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Q., 9. What is the fourth inference ?
A. A necessity of keeping strong guards on our senses ; Isa. xxxiii. 15. That'stoppeth his ears from hearing of blood, and fhutteth his eyes from seeing evil, he shall dwell on high, his place of defence shall be the munition of rocks.
Q. 10. What is the fifth inference ?
A. That covenant-breaking is a heinous fin, which God will punish ; Hofea yiii. !. He shall come as an eagle againft the house of the Lord, because they have transgrefled my covenant, and transgreffed against my laws.
Q. 11. What is the last inference ?
A. That the corruption of our nature is much feen in defiring forbidden things; Rom. vii. '7. What shall we say then ? Is the law fin? God forbid: Nay, I had not known sin, but by the law; for I had not known luft, except the law had 'faid, Thou shalt not covet.
Of the Fall of. Adam, and ours in him.
ID all mankind fall in Adam's first trans
gression? A. The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in his first transgression.
Q. 1. Did no man ever escape the fin of Adam ?
A. Yes, the man Christ Jesus did, and he only; Heb. vii. 26. For such an High Priest became us, who is holy, harmless, undefiled, separate from finners.
Q. 2. Why was not Christ tainted with it?
A. Because he came into the world in an extraordinary way; Matth. i. 18. Now the birth of Jesus Christ was on this wise: When as his Mother Mary was espoused to Joseph, before they came together, she was found with child of the holy Ghost.
Q. 3. How doth it appear all others are tainted with it?
A. It appears by scripture-testimony, Rom. v. 12. Wherefore as by one man fin entered into the world, and death by lin, and so death passed upon all men, for that all have finned; and experience of the best men, Rom. vii. 21. I find then a law, that when I would do good, evil is present with me.
Q. 4. How came all men to fall with Adam ?
A. Because all were included in Adam's covenant, as a man's covenant includes his children before they be born, or the reason of the father affects his posterity.
R 5. What infer you from hence ?
A. The stupendous wisdom of God in fending Chrift in our nature, and yet without the fin and taint of it; i Cor. i. 24. Christ the wisdom of God.
Q. 6. What is the second inference ?
A. Hence we learn the admirable love of Christ in taking our nature, with all the linless infirmities thereof; Rom. viii. 3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for fin condemned fin in the flesh.
Q. 7. What is the third inference ?
A. The necessity of our union with Christ, in order to our participation of his righteousness and redemption; i Cor. xv. 22. For as in Adam all die, so in Christ shall all be made alive.
Q. 8. What is the fourth inference ?
A. Hence we learn the malignant and mortal nature of fin, inasmuch as one fin defiled and destroyed a whole world.
Q. 9. What is the fifth inference?
A. That though all be not equally sensible of their need, yet one finner needs Christ as much as another.
Q. 10. What is the last inference ?
A. That no man hath any cause or reason to boast of the goodness of his nature, since the best were by nature under the same fin and misery as the worst ; Eph. ii. 3. Among whom also we all had our conversation in times past, in the lufts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath even as others.
Of Original Sin. Quest. 17.
Nto what estate did the fall bring mankind ?
A. The fall brought mankind into an eftate of fin and misery. Quest. 18. Herein consists the sinfulness of that estate
whereinto A. The finfulness of that estate whereinto man fell, confifts in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original fin, together with all actual transgressions which proceed from it. Q. 1. How
forts of an are all men under ? A. All men are guilty before God of two sorts of fin; of original, and of actual ; Pfal. li. 5. Behold, I was shapen in iniquity, and in fin did my mother conceive me. Ecclef. vii. 20. For there is not a just man upon earth, that doth good,
und sinneth not.
Q. 2. How can we be guilty of Adam's first sin?
A. We are guilty of it, because Adam finned not only as a single, but also as a public person, and representative of all mankind : Rom. v. 15, 16, 17. But not as the offence, so also is the free gift: for if through the offence of one, many
be dead; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many: And not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation.
Q. 3. How else came we under his guilt ?
A. We are guilty of his fin by generation; for we were in his loins, as treason stains the blood of the posterity, or parents leprosy the children ; Pfalm li. 5. Behold, I was shapen in iniquity, and in fin did my mother conceive me.
Q. 4. Wherein doth it consist?
A. It consists in two things. First, In our aversation and enmity to that which is good ; Rom. vii. 18. In me, that is, in my flesh, there dwelleth no good thing. Secondly, In proneness to that which is evil; Rom. vii. 14. But I am carnal, fold under sin.
Q. 5. Is this corruption of nature in all men ?
A. Yes; in all mere men, and women, none exempted ; Rom. iii. 10. and 23. As it is written, there is none righteous, no not one, for all have finned, and come short of the glory of God.
