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A. Hence we learn what an infinite Metcy it is, that God fent lesus Chrift made under the Law, Gal. iv.

4,5. But when the fulnejs of time was come, God sent forth his Son made of aWoman, made urder the Law, &c. To do that for us we could never du for ourselves, Rom. viii. 3, 4. For what the Law could not do, in that it cuas weak through the Flesh, God'sending his own Sun in the Likeness of sinful Flesh, and for Sin condemned Sin in the Flip: Thai the Righteousness of the Law might be ful Vied in us, who walk not afier the Flesh, but after the Spirit.

Q. 11. What is the third Inference from hence?

A. That the dieadful Curse must needs lie on all Unbelievers that are out of Christ, John iii. 36. He that believeth not the Son, shall not fee. Life; but the Wrath of God abideth on him. And seek their justification by the Deeds of the Law, Gal. iii. 10. For as inany as are of the Works of the Law, are under the Curje, &c.

Q. 12. What is the fourth Inference from hence ?

A. What a Deluge of Sin and Misery break in upon the whole World by the Fall of Adam, and all his Pofterity being by him plunged under both, Rom. v, 12. Wherefore, as by one Man Sin entered into the World, and Death by Sin: and jo Death passed upon all Men, for that all have finned.

Q. 13. What is the fifth Inference from hence ?

A. That the Popish Doctrines of Merits and Works of Supererogation are falfe and groundless Doctrines springing out of the Ignorance and Pride of Man's Heart.

Q. 14. What is the last Inference from hence ?

A. That all God's People should figh under their unhappy Necessity of finning. Rom. vii. 24. O wretched Man that I am, who fall deliver me from the Body of this Death! And long to be with Christ in the perfect State, Hebr. xii. 23.And to the Spirits of juf Men made perfect.

Of the Inequality of Sin.

Quel. 83. A

R E 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.

Q. 1. Whence ariseth the first Difference of Sin?

A. The firit Difference betwixt one Sin and another, arifeth from the immediate Object, against which the Sin is committed ; on this Account Sins immediately committed against God, are more hainous than Sins committed immediately against Man; 1 Sam. ii. 25. If one Man fin againt another, the judge shall judge him: but if a Man fin against the Lord, who shall intreat for him ? And all Sins of the first Table are greater than those of the Second; yet there are crying Sins against the Second. :Q. 2. What's the first Sin noted for an hainous Sin?

A. The Sin of Murder is in Scripture fet down for an hainous and crying Sin in its own Nature, Gen. iv. 10. The Voice of thy Brother's Blood crieth unto me from the Earth.

Q. 3. What other Sin is noted for a crying Sin?

A. The Sin of Oppression is noted in Scripture for a cry, ing Sin, Hab. ii. 11. For the Stone fall cry out of the Wall

, and the Beam out of the Timber fall answer it. Especially the Oppression of the Widow and Fatherless, Exod. xxii. 22, 23. Te fall not affiliat any Widow or Fatherless Child. If thou af flict them in any wise, and they cry at all unto me, I will furely bear their Cry.

Q. 4. What is reckoned in Scripture an hainous Sin against the first Table.

A. The Sin of Atheism, or denying the Being of God, is a Sin of the first Magnitude, Job xxxi. 28. This also were an Ixiquity to be puni

hed by the Judge : for I should have denied the God that is above. This was the Sin of Pharaoh, Exod.

And Pharaoh faid, who is the Lord, that I should obey his Voice, to let Israel go? I know not the Lord, neither will I

Q. 5. What other Sin is hainous in God's Account?

A. The Sin of Idolatry is-a - moft hainous Sin, and goes nearer to the Heart of God than other Sins do, Ezek. vi. 9. And they that escape of you, shall remember me among the Nations .whither they snall be carried Captives, because I am broken with their whorish Heart, which hath departed from me, and with their Eyes, which go a Whoring after their Idols; and they fall loath themselves for the Evils which they have committed in all their Abominations, Jer. xliv. 4. Oh do not this abominable Thing that I hate.

Q. 6.

V. 2.

let Ifrael go.

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Q. 6. What is the most hainous of all Sins in the World ? A. The Sin against the Holy Ghost is the most hainous of all other Sins, and shall never be forgiven by him, Matth. xii. 31. — All Manner of Sin and Blasphemy shall be forgiven unto Men: but the Blasphemy against the Holy Ghost pall not be forgiven unto Men.

Q. 7. From whence doth the Scripture aggravate Sin?

A. The Spirit of God in Scripture aggravates and estimates Sin from the Degree of Light and Knowledge. Men Sin against, Luke xii. 47. And that Servant which knew his Lord's Will, and prepared not himself, neither did according to his Will, shall be beaten with many Stripes, John xv. 22. If I had not come, and spoken unto them, they had not had Sin: but now they have no Cloak for their Sin.

Q. 8. What's the second Thing that aggravates Sin?

A. The more Mercies any Man fins against, the greater is his. Sin, Rom. ij. 4. Or dispiseft thou the Riches of his Goodness, and Forbearance, and long-suffering, not knowing that the Goodness of God leadeth thee to Repentance? And especially when it is against Spiritual Mercies and Means of Salvation, Heb. ii. 3. How fall we escape, if we neglea sa great Salvation, &c.

