Selected quad for the lemma: soul_n
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B31273
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An enlargement of a former catechisme which contained in briefe the grounds and principles of Christian religion that shewed what we ought to beleeve, this upon what ground we ought so to beleeve, both which are necesseary in the faith of every Chirstian / gathered at the first and since enlarged by D.V. ...
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in this place A. Because so it is to be understood generally in the end of our prayers and so it is used in the two and twentieth Chapter of the Revelation at the last verse save one where when our Saviour Christ had promised to come quickly to Iudgement S. Iohn answers Amen and then hée expounds this by two things Even so and then Come Lord Iesus the former whereof shewes his beliefe the later his desire Q. What is the third meanes that may be used for the obtaining of faith A. The third meanes is the use of the Sacraments Q. How is that proved A. Because for this end they were ordained of God as may appeare if we consider the nature of them Q. Why what is the nature of a Sacrament A. It is a signe and a seale of that covenant of grace which God hath made with his Church Q. How doe you prove that this is the nature of a Sacrament A. Out of the seventeenth of Genesis where God made a Covenant with Abraham and his seed and gives them circumcision to be a signe of this Covenant and a seale to confirme the same and hereunto agree the words of the Apostle in the fourth Chapter of the Epistle to the Romans the eleventh verse where he saith that Abraham received the signe of circumcision the seale of the righteousnesse of faith Q. What is the Covenant of grace which God hath made with his Church A. This is the tenor of the Covenant that Whosoever beleeveth in Christ Iesus shall not perish but have everlasting life Q. How doe you prove that this is the substance of the Covenant of grace A. Out of the tenth Chapter of the Epistle to the Romans where he compares the Covenant of grace with the Covenant of workes and shewes wherein the Covenant of grace doth consist at the ninth verse If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve in thine heart that God raised him up from the dead thou shalt be saved Q. How many Sacraments are there A. Two and no more Q. How doe you prove that A. Because to these two onely doth agree that which hath béen said concerning the nature of a Sacrament Q. Which be those two Sacraments A. Baptisme and the Lords Supper Q. What is signified and sealed unto us in Baptisme A. That as the water washeth away the soyle of the body so doth the bloud of Iesus Christ wash away our sinnes Q. How is that proved A. Out of the two and twentieth chapter of the Acts of the Apostles where Ananias speaks thus to Paul at the sixtéenth verse Arise and be baptized and wash away thy sinnes where these two being joyned together baptizing and washing away of sinne the one shewes what is meant by the other that by the outward baptizing and washing with water is signified the washing away of our sinnes Q. What is signified and sealed unto us in the Lords Supper A. That as the bread and wine doe nourish our bodies so doth the body and bloud of Iesus Christ nourish our soules and bodies to everlasting life Q. How do you prove that this is signified sealed unto us in the Lords supper A. Because when our Saviour first ordained this Sacrament in the six and twentieth Chapter of S. Matthew at the six and twentieth and eight and twentieth verses he utters these words when he giveth the bread and the wine saying This is my body and againe this is my bloud thereby shewing that every worthy receiver doth not only receive the bread and wine but the bodâ— and bloud of Chist also and that the reâ—â—iving of the bread and wine doth seale unto them the receiving of the other The third part Q. Who are they that shall have everlasting life A. The godly Q. How is that proved A. Out of the five and twentieth chapter of S. Matthew the last verse where it is said the righteous shall goe into life eternall Q. When shall they have this life eternall A. At the end of the world Q. How is that proved A. Out of the former Chapter the five and twentieth of Saint Matthew for that that is there spoken of the righteous and their going into eternall life is thus to be understood For in the foure and twentieth Chapter at the third verse the Disciples of our Saviour asked him what signe there should be at the end of the world and hereupon our Saviour speaks of the end of the world and what shall fall out then both in the foure and twentieth and five and twentieth chapter and amongst the rest this is one thing That the righteous shall goe into eternall life Q. Shall not the righteous have eternall life before the end of the world A. Yes in part when they die for their bodies shall be laid in the grave but their soules shall goe to heaven and there enioy eternall life Q. How is that proved A. First that the bodies of Gods children shall bée laid in the grave that is plaine by experience Secondly that their soules shall goe to heaven and there enioy eternall life that is plaine out of the words of the Apostle in the later Epistle to the Corinthians the fifth Chapter the beginning of it Wee know that if our earthly house