QUEST. 82. Is any man able perfectly to keep the commandments of God? ANSW. No mere man, since the fall, is able, in this life, perfectly to keep the commandments of God, but doth daily break them, in thought, word, and deed. Q. 1. What is it [perfectly to keep the commandments of God]? A. It is, from a nature perfectly holy, to yield constant and uninterrupted obedience unto them, both in heart and life, Matt. xxii. 37.39. life, keep the commandments of God perfectly? A. No: "For there is not a just man upon earth, that doeth good, and sinneth not," Eccl. vii. 20. Q. 9. Will they ever be capable of doing it? Q. 2. Was ever any man, in this A. Yes; when they come to world, able to keep the command- heaven, where they are made ments of God in this manner? perfect, Heb. xii. 23; and where A. Yes; Adam, before his fall," the former things are passed was able to give perfect obedience away," Rev. xxi. 4. to them all, Eccl. vii. 29. "God made man upright." Q. 3. Whether was Adam's ability to keep the commandments of God, concreated with him; or, was it a superadded gift? A. It was concreated with him, as being made after the image of God, Gen. i. 27. Q. 4. Was none, since the fall, able to keep them perfectly? A. [No mere man] was ever able to do it, since that time, Rom. iii. 9, 10. Q. 5. What do you understand by a [mere man]? A. One who is no more than a man; and all Adam's family, descending from him by ordinary generation, are but mere men, Acts xvii. 26. Q. 6. Why is the limitation of, no mere man inserted in the answer? A. That CHRIST might be excepted, who is infinitely more than a man, being IMMANUEL, God with us, Matt. i, 23. Q. 10. Why are they not able perfectly to keep them [in this life]? A. Because of the remains of corruption cleaving to every one of them, while in this world, Rom. vii. 23; and from which they long to be delivered, verse 24. Q. 11. But may not grace received, in this life, enable them to keep the commandments of God perfectly? A. There is no promise of any such grace, nor would it be consistent with the gradual nature of spiritual growth, in regard the saints do not arrive at their full stature till they come to glory, 1 Thess. iii. 13. Q. 12. How doth it appear from scripture, that the saints cannot attain perfection in this life? A. The scripture expressly affirms, that in many things they offend all, Jam. iii. 2. And it records the failings and infirmities of the most eminent of them that ever Q.7. Why should he be except-lived; such as Abraham, Gen. xx. ed? A. Because he not only yielded perfect obedience to the law in our nature, but an obedience meritorious of life, for all his spiritual seed, Matt. iii. 15. Rom. v. 17. 19. Q. 8. Do not the saints, in this 2; Moses, Psal. cvi. 33; David, 2 Sam. xi. 4. 15; Peter, Matt. xxvi. 72. 74; and many others. Q. 13. Do not the saints them selves ingenuously acknowledge, that they cannot attain perfection while here? A. Yes: Job ix. 20. "If I say, I am perfect, it shall also prove me perverse," Paul likewise, Phil. iii. 12. "Not as though I had already attained, or were already perfect." Q. 14. But is it not said that Noah, Gen. vi. 9. Hezekiah, Isa. xxxviii. 3. and Job, chap. i. 8. were each of them perfect? A. The perfection ascribed to them, is only comparative; that is, they were more holy and circumspect than many others; but it cannot be understood of absolute perfection, in regard their sins and blemishes stand also upon record: Noah, for drunkenness, Gen. ix. 21; Hezekiah, for ingratitude, 2 Chron. xxxii. 25; and Job, for some degrees of impatience under the rod, chap. iii. Q. 15. If the saints cannot attain perfection in this life, why is it said, that they do not commit sin, 1 John iii. 9. "Whosoever is born of God doth not commit sin?” A. The meaning is, they do not take pleasure and delight in sin, nor make a trade of it, as unregenerate persons do, who are therefore called the workers of iniquity, Psal. cxxv. 5. and thus they are accepted in the Beloved, Eph. i. 6. Q. 18. Since none of mankind is able, in this life, perfectly to keep the commandments of God; how often doth the answer say that they break them? A. It says that they break them [daily] or continually, Gen. vi. 5. Q. 19. Wherein do they daily break them? A. They do it [in thought, word, and deed.] Q. 20. Is there any other possible way of breaking the commandments of God? A. No: there is no other way of breaking any of them, (as to actual transgression), than either in our thoughts, words or deeds; and our doing so, in all these respects, shows the justice of that charge which the Lord has against every one of us, Jer. iii. 5. "Behold thou hast done evil things as thou couldst." Q. 21. How do we break the commandments of God in our THOUGHTS? A. When our thoughts are sinfully employed either with reference to God, ourselves, or our neighbours. Q. 22. When are our thoughts sinfully employed about God? A. When they are entertaining unworthy and unbecoming notions and conceptions of him, Psal. 1. 