Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	apostle_n	sin_n	transgression_n	5,988	5	10.4357	5	false

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

are some of those evils comprehended in this sinne A. There was great umbeliefe to doubt of the truth of Gods threatning there was great Idolatry in preferring the counsell of Satan afore the commandment of God and great blasphemy in yeelding to Satan when he said God forbade them that tree because he did envy their happinesse Q. What evill else was there in that offence A. There was discontent with their estate though it was exceeding good abominable pride that would be like unto God and horrible unthankfulnesse to sinne against God that had so highly advanced them Q. What further evil was in it A. There was curiosity in desiring to know more then God would have them to know also also they sinned needlesly and wilfully that commandement being so equall and easie to have beene kept Q. How may that appeare A. Because man then had no inward Concupiscence or corruption of nature as we now have that could move him to breake the commandement nor was he any necessitated thereto through any want having such variety and abundance of other fruits whereof he might freely eat Q. What may be a last particular to shew the hainousnesse of this first offence A. Man shewed himselfe herein to be wretchedly carelesse of the good of his posterity to whom in this act he was both unkind and Cruell Q. How may that appeare A. In that by this meanes he brought sinne and misery upon them all Rom. 5. 12 18 19. 1 Cor. 15. 22. Q. Why should this sinne of Adam bring the guilt of sinne and misery upon all his posterity A. Because he stood at this time as a publike person in the roome of all mankind we being all considered in him as members in the head as children in his loines as debtors in our surety and as branches in our roote Q. VVhat was the cause of this great and lamentable offence A. It was not any weaknesse or want of power in man to stand for being made in Gods Image he might have stood if he would Q. You thinke then he was not compelled and forced to sinne and breake the commandment A. God was so farre from forcing him to sin that he gave him power to have obeyed and threatned him with death in case of disobedience Q. But might not Satan compell him to it A. Satan could doe nothing against him by compulsion or constraint and therefore doth onely assault him by Crafty and subtill perswasions Q. VVhat then was the cause of this their sinne A. The principall cause was man himselfe in abusing his owne freewill to receive the temptation which he might have resisted if he would Eccles. 7. 29. Q How farre was Satan a cause of that first offence A. Though he could not constraine man to sinne without his own consent yet he was justly to be blamed for that sinne of man in that it was through his entisements that man was drawen unto it Q. How did he entise man to it A. By abusing the serpent to seduce the woman and the helpe of the woman to seduce the man Gen. 3. 1 6. Q. VVhat are the effects and fruits of his Fall A. By means of this Fall both the Serpent and Satan became accursed and Adam and Eve and their posterity plunged into a depth of sin and misery Gen. 3. CHAP. 10. Of Sinne the definition of it and the distribution into Original and actual Q. WHat is sinne A. Transgression of the moral Law of God by a Creature that is bound to keepe it Q. Why is sin said to be a transgression of the Law A. Because the Apostle Iohn doth expresly so call it a and elsewhere it is said where there is no law b there is no transgression Q. Why say you that sinne is a Transgression of the law of God onely for are not Transgressions of the Lawfull commandements of parents and other Superiors sins also A. Yes so farre as they tend to the dishonour of Superiors such Transgressions are also sins but the reason of that is because obedience to the lawfull commands of Superiors is enjoyned in the fifth commandement of the law of God in which respect God is said to be the onely Law-giver Iam. 4. 12. Q. But why doe you make sinne a Transgression onely of the morall law sith unbeliefe and Impenitency though they be against the gospel are also sinnes and so were violations of the Ceremoniall law that was given to Israel by Moses A. Violation of the Ceremonies by the people of Israel was a sinne because the observation of them was enjoyned to that people in the second commandement of the moral law like a●… the observation of baptisme and the Lords Supper are now enjoyned to Christians by the same Commandement Q And why are unbeliefe and Impenitenci●… sinnes A. Though these be directly against the Gospel yet they are also sinnes when they are found in them to whom the Gospels comes as being against the first commandement of the law which enioynes obedience to God in whatsoever he hath shewed or shall shew to be his wil Q. Why do you make sinne a Transgression of the law by a creature A. Because God the Creator may do things forbidden in the Law and yet not sinne as to kill and destroy because the law is not a rule to him but to us his owne will being his rule Eph. 1. 11. Ps. 115. 3. Q. Why is it added by a Creature bound unto it A. Because though Angels may sinne yet many things in the law specially in the fifth and seventh commandement are not applyable to Angels and as for other Creatures the Law is no rule to them at all Q. Who among men are tainted with sinne A. All that are meere men none excepted Eccles. 7. 20. Rom. 3. 23. and 5. 12. Q. How many sorts of sinne are there A. Besides that first offence of eating the forbidden fruit there is the corruption of nature which is usually called originall sinne and the sinnes of life which are usually called actuall Q. What is the nature of originall sinne wherein doth it consist A. It consists in the losse of Gods Image wherein man was created at the first c and in a contrary vitiousnesse instead thereof d Q. What is the measure or greatnesse of this sinne A. It contaynes not onely some one or few particular evils but a masse of all iniquities even the most abominable that can be named or Imagined Rom. 3. 12. 13. c. Q. How farre doth this sinne extend A. It overspreads the whole race of mankind as a contagious leprosie and epidemical disease e and infects all the powers and parts both of soule and body f Q. How is this sinne propagated A. It is conveyed from parents to children not by imitation but by generation Gen 5. 3. Psal. 51. 5. Iob 14. 4. Ioh. 3. 6. Q. What do you understand by actuall sinnes A. All omissions of good g and failing in the maner of doing it h