Q. 6. In what part of our nature doth this fin abide ?
A. It abides in the whole man, in every part of man, both soul and body; Gen. vi. 5. God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 1 Thef. v. 23. Now the God of peace fanctify you wholly; and I pray God your whole fpirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Chrift.
Q. 7. How is the body infected by it?
A. In the readiness of the bodily members to further fin, and its temptations in the soul; Rom. iii. 13, 14, 15. Their throat is an open sepulchre, with their tongues they have used deceit, the poison of asps is under their lips, whose mouth is full of cursing and bitterness, their feet are swift to shed blood.
Qi 8. What learn we from original sin ?
A. To bear patiently the miseries we fee on our children, and their death also without murmuring; Rom. v. 14. Nevertheless death scigned from Adam to Mofus, even over them that had not sinned after the fimilitude of Adam's transgression.
Q. 9. What is the second instruction?
A. It teaches us humility, and should be matter of confef: Gion and humiliation, when we fin actually; Pfal. li. 5. Behold I was shapen in iniquity, and in fin did my mother conceive me
Q. 10. What is the third instruction
A. It should provoke parents to use their utmost diligence for the conversion of their children who draw fin from them.
Q. 11. What is the last iustruction?
A. It teaches us the necessity of regeneration, and should provoke us greatly to defire it.
Of Man's Mifery. Queft. 19. WHat is the misery of that estate whereinto man
fell? A. All mankind by their fall lost communion with God, are under bis wrath aud curse; and so made liable to all the miseries in this life, to death itself, and to the pains of hell forever.
Q: 1. What communion had God with man before the fall ?
A. Man then enjoyed the gracious presence and favour of God with him, which was better than life.
Q. 2. How doth it appear this was lost by the fall ?
A. It appears by scripture-testimony, that Adam loft it as to himself; Gen. iii. 8. And Adam and his wife hid them: felves from the presence of the Lord God, among the trees of the garden. And we in him; Eph. ii. 12. At that time ye were without Christ, being aliens from the commonwealth of Ifrael, and strangers from the covenants of promise, having no hope, and without God in the world.
Q. 3. Was this the only misery that came by the fall.
A. No; man did not only lose communion with God, but fell under his wrath and curse; Eph. ii. 3. And were by nature children of wrath, even as others.
! Q.4. Doth the wrath and curse of God then lie on all men?
A. It lies on all the unregenerate in the world; Gal. iii. 10. Cursed is every one that continueth not in all things which are i written in the book of the law, to do them : But believers are delivered from it by Chrift; 1 Thes. i. 10. Even Jesus, which delivered us from the wrath to come.
How the miseries of man by the fall divided ? A. They are divided into the miseries of this world, and of the world to come.
Q.6. What are the miseries that comeon them in this world? A. The miseries of life; as Gckness, pain, poverty ou the
body's fear, trouble, forrow on the mind, and at last death itself; Rom. vi. ult. The wages of fin is death.
Q. 7. What are the miseries after this life?
A. The pains and torments of hell for ever; Psal. ix, 17. The wicked shall be turned into hell.
Q. 8. What are the torments of hell ?
A. Pain of loss, and pain of sense ; Matth. xxv. 41. Depart from me, ye cursed, into everlasting fire.
Q. 9. What learn you from hence?
A. The woful ftate of the unconverted; miferable here, and miferable to eternity
Q. 1o. What else learn we hence ?
A. The great falvation believers have by Chrift from all this misery; Heb. ii. 3. How shall we escape, if we neglect fo great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him.
of the Salvation of God's Elect, and of the Covenant of Grace. Queft. 20. ID God leave all mankind to perish in the
estate of lin and misery? A. God having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of fin and misery; and to bring them into an estate of salvation by a Redeemer.
Q. 1. Are some persons chosen to salvation and others left?
A. Yes: God hath chosen fome to salvation, and paffed by others; as the Scriptures speak ; See Rom. viii. 30. Moreover, whom he did predestinate, them he also called. And Jude 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, doc.
Q. 2. Did God chufè fome, because he foresaw they would be better than others ?
A. No: God's choice was not on foreseen works, but merely of his grace, and good pleafure of his will; Eph. i. 5, 6. Having predestinated us unto the adoption of children by Jefus Chrift to himself, acccording to the good pleasure of his will, to the praise of the glory of his grace.
Q. 3. Is this election of God made in time, and that according as men use their free-will, or from eternity ?
A. Election is an eternal act of God before the world was, and depends not on man's using his free-will; as appears from Eph i. 4. According as he hath cholen us in him, before the Vol. VII.