21. and xciv. 7. such as reflect dishonour upon his perfections and providence, Zeph. i. 12; or such as are inconsistent with the discove Q. 16. Is not the perfection of sincerity attainable by the saints? A. They may attain to a very high and eminent degree of sincerity in this world, Psal. xviii. 23. 2 Cor. i. 12; but the absolute perfection of this, or any other grace, is not to be expected by them, till they come to heaven, 1 Cor. xiii. 12. Q. 17. Will they not be accept-ry he has made of himself, as beed upon such sincerity as they can attain to, though short of the perfection required in the law? A.Their acceptance before God is not founded on their sincerity, or any other branch of their sanctification, but solely in their justification, whereby the righteousness of the law is fulfilled in them, in virtue of the surety righteousness imputed unto them, Rom. viii. 4. ing "in Christ reconciling the world to himself," 2 Cor. v. 19. Q. 23. When are our thoughts sinfully exercised about ourselves? A. When they are gratifying our pride, Obad. verse 3. ambition, İsa. xiv. 13, 14. and self applause, Rom. xii. 3. Q. 24. When are they sinfully employed about our neighbours? A. When they are meditating and indulging envy, Gen. iv. 15. reproach, Jer. xx. 10. or revenge against them, Gen. xxvii. 41. A. When, besides idle and unprofitable words, Matt. xii. 36. they utter such as are more di Q. 25. What is the aggravat-rectly dishonouring to God, Psal. ing evil and malignity of sinful lxxiii. 9. 11. and hurtful and prethoughts? judicial to themselves and others, Psal. cxl. 3. A. The evil and malignity of them consists in this, that they are the immediate source and spring from whence all our sinful words and deeds do flow; "for out of the abundance of the heart the mouth speaketh," Mat. xii. 34. Q, 28. How do they break them by their deeds? A. When these sins are committed, which have been conceived in the thought, and uttered by the tongue; being inconceivably Q. 26. What is the proper re-more than can be condescended medy and antidote against sinful upon, "for, innumerable evils thoughts? have compassed us about," Psal. xl. 12. A.The Spirit's taking the things of Christ, and showing them unto us, John xvi. 14. whereby they will become the subject matter of our meditation and highest esteem: "for where the treasure is, there will the heart be also," Matt.vi. 21. Q. 27. How do men break the commandments of God by their WORDS? Q. 29. What may we learn from man's inability to keep the commandments perfectly in this life? A. That we must be wholly beholden to the free grace of God, for salvation and eternal life, Tit. iii. 5. and not to any thing in ourselves, who are, at best but unprofitable servants, Luke xvii. 10. QUEST. 83. Are all transgressions of the law equally heinous? ANSW. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. Q. 1. What do you understand, ed in the other world, Matt. xi. 22. by some sins being [more heinous] "But I say unto you, it shall be than others? more tolerable for Tyre and Sidon in the day of judgment, than for you." See also Luke xii. 47, 48. A. That they are more abominable, hateful and offensive to God than others are, Ezek. viii. 6. 13. 15. Q. 2. Are not all sins hateful, and offensive to God? A. Yes: but not equally so, Matt. vii. 3. "Why beholdest thou the MOTE that is in thy brother's eye, but considerest not the BEAM that is in thine own." Q. 3. How doth it appear that all sins are not equally offensive to God? A. From the different degrees of punishment that shall be inflict Q. 4. In whose sight are some sins more heinous than others? A. [In the sight of God,] who is the best judge of the heinousness of sins, Job xxxvi. 9. Q. 5. In what respects are some sins more heinous in the sight of God than others? A. Some are more heinous [in themselves,] and some are so [by reason of several aggravations]? Q. 6. What is it for sins to be heinous [in themselves]? A. It is to be heinous in their own nature, though no other ag gravating circumstance should attend them. A. If the offenders have been eminent for their profession, 2 Sam. xii. 14. or have had a larger measure of gifts, 1 Kings xi. 9. or grace, Jam. iv. 17. conferred upon Q. 7. How are these sins, that are in their own nature more heinous than others, commonly rank-them, their sins will be proportion ed? A. Sins committed more immediately against God, or the first table of his law, are more heinous in their own nature, than sins committed more immediately against man, or any precept of the second table. Likewise, some sins against the second table, are more heinous in themselves, than other sins against the said table. Q. 8. What examples are usually given of both these? A. Blasphemy against God is more heinous in its own nature, than defaming, or speaking evil of our neighbour, 1 Sam. ii. 25; and adultery is more heinous than theft, Prov. vi. 30. to the end of the chapter. Q. 9. "What are those [aggravations] that make some sins more heinous than others?" ably aggravated beyond others, who have not been so privileged. Q. 13. How are sins aggravated from the office, or station, in which persons offending may be placed? A. If the persons, who give the offence, be in an eminent station in the world, or vested with any office in the church, Jer. xxiii. 