Q. 9. Are hainous and crying Sińs capable of Forgiveness?

A. Yes, great and hainous Sins are capable of Forgiveness

upon true Repentance, Isa. i. 18. Though your Sins be as Scarlet, they shall be as white as Snow; though they be red like Crimson, ihey shall be as Wool.

Q. 10. From what Fountains doth the Pardon of all Sins both great and small flow?

A. They all flow from the Free Grace of God, Luke vii. 41, 42.- And when they had nothing to pay, he frankly forgave them both. And through the meritorious satisfying Blood of Chrift, Eph. i. 7. In whom we have Redemption through his Blood, the Forgiveness of Sins, according to the Riches of his Grace,

Q. 11. What is the first Inference hence ?

A. Though some Sins are more hainous than others, yet no Sinner ihould absolutely despair of Mercy; for the vileft have been pardoned, 1 Cor. vi. 11. And such were some of

Jou

you ; but ye are wali:ed, but pe are fenêtified, but pe are juftified, &c.

Q. 12. What is the second Inference hence ?

A. That there are different Degrees of Torments in Hell, proportioned to the different Degrees of Sins on Eerth, Mat. xi. 21, 22. Woe unto thre Chorazin, Woe unto thee Bethsaida; for if the mighty Works which were done in you, had been done in Tire and Šidon, they would have repented long ago in Sackcloth and Ashes. But I say unto you, it fall be more tollerable for Tyre and Sidon at the Day of Judgment than for you.

Q. 13. What is the third Interence hence

A. That great Sinners when pardoned and received to Mercy, should excell all others in Love to Chrift, Luke vii. 42, 43. -- Which of them will love him mo? Simon answered and said, I suppose that he to whom he forgave moft. And he said unto him thou hast rightly judged.

Q. 14. What is the last Inference hence ?

A. Let no Man neglect Christ, because his Sins are not fo hainous as others, because the least Sin without Christ is danning, Rom. vi. 23. For the W'ages of Sin is Death, &c. And greater Sinners are often called, when lesser are not, Matth. xxi. 31, 32.

The Publicans and Harlots go into the Kingdom of God before you.

Of the Demerit of Sin.

.

HAT doth every Sin deserve ?

A. Every Sin deserveth God's Wrath and Curse, both in this Life, and that which is to come.

Q. 1. Wherein doth the Evil of Sin principally consist? A. It consists principally in the Offence it gives, and the Wrong it doth to God, Pfal. li. 4. Against thee, thee only bave i linned, and done tlis Evil in ily Sighi.

Q. 2. What is the first Offence and Wrong Sin doth to God?

A. It consists in its Enmity to God, Rom. viii. 7. Because the carnal Mind is Enmity against God, &c. Expreft in Scripture by walking contrary to him, Levit. xxvi. 40. - They have also walked oontrary to me. Fighting against God, Acis v. 39. Left haply ye be even found io fight against God. And.

resisting

refifting his Spirit, Acts vii. 51. - Pe do always reift the Holy Ghost.

Q. 3. Wherein is its Enmity to God further discovered in Scripture ?

A. It is discovered under the Names and Notions of Haired of God, Rom. i. 30. Bock-biters, Haters of God, &c. Rebellion against God, 1 Sam. xv. 23. For Rebellion is as tke Sin of Witchcraft, &c. And despising the Commandinent of God, 2 Sam. xii. 9. Wherefore haft thou despised the Commandment of the Lord?

Q. 4. What are the Attributes of God that Sin wrongs ?

A. It wrongs ail his Attributes, for it lights his Sovereigniy, Exod. v. 2. And Pharaob said, who is the Lord, that I discud obey his Voice, to let Ifrael go? Refifts his Power, i Cor. x. 22.- Are we stronger than he ? Despiseth his Goodness, Rom. ii. 4. Or de pises thou the Riches of his Good nefs, &c. Taxeth his Justice, Ezek. xviii. 25. Yet ye say the Way of the Lord is not equal, &c. And clouds his Holiness, Jam. ii. 7. Do not they blaspheme that wortby Name, by the which ye are called?

What doth Sin deserve in the Course of Justice from God?

A. It deserves all temporal and eternal Effects of God's Wrath, on the Souls and Bodies of Sinners, all which in Scripture go under the Name of Death, Rom. vi. 23. For the Wages of Sin is Death, &c.

Q. 6. Can these Sufferings satisfy God for all this Wrong?

A. No, they cannot, and therefore they must, and mall be eternal on the Damned, Matth. V: 26. Verily I say unto thee, Thou Asalt by no Means come out thence till thou hast paid the uttermofi Farthing, Mark ix. 44. Where their Worm dieth not, and the Fire is not quenched.

Q. 7. Shall all Sinners bear the Desert of their Sins ?

A. No, all that are out of Christ shall, but Christ hath freed Believers from it, John iii. 18. He that believeth on him is not condemned, &c.

Q. 8. But is it not hard that Sinners should suffer eternally for the Sins of a few Years

A. No, it is not; for the Evil of Sin is not to be measured by the Time in which, but by the Otje&t agains which

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