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A. Hence we learn what an infinite Mercy it is, that God fent Jefus Chri4 made under the Law, Gal. iv. 4, 5. But when the Fulness of time was come, God fent forth his Son made of a Woman, made under the Law, &c. To do that for us we could never do for ourselves, Rom. viii. 3, 4. For what the Law could not do, in that it was weak through the Flesh, God fending his own Son in the Likeness of finful Flesh, and for Sin condemned Sin in the Flesh: That the Righteoufness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit..

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

A. That the dreadful Curfe muft needs lie on all Unbelievers that are out of Chrift, John iii. 36.-He that believeth not the Son, fhall not fee Life; but the Wrath of God abideth on bim. And feek their Juftification by the Deeds of the Law, Gal. iii. 10. For as many 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 Mifery 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 fo Death paffed 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 fpringing 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 Neceffity of finning, Rom. vii. 24. O wretched Man that I am, who fhall deliver me from the Body of this Death! And long to be with Chrift in the perfect State, Hebr. xii. 23.And to the Spirits of juft Men made perfect.

Of the Inequality of Sin.

Quest. 83. A

RE all Tranfgreffions of the Law equally hainous ?

A. Some Sins in themselves, and by Reason of feveral Aggravations, are more hainous in the Sight of God than

others.

Q. Whence arifeth the firft 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 against another, the judge hall judge him: but if a Man fin against the Lord, who fhall intreat for him? And all Sins of the first Table are greater than thofe of the Second; yet there are crying Sins against the Second.

Q. 2. What's the first Sin noted for an hainous Sin?

The

A. The Sin of Murder is in Scripture fet down for an hainous and crying Sin in its own Nature, Gen. iv. 10. Voice of thy Brother's Blood crieth unto me from the Earth. Q3. What other Sin is noted for a crying Sin?

A. The Sin of Oppression is noted in Scripture for a crying Sin, Hab. ii. 11. For the Stone fall cry out of the Wall, and the Beam out of the Timber shall anfver it. Efpecially the Oppreffion of the Widow and Fatherlefs, Exod. xxii. 22, 23. Ye shall not afflict any Widow or Fatherless Child. If thou af flict them in any wife, and they cry at all unto me, I will furely bear their Cry.

Q4. What is reckoned in Scripture an hainous Sin against the firft 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 Iniquity to be punished by the Judge: for I should have denied the God that is above. This was the Sin of Pharaoh, Exod. V. 2. And Pharaoh faid, who is the Lord, that I should obey bis Voice, to let Ifrael go? I know not the Lord, neither will I let Ifrael go.

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 efcape of you, shall remember me among the Nations whither they shall 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.

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 fhall never be forgiven by him, Matth. xii. 31.-All Manner of Sin and Blafphemy shall be forgiven unto Men: but the Blafphemy against the Holy Ghoft fhall not be forgiven unto Men.

Q. 7. From whence doth the Scripture aggravate Sin? A. The Spirit of God in Scripture aggravates and eftimates 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, fhall 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 fecond Thing that aggravates Sin?

A. The more Mercies any Man fins against, the greater is his Sin, Rom. ii. 4. Or defpifeft thou the Riches of his Goodness, and Forbearance, and long-fuffering, not knowing that the Goodness of God leadeth thee to Repentance? And efpecially when it is againft Spiritual Mercies and Means of Salvation, Heb. ii. 3. How hall we efscape, if we neglect fo great Salvation, &c.

Q. 9. Are hainous and crying Sins capable of Forgivenefs?

A. Yes, great and hainous Sins are capable of Forgivenefs upon true Repentance, Ifa. i. 18. Though your Sins be as Scarlet, they shall be as white as Snow; though they be red like Crimson, they shall be as Wool.

Q. 10. From what Fountains doth the Pardon of all Sins both great and fmall 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 fatisfying 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 firft Inference hence?

A. Though fome Sins are more hainous than others, yet no Sinner should abfolutely defpair of Mercy; for the vileft have been pardoned, 1 Cor. vi. 11. And fuch were some of

you

you; but ye are washed, but ye are fanctified, but ye are justified, &c.

Q. 12. What is the fecond Inference hence?

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

Q. 13. What is the third Inference hence?

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A. That great Sinners when pardoned and received to Mercy, fhould excell all others in Love to Chrift, Luke vii. 42, 43. Which of them will love him most? Simon anfwered and faid, I suppose that he to whom he forgave most. And he faid unto him thou haft rightly judged.

Q. 14. What is the last Inference hence?

A. Let no Man neglect Chrift, because his Sins are not fo hainous as others, because the leaft Sin without Chrift is damning, Rom. vi. 23. For the Wages of Sin is Death, &c. And greater Sinners are often called, when leffer are not, Matth. xxi. 31, 32. The Publicans and Harlots go into the Kingdom of God before you.

Of the Demerit of Sin.

Queft. 84. A. Every Sin deferveth God's Wrath WH

HAT doth every Sin deferve?

and Curfe, both in this Life, and that which is to come. Q. I. Wherein doth the Evil of Sin principally confift? A. It confifts principally in the Offence it gives, and the Wrong it doth to God, Pfal. li. 4. Against thee, thee only have I finned, and done this Evil in thy Sight.

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

A. It confifts 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 alfo walked contrary to me. Fighting againft God, Acts v. 39. Left haply ye be even found to fight against God. And.

refifting

refifting his Spirit, Acts vii. 51. Ye do always refift the Holy Ghoft.

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

A. It is difcovered under the Names and Notions of Hatred of God, Rom. i. 30. Back-biters, Haters of God, &c. Rebellion against God, 1 Sam. xv. 23. For Rebellion is as the Sin of Witchcraft, &c. And defpifing the Commandment of God, 2 Sam. xii. 9. Wherefore haft thou defpifed the Commandment of the Lord?

Q. 4. What are the Attributes of God that Sin wrongs? A. It wrongs al his Attributes, for it flights his Sovereignty, Exod. v. 2. And Pharaoh faid, who is the Lord, that I fou d obey his Voice, to let Ifrael go? Refifts his Power, 1 Cor. x. 22.-Are we stronger than he? Defpifeth his Goodnefs, Rom. ii. 4. Or defpifeft thou the Riches of his Goodnefs, &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 blafpheme that worthy Name, by the avhich ye are called?

Q5. What doth Sin deserve in the Course of Justice from God?

A. It deferves 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 thefe Sufferings fatisfy God for all this Wrong? A. No, they cannot, and therefore they muft, and fhall be eternal on the Damned, Matth. v. 26. Verily I fay unto thee, Thou shalt by no Means come out thence till thou haft paid the uttermoft Farthing, Mark ix. 44. Where their Worm dieth not, and the Fire is not quenched.

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

A. No, all that are out of Chrift fhall, but Chrift hath freed Believers from it, John iii. 18. He that believeth on

him is not condemned, &c.

Q8. But is it not hard that Sinners fhould fuffer eternally for the Sins of a few Years?

A. No, it is not; for the Evil of Sin is not to be meafured by the Time in which, but by the Object against which

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