what degrees they ought to proceed in the dispensation of the secrets of the kingdome An other example whereof see 1 Cor. 2.6 and Chap. 3. ver 1.2 Also Christ our Lord requireth in his stewards to be both faithfull and wise to know how to speake a word in season and that euery one in the familie may haue such a portion as is fit and as he for his age and strength is capable of This proueth them foolish stewards that cannot distinguish of the manner of teaching and of the persons towards whom each manner must be vsed Qu. What things may be further gathered from hence for our instruction An. The authoritie antiquitie excellency fruit and necessitie of teaching the Catechisme or doctrine of beginnings Qu. How may the antiquitie of this manner of teaching be collected An. Thus If could be no new thing but very auncient being vsed in the time of the primitiue Church euen so far off as in the age and time of the Apostles And that it was vsed in those times is plaine not onely by this place where it is cleere for they could not leaue that which they neuer vsed nor be said to lay againe that which had not ben once laid but also by 1 Cor. 3. vers 1.2 Also there is some shadow of it in Christ catechising his Apostles Mat. 16.13 and Phillip his catechising the Eunuch Acts. 8. Qu. But ye can fetch the antiquitie of Catechising further off than Christ his time or the primitiue age An. It is true In the Iewish Church being before the comming of Christ it was practised both in families as in Adams Abrahams Gen. 3.18 and others charged so to doe by Moses Deu. 5.7 and in publike assemblies wherevnto the words of the Apostle Rom. 2.18 seeme to haue reference being instructed by the Law or catechised in the law so the words are in the greek meant of such an instruction as is by catechising fit for Children Qu. Of what authoritie is catechising doctrine An. Not any deuise and inuention of men but of diuine authoritie because the Apostles were by diuine inspiration guided both for the matter and manner of their teaching 2 Pet. 1.21 also as the matter and manner of their doctrine was of God so the writing and putting into scripture both the one and the other was done by diuine motion that Ministers of the Church in all ages might not onely see what to teach but how to proceede in their teaching according to the will of God so farre as might fit and further the edification of their flocks Qu. Now shew vs how the excellency of catechising doctrine is raised from the text A. In this it appeareth first that it commeth from God being taught by his spirit Secondly in that it is a part of the holy ministery euen of the Apostolicall ministery Thirdly in that it tendeth and helpeth forward vnto perfection of the Saints in knowledge of godlines how must not that be very excellent which is an ordinance of God for so excellent an end as the good and eternall saluation of the Elect Lastly in that it is so much resisted by Sathan this conuinceth both the great worth and the singular fruit of this kinde of teaching for hee would not so much stirre and labour to keepe it out of Church and families were it not a work and exercise both of much dignitie and manifold vtilitie Qu. What may be the fruit and vtilitie of this kind of teaching An. First it prepareth to ripenesse and perfection in knowledge of God Secondly It fitteth vs to discerne and try out truth from errour Rom. 2.18 Thirdly it maketh Christians more meet for the receiuing of the blessed Communion which without some fundamentall knowledge cannot be receiued worthely 1 Cor. 11.29 Lastly it causeth vs to heare the word preached more profitably euen as Masons build vp more easily when the ground-worke is well laid Qu. What difference is there betweene preaching and the Catechising doctrine An. The one is but short the other a more large treatise the one belongs to weake ones the other both to strong and weake the one is as the laying the foundation the other a building to perfection also in Catechising there is deliuerie by the Minister and redeliuery by the Children not so in preaching which is not exacted to be repeated Qu. What other instruction doth arise of

faith worketh but an assurance of the promise concerning Christ. Qu. Is any faith so strong as altogether to be without doubting and vnbeliefe An. None because all faith as all other graces hath imperfection and is mingled with some doubting feare ignorance or vnbeliefe which yet the stronger faith doth sooner ouercome then the weake Qu. By what meanes is faith engendred An. Ordinarily by the word preached Rom. 10.17 Rom. 1.16 by the word not of the law which engendreth terrour but of the Gospell Qu. By what meanes is it increased A. First by the word both read and preached secondly by the vse of the Sacraments thirdly by prayer and godly meditations of Gods works and promises fourthly by carefull keeping of a good conscience Iames. 