Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	mortal_a	sin_n	venial_a	6,152	5	13.8485	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64986	An explicatory catechism: or, An explanation of the assemblies shorter catechism Wherein those principles are enlarged upon especially, which obviate the great and growing errors of Popery; useful for those families that desire to hold fast the form of sound words.	Vincent, Thomas, 1634-1678.	1675 (1675)	Wing V434; ESTC R220763	119,453	302

works are Debts to be paid and not gifts offered up unto God 3. Because they bear no proportion to the reward to be received Q Can works of Supererogation consist with the imperfection of our works A. No. Q. If no man can merit by his works for himself can he communicate to another that which he hath not himself A. No. Q. Is there therefore nothing in the Churches treasury superabundant for those that do not abound in every good work themselves A. No. Q. 83. Are all transgressions of the Law equally hainous A. Some sins in themselves and by reason of several aggravations are more hainous in the sight of God than others Explic. Q Are some sins more hainous in the sight of God than others A. Yes Q. What do you mean by more hainous A. More grievous and more offensive Q. How many waies may some sins be more grievous and hainous than others A. Two waies 1. In themselves and of their own nature 2. By reason of their aggravations Q. What do you mean by the aggravations of sins A. Such additional circumstances which make them more provoking in the sight of God than otherwise they would be Q. And are some sins in themselves or of their own nature more hainous than others A. Yes 1. The highest sins against the first Table are more hainous than the highest against the second Table And 2. Wilfull presumptuous sins are more hainous than sins of infirmity sins against knowledge than those of ignorance sins ripened into action than sins begun in the thoughts and sins of custom and deliberation than those committed through some sudden passion and iustant force of temptation Q. And are sins likewise by reason of their several aggravations more hainous in the sight of God than otherwise they would be A. Yes sins are more hainous than otherwise they would be by their aggravating heightening circumstances viz. from the time when the place where the manner in which the means by which the reason why the person by whom and the person against whom they were committed Q. 84. What doth every sin deserve A. Every sin deserveth Gods wrath and curse both in this life and that which is to come Explic. Q. But though some sins are more hainous than others yet are there any sins so small that deserve not Gods wrath and curse both here and hereafter A. No. Ephes. 2. 3. Deut. 28. 15 c. Gal. 3. 10. Matth. 25. 41. Rom. 2. 5 6 8 9. Q. The Papists have a distinction of mortal and venial sins by mortal they mean such as are in their own nature damnable and deserve eternal death viz. Perjury Murder and Adultery or those seven in the Popish Catechism Pride Covetousness Lusts Anger Gluttony Envy and Sloth by Venial they mean such as are in their own nature pardonable and deserve not everlasting punishments viz. Concupiscence sudden passions of the mind and such like Doth the Scripture warrant this distinction of theirs A. No. 1. The Scripture teacheth us first that the curse of God is due to every one that breaketh the least of Gods Commandments 2. That the wages of sin indiscriminatively without any difference is death And such a death that is opposed to eternal life And we must not distinguish where the Law it self doth not distinguish 3. That for every idle word that men speak they shall give an account thereof in the day of Judgement and that by such words if not repented of they shall be condemned Mat. 12. 36 37. And on the contrary that the forementioned mortal sins in the Popish sense have been and shall be forgiven to all penitent Believers to whom by vertue of the New Covenant all such sins are become venial 2 Sam. 12. 9 13. Mat. 26. 74 75. Luke 22. 32. Mark 16. 7. 1 Cor. 6. 9 10 11. Q. 85. What doth God require of us that we may escape his wrath and curse due to us for sin A. To escape the wrath and curse of God due to us ●or sin God requireth of us Faith in Jesus Christ Repentance unto life with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption Explic. Q. Is there any way to escape the wrath and curse of God A. Yes Heb. 10. 19 20. Q Is there any thing required on our part to escape them A. Yes Faith Repentance and the diligent use of the means of Grace Q. And doth God require Repentance and Faith of us or hath Christ repented and believed for us A. He requireth them of us Q. Why so A. Because Christ had no need of Repentance and Faith being without sin Luke 1. 35. Iohn 8. 46. 1 Pet. 2. 22. Iohn 9. 30 34. Heb. 7. 26. Mat. 27. 19. Luke 23. 14 15. Iohn 19. 4 c. Acts 3. 13 14. and 7. 52. and 22. 14. 1 Pet. 3. 18. Mat. 1. 21. Iohn 1. 29. 1 Pet. 1. 18 19. Isa. 53. 4 5 6. Q. Who communicateth to us the works of Red●mption A. Christ that purchased them conveighs and communicates them to us Gal. 3. 13. Rom. 3. 24 25 26. 2 Cor. 5. 21. Acts 2. 36. Tit. 2. 14. Q. Doth Christ communicate his benefits by means or without means A. By means Q. What kind of use must we make of the means A. A di●igent use Q. Why doth God require of us Faith and Repentance and the diligent use of all the outward means A. That we may escape his wrath and curse due to us for sin Q. 86. What is Faith in Iesus Christ A. Faith in Jesus Christ is a saving grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel Explic. Q Why call you Faith in Iesus Christ a grace A. 1. Because it is not from nature 2. Because it is given and wrought of free grace Q. Why call you Faith a saving Grace A. Because where it is truly wrought it brings the person in whom it is to Salvation Q Doth it not then much concern us to know what this Faith is and to labour after it when we cannot be saved without it A. Yes Q. 1. Is this Faith only the believing that Christ died for sinners A. No for the Devils and Damned in H●ll believe this Q. 2. Or is it an implicite Faith or a blind Faith which the Popish Doctors perswade the people to rest in to believe as the Church believes though they know not what the Church believes A. No. Q. Why so A. 1. Because to believe as the Church believes when we know not what the Church believes is to put out our own eyes that we may take a Guide and if by the Church must be understood the Church of Rome it is to take such a Guide as either cannot or will not guide us aright which is in effect to refuse our own mercies and to run an