11. 14. or in the state, 1 Kings xiv. 16; their sins cannot but be of a deeper tincture and dye, because their example is more likely to be followed by others, Jer. xxiii. 14. Q. 14. How do sins receive their aggravation from the parties orFENDED? A. If committed, "immediately against God, his attributes and worship; against Christ and his grace; against the Holy Spirit, his witness and working; against superiors, and such as we stand A. Sins "receive their aggrava- especially related and engaged tion, 1. From the persons offend-unto; against any of the saints, ing. 2. From the parties offended. particularly weak brethren;3. From the nature and quality of and the common good of all, or the offence. 4. From the circum- many."+ stances of time and place."* Q. 10. How may the persons OFFENDING be viewed? A. They may be viewed, either as to their age, gifts, or office. Q. 11. What aggravation arises from the age of the persons offending? Q. 15. On what account is sin aggravated as being committed immediately against God, his attributes and worship? A. In as much as it is a doing evil in his sight, Psal. li. 4; is a despising of the riches of his goodness, Rom. ii. 4; and an unA. If persons are advanced in dervaluing his ordinances, Mal. i. years, whereby they may be sup-18. and the glory he has stamped posed to have more experience, upon them, verse 14. their sins are more highly aggra- Q. 16. Wherein consists the vated, than if committed by chil-heinousness of sin, as being dren, or such as are raw and un-against Christ and his grace? experienced, Job xxxii. 7. A. In its being a slighting and Q. 12. How are sins aggravated contemning the only remedy from the gifts of the persons of-which infinite wisdom has providfending? ed for our malady, Acts iv. 12; *Larger Cat. Quest 151. +Ibid. Quest. 151. sect. 2, and surely there can be no escaping, if we neglect so great salvation, Heb. ii. 3. Q. 22. How are sins aggravated from the NATURE and QUALITY of the offence? Q. 17. How is sin aggravated by its being committed against the" Holy Spirit, his witness and working? A. In as much as it is a rejecting his testimony without us, in the word, John xv. 26. and a quenching his motions and operations within us, 1 Thess. v. 19. Q. 18. What aggravation doth sin receive, as being committed against superiors, and such as we stand especially related and engaged unto? A. In so far as sin is committed against any of these it is a violation of the most sacred bonds, both of nature, Prov. xxx. 17. and gratitude, Psal. lv. 12, 13. Q. 19. How is it aggravated, as being committed against the saints, particularly weak brethren? A. As being committed against the saints, it is a contempt of the image of God in them, Luke x. 16; and as against weak brethren, it is a laying a stumbling block before them, whereby they may be ensnared and fall, 1 Cor. viii. 12. Q. 20. Who are they that sin against the common good of all men or many of them? A. They are much aggravated, if the offence be against the express letter of the law; break many commandments;-if it break forth in words and actions;admit of no reparation; if against conviction of conscience-if done deliberately, obstinately, and with delight."* Q. 23. Why is the offence said to be aggravated from being committed against the express letter of the law? A. Because in this case there can remain no manner of doubt about the sinfulness of the action; and therefore it must be a sinning with the greatest boldness and presumption, Rom. i. 32. Q. 24. What aggravation is there in breaking many commandments at once? A. The sin hereby becomes a complicated offence, containing many crimes in the bosom of it; like David's sin in the matter of Uriah, 1 Sam. xii. 9. Q. 25. How is sin aggravated by breaking forth in words and actions? A. Sinful words and actions reflect a more public dishonour on A. They are such as do what in God, Matt. v. 22. and do greater them lies to hinder the propaga-injury to men, Mic. ii. 1. than if tion of the gospel, where it is not, they were latent only in the and to mar the success of it, where thought. it is, 1 Thess. ii. 15, 16. there being nothing that tends more to the common good of all men, than the word of this salvation being sent among them, Acts xiii. 26. Q. 21. What is the aggravation of this sin? Q. 26. What aggravation is there in these sins which admit of no reparation? A. Their admitting of no reparation, cannot miss to aggravate them in the very nature of things; thus murder or adultery cannot A. It makes those who are guil- but be more heinous than theft; ty of it, bear the nearest resem- because there may be restitution blance they can, unto the devil, of one kind or other for theft; who aims at nothing more than Lev. vi. 4, 5; but nothing can comthe ruin and destruction of man-pensate the taking away the life of kind, 1 Pet. v. 8. another, Num. xxxv. 31. or the vi * See more particulars on this head, Larger Catechism, Quest. 151. sect. S. |