Q. 33. How would you describe, summarily, the consequences of the fall of man from his original perfection ? A. I would say that the consequences of the fall of man summarily are, the loss of the divine image, (See Q. 139,) and death temporal, spiritual, and eternal. Q. 34. What do you mean by death temporal? A. I mean that separation between the soul and the body, which takes place at the end of this state of existence; together with all those pains, diseases, afflictions, and troubles, to which we are exposed in this state of probation. Q. 35. And what mean you by death spiritual? A. I mean that dreadful darkness of the understanding, together with all that depravity in the affections, and all that perverseness and intractability in the will of mankind, in spiritual and religious matters, which are natural to all men; and which are always accompanied by a guilty and self-accusing conscience,* un *The admonitions of conscience have been considered as a part of the image of God originally stamped upon the soul of man in a state of innocence. But perfect innocence can surely admit of no admonitions of the conscience. Nor does it appear that our first parents felt any such admonitions, till after they lost their innocence. In Gen. iii. 2, 3, Eve relates, not what the admonitions of conscience dictated, but merely her knowledge of the tenor of the prohibition. And after once conceiving the pleasure it would probably afford her to partake of the forbidden fruit, she instantly, without any apparent hesitation, or admonitions of conscience, partook of it; and so also Adam. After this, conscience begins to work, and they know that they are naked; but not before. See Gen. ii. 25; compared with Gen. iii. 7. less men themselves. are wholly ignorant both of God and of Q. 36. What do you mean by death eternal? A. I mean, as before stated, (See Q. 28,) an endless banishment from the presence and glory of God; together with all that is included in the never-ceasing torments of hell. Q. 37. You have now explained to me the nature and consequences of original sin; can you also tell me what are actual sins? A. They are of two kinds, viz. sins of commission, and sins of omission. Sins of commission are those trespasses which are committed against the positive commands of God, or the lawful commands of men; as well also as those acts which, although in themselves good, are instigated by a sinful motive. Sins of omission are such duties neglected, either towards God or man, as are enjoined in Scripture. These are all actual sins, because, in every such case, the laws of God are transgressed: actual sin being the "transgression of the law." You have now given me an account of the three distinct faculties of the soul of man, viz. his reason, his affections, and his will; and you have shown how these have been affected by the fall, and the present condition of man in consequence of the fall. Q. 38. But has man no other distinct faculty of the soul? A. No. Q. 39. Is not CONSCIENCE a distinct faculty of the soul? A. No; there is in all mankind a natural conviction of the existence of a God, and of their accountableness to him for their conduct; but this, as well as conscience, properly so called, is the result of reason. Q. 40. What do you mean by conscience, properly so called? A. I mean that blame or commendation, upon the moral quality of our conduct, which is the sudden. effect, and first result of reflection: or, it is the instautaneous decision of the mind, upon the good or evil of our conduct. (a) (a) Rom. ii. 14, 15. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves which show the work of the law written upon their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another. Q. 41. Do the brute creation possess the faculty of conscience ? A. No it being the result of reason, they can have no conscience. Q. 42. But are they not sensible when they do right or wrong? A. Moral right and wrong are terms inapplicable to the brute creation; as they possess neither reason nor conscience, and cannot therefore be responsible to God for their conduct. Yet those animals which have been subjected to the control of men, may be taught C to know their will, and may be made sensible of transgressing or obeying that will. But the conscience of mankind has respect chiefly to the will of God, or to some moral rule, formed in the mind, as the test and standard of duty. Q. 43. Is the verdict of conscience always correct? A. No, by no means; but it is always correct when the rule, or the standard by which it judges is correct, if the judgment be rightly informed, and not unduly biassed. Q. 44. May we rely upon the dictates of conscience as a safe guide? A. No, not always; nor ever, unless the rule of moral conduct be correct. (a) But if that rule be correct, and well understood, it may be relied upon as a safe guide, (b) and not otherwise. (a) John xvi. 2. They shall put you out of the synagogues; yea, the time cometh, that whosoever killeth you will think that he doeth God service.-Acts xxvi. 9, 10. I verily thought with myself (says St. Paul) that I ought to do many things contrary to the name of Jesus of Nazareth, which thing I also did in Jerusalem: and many of the Saints did I shut up in prison, having received authority from the Chief Priests; and when they were put to death, I gave my voice against them. (b) 2 Cor. i. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not * The Catechist may here advert, with advantage, to the sin of children, in lying, stealing, &c. at the instigation of their wicked parents; who sometimes are so totally devoid of good principle, as to instruct and train up their children in habits of the grossest wickedness: hence such children feel no compunctions of conscience when they commit such crimes. with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.—And Acts xxiv. 16, St. Paul says, And berein do I exercise myself, to have always a conscience void of offence toward God, and toward men. Q. 45. What then is the true rule or standard of `moral good or evil ? A. The will of God alone. (a) (a) Isaiah viii. 20. To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.-Gal. iii. 10. Cursed is every one that continueth not in all things which are written in the book of the law to do them.-2 Tim. iii. 16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works. Q. 46. How may the will of God be known? A. In a very slight degree by reason only, (a) but completely by the Holy Scriptures, which contain a perfect revelation of his will to mankind. (b) (a) Rom. i. 20. The invisible things of him, from the crea- Q. 47. But may not the commands of lawful superiors be a correct rule of conduct? A. Yes, certainly; and if those commands are not inconsistent with the will of God, we are strictly |