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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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this Word it is because there is no light in them Isa. 8. 20. Q. Is the Scripture plain enough to be understood even by the simple A. Yes Psal. 19. 7. and 119. 130. Q. Is the Word of God a dead letter of it self A. No Heb. 4. 12. Joh. 6. 63. Q. But do the things recorded in the Word of God concern us all A. Yes Rom. 15. 1 5. Matth. 7. 24. Q. Is there any other Rule besides the holy Scriptures to direct us how we may glorifie God and enjoy him A. No. Q. How prove you that A. 1. Because God never gave any other Rev. 22. 18. For I testifie unto every man that heareth the words of the Prophecy of this Book if any man shall add unto these things God shall add unto him the Plagues that are written in this Book Q. What is the Form of speech here used to conclude this Book A. It is 1. A Symbolical and Prophetical Form of expressing the certainty and immutability of this Prophecie and secondly an expression of the Absoluteness and perfection of it is order to publick use that it should be the only Prophecie given to the Christian Church which should bring divine authority along with it sent with a Commission from Heaven and not only proceeding from a publick Spirit but sent out with a publick Charge Q. What is that publick Charge A. As for all those to whom this Prophecy shall come I adjure them all that they neither add nor diminish nor change a tittle of it upon pain of Gods bringing on them the Iudgements that are here denoun●ed against Gods greatest enemies and withal that they look upon it as the last Authoritative Proph●cie that is likely to come from Heaven to be a Rule of Faith to the Church Q. What other reason have you to prove that the holy Scriptures are the only Rule to direct us how we may glorifie God and enjoy him A. Because they are only able perfectly and without errour to direct us how we ought so to do Q. 3. What do the Scriptures principally teach A. The Scriptures principally teach what man is to believe concerning God and what Duty God requires of man Explica Q. What are the principal Heads of the Doctrine of the holy Scriptures A. The Doctrines that the holy Scriptures teach may be ranked into two Heads Q. What is the first principal Doctrine taught therein A. What man is to believe concerning God Q What is it ●o belie●e A. To assent or give credit to truths upon Authority of another Q. What is the second A. What duty God requires of man Q. What is meant by the duty which God requireth of man A. That which is Gods due or that which we owe to God and are bound to do as we are his Creatures Subjects and Children Q D● the Scriptures teach us all matters of Faith or all that we are bound to believe A. Yes Q. And all matters of practice or whatsoever we are bound to do A. Yes Q. Is not a Christian then bound to believe any thing as a point of Faith but what is taught in the holy Scriptures A. No Q Nor bound to do any thing as necessary to Salvation but what is taught in them A. No Q. 4. What is God A. God is a Spirit infinite eternal and unchangeable in his Being Wisdom Power holiness justice goodness and Truth Explic. Q What are we to believe concerning God A. We are to believe concerning his Being and nature that he is a Substance and a Spirit or that he is a spiritual Substance Q. Why is God called a Spirit A. 1. Negatively because he hath no bodily Substance 2. Affirmatively and positively because he is a pure active life intelligence and will Q. Are not Angels and the Souls of men Spirits A. Yes Q. How then is God distinguished from Angels and the souls of men A. God is an infinite eternal and unchangeable Spirit Angels and the Souls of men are finite Spirits bu● of yesterday and changeable Q. But since Angels as well as the Souls of men are finite how are they to be distinguished A. Angels are pure Spirits and have no commerce or society with Bodies which the Souls of men have being in the most intimate conjunction with them And though in the separate state they do subsist and live without them yet because their happiness or misery is not compleat without them the souls of the Iust already made perfect in holiness will be carried out with strong inclinations unto and earnest expectation of re-union with their Bodies to be together made perfect in happiness in good measure pressed down and shaken together and running over And in the souls of the unjust there shall be a fearful expectation of reunion with their Bodies as of a certain approaching unavoidable and utterly undoing evil to fill up the measure of their misery suffering together the vengeance of eternal fire Or more briefly God Angels and the souls of men may be thus distinguished Angels are created Spirits compleat As Angels are created Spirits they are distinguished from God who is a Spirit uncreate or the Creator of all or the God of the Spirits of all flesh As Spirits compleat they are distinguished from the souls of men which in their compleat subsistence require Bodies which Angels do not and may therefore be called Persons or compleat subsistences Q. What else are we to believe concerning God A. We are to believe concerning his attributes that they are of two sorts 1. Incommunicable 2. Communicable Q. What and which are his Incommunicable attributes A. His Incommunicable attributes are such as are not partaken of by the Creatures or that cannot be communicated to them such are these his Infiniteness Eternity and Vnchangeableness Q. What is it to be Infinite A. To be without end bounds or limits Q. What is it to be Eternal A. To be without beginning or succession or end of time Q. What is it to be unchangeable A. To be alwaies the same without any alteration Q. What and which are the Communicable attributes of God A. His Communicable attributes are such as in a measure are partaken of by the creatures or may be communicated to them such are these his Wisdom Power Holiness Iustice Goodness and Truth Q. But are they in the same manner in the Creatures as in God A. No. Q. After what manner are they in the Creatures and how are they in God A. God is In●inite Eternal and unchangeable in them and the Creatures are not Q. May then Gods Incommunicable Attributes be applied to and spoken of the Communicable A. Yes they may Q. How is God said to be Infinite Eternal and Unchangeable A. 1. In his Wisdom Q. What is the Wisdom of God A. The Wisdom of God is his Essential property whereby by one simple and eternal Act he knoweth both himself and whatsoever is
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