fulnesse of time in these latter daies 1 Pet. 1. 20. Gal. 4. 4. 1 Tim. 2. 6. Q. VVhat is the effect and benefit of his mediatorship A. Hereby God and man that were at enmity are reconciled together againe and made one Col. 1. 20. Eph. 1. 10. 2. 14 15. CHAP. 15. Of the covenant between God and man the covenant of worke and the covenant of grace and the difference between them Q. HOw doth Christ as Mediator reconcile God and man again A. By making a new Covenant and agreement betwixt them which is called the covenant of grace Q. Is the covenant of grace made with respect to Christ A. Yea had it not been for Christs sake and through his mediation God would never have made such covenant with man Q. How may that be proved A. This covenant is said to be confirmed in Christ a and Christ is said to be the Mediator of the covenant b the Angell of the covenant c and sometimes the Covenant it selfe d Q What is this covenant of grace A. That wherein God for Christ his sake promiseth forgivenesse of sinnes and everlasting happinesse to them that believe on Christ Q Is there not mention in Scripture of some other covenant of God to man besides this covenant of grace in Christ A. Yes there is that generall covenant with mankind that the word should not be drowned any more with water and that the succession of day and night and other seasons should be maintained as long as the earth shall endure Gen. 9. 11. 8. 22. Q These Covenants are onely concerning externall and earthly lessings but is there not some covenant concerning everlasting happinesse besides that covenant of grace in Christ A. Yes that which is usually called the covenant of works Gal. 4. 24 25. Rom. 10. 5. Q What is that covenant of works A. That whereby God promiseth all life and happinesse upon condition of perfect obedience to the law in a mans own person with a threatning of everlasting death cursednesse for the least transgression Rom. ●0 5. Gal. 3. 10. Gen. 2 17. Q VVherein do these two covenants differ A. The covenant of works being made with man in innocency may be called a covenant of amity or friendship between God and man being friends but the other is a covenant of gracious reconciliation when sinne had brought in enmity betwixt them 2 Cor. 5. 19 20. Q. VVhat is another difference A. The one belongs to Adam and all his posterity the other belongs onely to the elect or at the most onely to such as have the Gospel preached to them Eph. 2. 12. Q Is there not some difference in regard of the blessings promised to either of them A. Yes for the one promiseth life upon condition of perfect obedience but if sinne be once committed it knows of no forgivenesse nor recovery e but the other promiseth forgivenesse of sinnes f and renovation of our natures g and to write the Law in our hearts h Q How do they differ in regard of the conditions of them A. The one promiseth nothing but upon condition of fulfilling the law in our own persons i which to man since the fall is utterly impossible k but the covenant of grace promiseth life upon condition of believing in another the Lord Jesus Christ l Q. VVhat are the effects of either of these covenants A. The one now works nothing but the discovery of sinne m and bondage n and wrath o requiring many things but not giving any power to perform p but the other worketh in us what it requireth of us being the ministration of the spirit and righteousnesse and life q and the power of God to salvation r Q. VVhat is the continuance of either of them A. The one is broken by the sinne of man s and abrogated to them that are in Christ t but the other shall never be removed nor disanulled to them that have once truly believed in him u Q. VVas the covenant of grace revealed and dispensed in the times afore Christs Incarnation or only since his comming in the flesh A. There hath been the same covenant of grace for substance in all times and ages of the Church since the fall of man till this day Gen. 3. 15. 15. 5 6. Iohn 8. 56. Acts 15 11. Heb. 13. 8. Q. But hath there not been some difference between the administration of the covenant of grace in former times and in these daies A. Yes there hath been difference in regard of the manner of administration and therefore it is that they are called two Covenants or Testaments the Old and the New w when for substance it is but the same Q. VVherein stands that different manner of administration A. Then it was more burden some in regard of the multitude of Ceremonies and sacrifices now it is more easie Then it was more darke in regard of Types and shadows now apparent and cleer Q. VVhat may be the further difference A. Now there is more power and efficacy of the Spirit and the graces of it in the hearts of Gods people genreally then was then and whereas then it was only to be one people now it is to all Nations CHAP. 16. How Christ is the Prophet Priest and King unto his people and in particular of his Propheticall Office Q. YOu have shewed that the Office of Christ in generall is to be a Mediator to reconcile God and man together by meanes of the new covenant or covenant of grace tell me now what are the speciall parts of his Mediatorship A. He is a Prophet a Priest and King Q. How may it be proved that Christ hath this threefold Office of Prophet Priest and King A. First by the condition of his people lying under a threefold misery of ignorance estrangement from God and inability to recover themselves and return unto God again Q. How doth this prove it A. The first of these miseries is holpen by Christs Propheticall office the second by his Priestly and the third by his Kingly Q. How else may this threefold office of Christs be proved A. By the order and manner of bestowing salvation upon his people which must first be revealed and made known then purchased and procured and lastly effectually applied Q. And how doth this prove it A. The first of these is done by Christs Propheticall office the second by his Priestly and the third by his Kingly Q. VVhat may be a further proofe of this three fold Office of Christ A. The practice of Christ who first lived as a Prophet teaching the will of God secondly as a Priest he offered himselfe on the Crosse and then as a King he applies unto his people all the benefits of his passion Q. Come we now to the particulars and tell me how it may be proved that Christ is a Prophet to his people A. Because he is expresly so called a