of this tabernacle be destroyed we have a building given of God an house not made with hands but eternall in the heavens Q What shall become of the wicked when they die A. Their bodies shall bée laid in the grave but their soules shall be in a place of torment Q. How is that proved A. First for the bodies that is plaine by experience Secondly for their soules that may be proved out of the words of our Saviour in the seventh chapter of S. Matthew at the 13. verse where he saith That the broad woy leadeth to destruction now the wicked walk in that way and when they die they come to the end of that way and therefore though their bodies lie in the grave yet their soules meet with destruction Both these wee may see fulfilled upon the wicked rich man in the sixtéenth of Saint Luke the two and twentieth and thrée and twentieth verses where it is said The rich man died and was buried there is the bestowing of his body then it is added that he was in hell in torments that is to be understood of his soule Q. How long shall the bodies of the godly and the wicked lie in the grave A. Till the end of the world Q. How is that proved A. Out of the fifth Chapter of Saint John the eight and twentieth verse where our Saviour saith That the houre shall come in the which all that are dead in the graves shall heare his voyce and shall come forth both they that have done good and they that have done evill Q. What shall become of them then A. Every body shall be joyned to his owne soule and raised up againe Q. How is that proved A. Out of the former words of our Saviour for he saith They that are in the grave shall heare his voyce therefore the soules shall bée joyned to their bodies otherwise they could not bée so properly said to heare and then hée saith further they shall come forth that is they shall be raised up out of the grave Q. When the bodies of the godly and the wicked are joyned to their soules what shall become of them then A. They shall come to Iudgement Q. How is that proved A. Out of the Epistle to the Romans the fouretéenth Chapter the tenth verse We shall all appeare before the judgement seat of Christ Q. Who shall judge them A. Iesus Christ Q. How is that proved A. Out of the former words and so all so out of the later Epistle to the Corinthians the fifth Chapter and the tenth verse We must all appeare before the judgement seat of Iesus Christ Q How shall Christ judge us A. According to our workes Q. How is that proved A. Out of the former place where it is said We must all appeare before the judgment seat of Jesus Christ that every man may receive the things which he hath done in his body according to that he hath done whether it be good or evill Q. What is the meaning of that when you say that Jesus Christ shall judge us according to our workes A. The meaning is that they that have done well shall goe into life everlasting and they that have done evill shall goe to everlasting condemnation Q. How is that proved A. Out of the fifth Chapter of S. Iohns Gospel the nine and twentieth verse where our Saviour saith thus They that have done good shall come forth to the resurrection of life and they that have done evill to the resurrection of condemnation Q. Are we saved for our works or for our faith in Christ A. For our faith Q. How is that proved A. Because it is plainly said in the third Chapter of S. Iohns Gospel That he that beleeveth on the Sonne hath everlasting life and the Apostle saith as plainly in the Epistle to the Ephesians the second Chapter and the eighth verse By grace ye are saved through faith and then he addes not of your selves not of workes A. Why then will Jesus Christ judge us according to our workes A. Because our workes are more manifest and apparant than our faith Q. How doe you prove that our works are more manifest than our faith A. That is plaine because our faith is within in the heart but our works many of them are outward Q. How doe you prove that upon this ground because our works are more manifest than our faith that therefore Christ shall judge us according to our works A. Because the day of iudgement is a day wherein God will not onely be iust in rewarding the goodly and punishing the wicked but hée will make this his iustice to appeare to the whole world men and Angels and therefore in the Episte to the Romans the second Chapter the fifth verse the Apostle cals this day A day of the declaration of just judgement of God Soli Deo laus gloria FINIS
heart that what Iesus Christ hath done or suffered for the Salvation of mankind he did it for me as well as for any other Q. How is it proved that the nature of faith consists herein A. The ground of this is in those words of the Apostle in the Epistle to the Galathians the second Chapter the twentieth verse where he speakes thus I live by faith in thee Sonne of God who loved me and gave himselfe for me Q. What is the speciall fruite of faith A. Repentance Q. How is that proved A. Out of the very nature of repentance Q. Why what is repentance A. It is a turning from our sinnes and a returning to God whom by our sins we had forsaken Q How doe you prove that this is the nature of repentance A. Out of the Prophesie of Isaiah the five and fiftieth chapter the seventh verse Let the wicked forsake his wâ—y and the unrighteous man his thoughts and let him returne unto the Lord. In these words the Prophet preacheth the