2.22 fiftly by long experience of Gods mercies Psal. 23. throughout Qu. How shall wee know whether we haue faith An. First by the feeling and striuing against our vnbeliefe Mark 9.24 Secondly by trauelling to settle our faith Psal. 42.5.9.11 Thirdly by remouing all lets of faith feares distrusts c. Fourthly by vnfained loue to God his people his word and sacraments 1 Iohn 3.14 Fiftly by repentance and amendment of life present and willingnesse to dye in hope of a better life Qu. What be the fruits of faith An. All good works Iam. 2.22 Gal. 5.22 Qu. What doe ye call good workes An. All vertues and duties eyther towards God or man which be required in the ten Commandements contrary to the common opinion of men who thinke onely almes deeds to be good workes Qu. What things are needfull to a good worke An. These things first that it be commanded of God Mat. 15.9 Deut. 12.32 Secondly that it proceede and come from faith Heb. 11.4 Thirdly that it be referred to his glory or done with a desire to glorifie God 1. Cor. 10. Whatsoeuer ye doe c. Qu. Haue good workes any power to merit with God An. They haue not Rom. 4.1.2 because they are not done in perfect loue and also as they come from vs with their imperfection they haue their spots and staines All our righteousnesse is as the menstruous cloth c Esay Qu. How then can they please God A. They please God as fruits of his own spirit through forgiuenesse of the wants and spots which cleaue to them and by the imputation of Christs righteousnesse to the working beleeuers Qu. Rehearse some principall good workes An. Patience vnder the crosse Rom. 5.4 Confession of God before men Rom. 10.9 hope of eternall glory Rom. 5.5 Mercy to the poore called in Mat. 6 4. Almes Loue of our neighbours friends and enimies Luke 6.7 And Prayer Rom. 10.15 Qu. What doe ye call prayer An. It is a worke of the beleeuing soule desiring things needfull of God with confidence of obtayning through the mediation of Christ Psal. 25.1.2 1 Tim. 2.3.4 Qu. What doe ye call things needfull An. They be eyther things that concerne Gods glory as in the three former Petitions of the Lords Prayer or our owne welfare as in the three latter eyther of our bodyes all necessities for this life Petition 4. or of our soules forgiuenesse of sinnes past Petition 5. or protection and deliuerance from sinnes to come Petit. 6. Qu. Why must these things be desired of God An. First because God onely is to be trusted in Rom. 10.1 Secondly Prayer is a religious seruice of God and God onely is to be serued Mat. 4.10 Thirdly God alone knoweth the desires of our hearts Acts. 1.26 Fourthly God alone is all-sufficient to help Gen. 17.1 Qu. Is not voyce needfull in prayer An. Prayer may be without sound of words as in Moses Hannah Exod. 14. 1 Sam. 1. Yet there is great vse of the voyce in prayer Qu. What vse An. For the expressing and exciting of our owne deuotion and feruencie if we pray alone and for the same end as also for edification of others if we pray with others Iohn 17. throughout Qu. What be the kindes of Prayer An. Prayer is of diuers sorts eyther in respect of the place or of the things asked in prayer Qu. How is Prayer distinguished in respect of the place An. It is eyther priuate if the place of prayer be priuate or else publike if prayer be made in a publike place Qu. How is prayer distinguished by the things asked in prayer An. First when we desire to haue euils eyther sinnes or afflictions taken from our selues this is deprecation example hereof Psal. 25.7 and Psal. 6. throughout Secondly if wee desire to haue these euils remoued from others or any good done to others then it is called intercession Psal. 25.21 Psal. 51.20 Thirdly when wee would haue good things graces or benefits inward or outward giuen to our selues this is called prayer or petition Psal. 25.4.5 Fourthly if wee desire that God should haue praise eyther for deliuerance from euils or for bestowing good things towards our selues or others this is called thankesgiuing 1. Tim. 2.2 Qu. What graces are chiefly to be vsed and set on worke in prayer An. First sound knowledge of God and our wants secondly humilitie Luke 10.13 thirdly zeale Iames ● 16 fourthly faith Iames 1.6 Rom. 10.14 fiftly loue Mat. 6.14.15 sixtly constancie Luke 18.1 seauenthly godly sorrow eightly spirituall ioy 1 Thes. 5.16 17. ninthly compassion or fellow-feeling tenthly sobrietie eleauenthly watchfulnesse Mat. 26.41 1 Pet. 4.7 twelfthly singlenesse of heart 1. Tim. 2. Qu. Doth not this proue that no hypocrite or wicked man can pray aright An. True it doth so because they haue but the shadow and appearance without the truth and substance of these graces Also this proueth prayer to be one of the hardest works of a Christian contrary to the common opinion of ignorant men who take prayer to be but a mouing of the lips and repetition of certaine words Qu. But are not hypocrits and euill men which liue within the Church bound to pray An. They are bound by vertue of the Commandement of God to all externall works of Religion and their praier though not made aright yet preuaileth for many temporall blessings and deliuerances this is proued by the story of Simon Magus Act. 8. Achab. Psal. 107. Qu. Why is Christs mediation needfull An. Not onely for the commandements sake which biddeth vs pray in his name but because our best prayers haue their wants and faults and therefore cannot be accepted except they be purged by the death of Christ. Heb. 13 15. Reu. 7.3.4 Qu. What is it to pray in Christs name An. First to desire to be heard for his loue and merit Secondly to trust that our praiers shal please God through Christs merit Qu Why doe yee require that both desire and confidence or trust should be had in prayer An. Because these are the two wings vpon which the soule of a Christian in prayer must mount and soare vp to heauen