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sin_n mortal_a nature_n venial_a 6,243 5 12.3225 5 true
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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

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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
unnecessary hazzard of our eternal Salvation Q. How do we by an implicite Faith in the Church of Rome refuse our own mercies A. Because without personal knowledge denied us by that corrupt Church which yet God hath given us for this very end to make the true Religion judicially our own all the Ordinances of God viz. our Praying Singing Reading and Hearing the Word of God Catechizing Meditating holy Conferences and receiving the Sacraments will be altogether unprofitable to us and in vai● Q. And how do we hazzard our eternal Salvation by it A. Because we do hereby follow the pernicious waies of that Adulterated Church which holds such doctrines that do very much endanger it Q. What other reason have you to prove that this blind implicite Faith is not a justifying and saving Faith A. 2. Because it secludes that knowledge which is a necessary ingredient incorporate into the very nature and essence of true saving Faith Isa. 53. 11. Ioh. 17. 3. 1 Ioh. 5. 20. Acts 26 18. Rom. 10. 9. 2 Tim. 1. 12. 1 Pet. 3. 15. Q. 3. Is this justifying saving Faith a keeping of the Commandments of God or obedience to his Laws as Socinians affirm A. No. 1. Because obedience is the fruit and effect of Faith 2. Because union with Christ Justification and Adoption are the fruits of Faith and not of works or obedience Q. 4. Is this saving justifying Faith a full perswasion of the heart or an assurance that our sins are pardoned and that our souls shall be saved A. No because we must be justified and pardoned before we can believe that we are justified and pardoned else we should believe a Lie Q. What then is this true saving Faith A. It is our hearty accepting receiving and resting upon Christ alone for Salvation as he is offered to us in the Gospel Q. Is Christ offered to us in the Gospel as our Prophet Priest and King A. Yes Isa. 33. 22. Q And is it not true Faith except we take Christ as a Prophet to be guided as a King to be ruled and as a Priest to be saved by him alone A. No. Acts 3. 22. Iohn 14 26. and 16. 14 Heb. 7. 21 c. Acts 2. 36. 1 Tim. 6. 14 15. Mat. 2. 2. Iohn 1. 49. Zach. 9. 9. Luke 19. 37 38. Q. 87. What is Repentance unto life A Repentance u●to life is a saving grace whereby a sinner out of a true sense of his sin and apprehension of the mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavour after new obedience Explic. Q. What Repentance is here descri●ed A. Repentance unto life Q. Why is it so called A. Because it brings the person in whom it is to Eternal Life Q. Why is it called a saving grace A. For the same reason viz. because where Repentance is truly wrought it brings the person in whom it is unto Salvation Q. What is that which is wrought in sinners as a preparation to Repentance A. A true sense of sin Q. What mean you by that A. Such a sight of sin as deeply affects our hearts with godly sorrow for it Q. What is the main motive to Repentance A. The apprehension of Gods mercy in Christ Q. Can there be no true Repentance without conviction a true sight and discovery of sin A. No Q. Will it be Despair and not Repentance except together with the sight of sin there be an apprehension at least of a possibility of mercy A. Yes 2 Cor. 7. 10. Mat. 27. 4. 5. Q. In and through whom doth the penitent sinner apprehend Gods mercy A. In and through Christ only Q. Doth true Repentance chiefly consist in turning from sin to God A. Yes Q. How doth the repenting sinner turn from sin A. With an holy indignation against it and with that grief and hatred of it so as never more to return to it Q. And how doth he turn to God A. With full purpose of and endeavour after new obedience Acts 11. 23. 1 Kings 8. 47 48. 2 Kings 23. 3. Rom. 6. 4. 2 Cor. 5. 17. Ephes. 4. 23 24. Psa. 119. 6 20. Q. What do you mean by new obedience A. The penitent sinners denying ungodliness and worldly lusts and his living soberly righteously and godly in this present world Q. Is not the confessing sins to God alone and the forsaking them sufficient without auricular confession A. Yes Prov. 28. 13. Q. When is the confessing our faults one to another necessary A. 1. When our offences are such as are not only against God but also against our Neighbours then we must confess our faults to them desire peace and make them satisfaction before we can reasonably expect Gods acceptance of our persons and services 2. When we are not well able to judge of our selves to discern our own guilts and to take the dimensions of our faults aright labouring under the horrour agony and disquiet of Conscience then it is necessary to go to some discreet and learned Minister to confess our faults and to open our griefs to him that we may receive such spiritual counsel advice and comfort as our Consciences may be relieved and that by the Ministry of Gods Word we may receive comfort and the benefit of Absolution to the quieting of our Consciences and avoiding of all scruple of doubtfulness Q But what do you think of the Auricular Confession of sin according to the Doctrine of the Papists who say that it is necessary for every Christian to search and examine with greatest diligence what his sins have been and that he is bound upon pain of Damnation to confess all his mortal sins unto a Priest even his most secret sins in heart and thought with all the considerable circumstances of them Is not this a cursed adding to the Word of God and that in matters necessary to Salvation A. Yes Q And is not this the lading the people with ourdens grievous to be born which the Priests themselves touch not with one of their fingers A. Yes Q. May not an Hypocrite and a graceless 〈◊〉 thus confess his sins to the Priest A. Yes Q. And can this confession then be so necessary a part of true Repentance which a man may do that never unfeignedly repented A. No. Q 88. What are the outward means whereby Christ communicateth to us the benefits of Redemption A. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacraments and Prayer all which are effectual to the Elect for Salvation Explic. Q. Are Christs Ordinances the means whereby he communicates to us the benefits of Redemption A. Yes Q. What do you mean by Christs Ordinances A. The means and waies of worship ordained by him Q. What are his special Ordinances whereby he communicates to us his benefits A. The Word