doctrine of repentance while he calls upon them to turne from their wicked wayes and to turne to the Lord. And so in the former Epistle to the Thessalonians the first chapter ninth vers the Apostle sets out their repentance in these words that They turned to God from idols to serve the true and living God Q. But if this be the nature of repentance doth it follow thence that it is a fruite of faith A. Yes for that that moves a man to repent is this that hee beléeves he shall finde mercie and obtaine pardon upon his repentance And this is plain by the manner of the Prophets enforcing this duty of repentance for in the five and fiftieth Chapter of Isaiah and the seventh verse When the Prophet had exhorted them to forsake their wicked wayes and to turne to the Lord wherein consists the nature of repentance presently he brings in this reason that God will have mercie upon them and abundantly pardon them Now the reason that doth move a man to practise any duty must first be apprehended and beleeved before he practise the duty it selfe and therefore a man must first beleeve and have a perswasion of Gods mercie before he doth or can repent Q. What meanes be there to get faith and to increase it when we have it A. The meanes are these three first the hearing and reading of the word of God Q. What meane you by the word of God A. The canonicall books of the old and new Testament Q. How doe you prove that this is a meanes to beget faith A. Because the Apostle saith in the tenth Chapter of the Epistle to the Romans and the seventéenth verse that Faith commeth by hearing and hearing by the word of God Q. What is the second meanes A. Prayer is the second meanes Q. How doe you prove that A. Because it is the meanes that our Saviour Christ hath taught us for the obtaining of any good thing at Gods hand for these be the words of our Saviour in the seventh Chapter of Matthew at the seventh verse Aske and it shall be given you and againe in the eleventh verse of that Chapter If ye that are evill can give to your children good gifts how much more shall your Father which is in heaven give good things to them that aske him Q. What is the best forme of prayer A. Our Father which art in heaven c. Q. To whom do you make that prayer A. To God Q. How doe you prove that A. Because there is none whom wee can call Our Father which art in heaven but onely God Q. How many petitions are there in this prayer A. Six Q. Which be the first three A. Hallowed be thy Name that is one thy Kingdome come that is two thy will be done in earth as it is in heaven there are the thrée first petitions Q. What doe you pray for in these petitions A. Such things as concerne the glory of God Q. How doe you prove that A. Out of the forme of the words thy name thy kingdome thy will c. Q. Which be the other three petitions A. Give us this day our daily bread that is one and forgive us our trespasses as we forgive them that trespasse against us that is two and lead us not into temptation but deliver us from evill there are the thrée last petitions Q. What do you pray for in these three petitions A. Such things as concerne ourselves and our neighbours our good and theirs both for body and soule Q. How is that proved A. First the words be plaine enough wée doe not say give me and forgive me and leade not me c. but give us and forgive us and lead not us c. Therefore we pray for our brethren as well as for our selves Secondly And as wee pray for bread which concernes the body so also for the forgivenesse of our sinnes and strength against temptation which concernes the soule Q. Why doe you make these petitions to God rather than to any other A. Because it belongs to him to heaâ—â— our prayers and grant our requests in that he is our King he is able to doe it in regard of his power and that hee should doe this for us it makes for his glory Q. How is it proved that you make these petitions to God rather than to any other upon this ground A. Out of the last words where this reason is given why we make the former petitions to God For thine is the Kingdome the power and the glory for ever Q. But doth not our Saviour teach us to give thankes to God for good things received as well as to pray for what wee would have A. Yes and this he doth in these last words also for they are not onely a reason of the former petitions but doe containe in them a thanksgiving also Q. How is that proved A. First because that thanksgiving is a part of prayer and our Saviour would not leave out such a necessary part of prayer when he did purposely teach them to pray Secondly because we reade in the former booke of Chronicles the nine and twentieth Chapter at the eleventh verse that David gives thankes to God in the like words Blessed be thou O Lord God of Israel our Father for ever and ever Thine O Lord is greatnesse and power and glory and victory and praise For all that is in heaven and in earth are thine thine is the Kingdome O Lord. Here in Davids thanksgiving the Kingdome and power and glory of God are mentioned Q. What is the meaning of the last word Amen A. It is the conclusion of the prayer and it signifieth our faith and our desire touching that we have prayed for as if we should say what I have prayed for I desire it may come to passe I beléeve it shall come to passe and thus I set up my rest and shut up my prayers Q. How doe you prove that this is the meaning of Amen