Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	law_n	moral_a	transgression_n	3,346	5	11.1621	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

WHat ought to be the life of them that are in Christ A. A course of holy obedience and service to God all the daies of their life Luke 1. 74 75. 1 Pet. 1. 14 15 16 17. Tit. 3. 8. Eph. 2. 10. Q. VVhat is the generall rule of obedience A. Not the commandements of men a nor that which is good in our own eyes b but that will of God which is therefore revealed unto us that we might do it c Q. VVhether may not unbelievers perform duties of obedience A. They may performe many things which are good for the matter of them d but not so as to please God in any thing they doe e Q. If they cannot please God in any thing they doe had they not best then to neglect goods duties altogether A. Not so for they are nowhere exempted from the commandement Q. Are believers able to performe obedience to God A. They are able by the power of Christ that strengthens them to doe the will of God in some measure of truth as being now alive from the dead and created in Christ Jesus to good works Phil. 4 13. Eph. 2. 10. Rom. 6. 11. Q. But can they doe this in such perfection as the Law of God requireth A. No in no wise f and the reason is because they know but in part g and have flesh dwelling in them and lusting against the Spirit h Q. Should they not then omit good duties altogether seeing they cannot perform them in that perfection which the Law requireth A. Not so but doe them in uprightnesse of heart as God shall inable them i because God of his mercy through Christ hath promised to pardon their infirmities and sinnes and to accept their sincere though weake endeavours k Q. VVhat is the speciall rule according to which the life of a christian ought to be framed A. The life of a christian ought to be framed according to the morrall Law of God Rom. 13. 8 9. Eph 6 2 3 Iam 2 8. Q. How may that be further cleared A. Because christians are not set at liberty to sinne l and no man knoweth what is sinne but by the Law m Q. How else A. Because in the new covenant God doth not promise to take away the Law but to write it in our hearts n Q. VVhat rules are to be observed for our better understanding the commandements of the Law A. Every commandement of the Law is spirituall reaching not onely to the outward man but also to the heart soule and conscience Rom. 7. 14. Mat. 5. 22 28. Q. What is another rule A. Under the negative part the affirmative is comprehended and under the affirmative the negative Mark 3. 4. Psal. 34. 14. Q. What may be a third rule for the same purpose A. Under one vice forbidden all of the same kind are forbidden also with all the causes occasions and signes thereof And under one duty are commanded all of the same kind with all the means and helps thereof Q. VVhat may be a fourth rule A. God requireth not only that we keep the Law our selves but that as much as is in us we cause others to keep it also Q. How many are the commandements of the Law A. In respect of the generall heads they are ten o but all may be referred to two kinds duties to God in the foure first Commandements and duties to our neighbour in the six latter Q. VVhat is the main scope of the first commandement Thou shalt have no other Gods before me A. Here is required all that naturall worship of God whether the same be inward or outward which is such as if there were no Law prescribed yet if we well know his nature we would undoubtedly perform it to him Q. Name some principall duties that are here required with the contrary vices forbidden A. Here is required faith in God p love to his Majesty q and hope in him r hearing his voice s calling upon him by prayer t and such like Q. And what are the evils forbidden in this first commandement A. Here is forbidden Atheisme u Ignorance of God w unbeliefe x dispaire y pride z hatered a and contempt of God b and all inordinate setting of our hearts upon any creature c Q What is the maine scope of the second commandement A. The second commandement enjoyneth all that worship of God which is by divine Institution and ordinance Mat. 28. 20. Deut. 12. 32. Q What are some of the particulars A. The publike and solemne preaching and hearing of his word d and prayer e celebration of Sacraments f Church fellowship g election and ordaining of ministers and their whole ministration h with the due observation of Church discipline i Q. What is the evill here forbidden A. All neglect of the instituted worship of God k and all worshipping of him after the Images Imaginations or Inventions of men l Q. What is the sum of the third commandement A. The things here required are the due manner of observing and using all things that pertaine to the naturall or instituted worship of God and all that name of God whereby he makes himselfe knowne unto his people Q. Shew it by some instances A. Here is required preparations to Gods service m Reverence n devotion o sincerity p fruitfulnesse under ordinances q comlinesse r or der s and such like Q. What is the evill forbidden in the third commandement A. All rash vaine and light using of the titles t word u and ordinances of the Lord w as sleeping at sermons x or at prayer and wandering thoughts at the same y all confusions in Church meeting z and all using of any thing that is called Gods name otherwise then it ought to be used a Q. What is the summe of the fourth commandement A. The consecrating and observing of that seventh part of time in Gods solemne worship which he hath instituted and ordayned which is the holy keeping of the Sabbath Isay 58. 13. Q. What is the maine sinne here forbidden A. All holy dayes of mens devising without warrant of his word b and all profaining of the Lords holy time or any part of it c by needlesse words works or thoughts Q VVhat is required in the fifth commandement A. To maintaine and yeeld unto men that honour that is due unto them in respect of their places and degrees whether they be naturall parents d husbands e masters f magistrates g ministers h aged persons i or any other superiours or qualls and inferior k Q. VVhat is the contrary evill here forbidden A. All such carriage as tends to the dishonour of our neighbours Q. VVhat is required in the sixth commandement A. Due care of the life and person of our neighbour the contrary

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