Wherein Consists the Sinfulness of That Estate Whereinto Man Fell?

Answ. The sinfulness of that estate whereinto man fell, consists 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 sin, together with all actual transgressions which proceed from it.

Q, How many kinds of sin are there among men?

A. Two •, original and actual, Matth. xv. 19.

Ql In what do these differ A. Original sin is the

sin of our natures, and actual is the sin of our lives.

O. What is original sin? A. The sin which is conveyed to us by our parents from Adam, Rom. v. Psal. li.

Q. Why is this called original sin? A. Because we have it from our conception and birth; and it is the fountain of all our actual sin, Psal. li. 5. Matth. xv. 19.

Q. Of how many parts doth original sin consist?

A. Of three -, the guilt of Adam’s first sin, the want of original righteousness, and the corruption of the whole nature: the first is called original sin imputed and the two last original sin inherent.

Q. Of what sin of Adam’s are we guilty?

A. Only his first sin; for he committed it only as our covenant-head and representative, Rom. v. 26.

O. How are we reckoned guilty of Adam’s first sin?

A. By God’s imputing it to u?, or his accounting it ours in law, Rom. v. 12, 19. 1 Cor. xv. 22.

Q. Why is it in lav accounted our sin? A. Adam,

our representative, is one with us in the eye of the law.

Q. How prove you that Adam’s first sin is imputed to his posterity? A. The scripture declares that by one

marl’s disobedience many were made sinners, Rom. v. 12, 19.

Q. Doth the justice of God require the imputation of Adam’s first sin to his posterity? A. Yes; as well as

the imputation of Christ’s righteousness to believers.

Q. Why are not Adam’s other sins, as well as his first, imputed to us? A. Because after he had broken the

covenant of works by his first sin, he ceased to be cur covenant-head, having become unfit for that station.

Q. How then did the broken covenant of works bind mankind after the fall?

A. Every man stood bound for himself, Gal. iii. 10, 12.

Q. What is the second part of original sin?

A. The want of original righteousness, Psal. xiv. 1, — 3. Q. What do you understand by original rightcousnes? A. That spiritual knowledge, righteousness, and holiness

with which man was created, Eccl. vii. 29. Col. Hi. 10. ‘Q. How do you prove that we naturally want this originai righteousness?

A. The scripture affirms that there is no man righteous no not one, Rom. iii. 10, 11. Jsa. lxiv. 6.

Q. Why doth God with-hold this original righteousness when he createth our souls? A, He as a righteous Judge with-holds it as the punishment of Adam’s first sin imputed to us, Isa. lix. 2. Rom. iii. 23.

O. Why might not God create our souls holy under that guilt?

A. Eecause the guilt of Adam’s first sin necessarily subjects us to the punishment of spiritual death I

Qj Why might not God have left them uncreated, rather than form them without original righteousness?

A. Besides other reasons, men must be brought into being, either to be saved by Christ ‘, or to beget, or be useful to such as shall be saved, Isa. liii. 10, — 12.

Qj Doth God then make any man from an inclination to damn him? A. No; God makes all things for his

own glory; and when man will not glorify God by obedience, it is necessary that God glorify himself in man’s punishment, Prov. xvi. 4. Psal. xi. 6, 7. Rom. xi. 36.

Q. How prove you that the want of original righteousness is a sin? A. It is a want of conformity to God’s law, Q. Under what penalty doth God’s lav, demand original righteousness? A. Under the penalty of his eternal wrath, Gal. iii. 10. Ezek. xviii. 4.

Q. Is it not hard that God’s law should so demand original righteousness, when man cannot afford it?

A. No j for man lost it by his own fault, Rom. iii. 23. Qj, What is the third branch of man’s original sin? A. The corruption of our whole nature, Isa. i. 5, 6. Q^ What do you understand by the corruption of nature? A. It is that whereby all the powers of our soul, and members of our body, are indisposed to good, and defiled with’, and disposed to evil, Isa. lxiv. 6. and i. 6.

O. Whence do ye prove that men’s nature is originally corrupted? A. From scripture and experience. Ql How doth scripture prove it? A. It declares, that being brought out of unclean things, we must be unclean •, that of flesh we are born of flesh; that we are begotten in the image of fallen Adam, and are shaken and con-

cehedin sin, and by nature the children of wrath, Job xiv. 4. John iii. 6. Gen. v. 3. Psalm li. 5. Eph. ii. 3.

Q. How dc;h experience prove our naure to be corrupted? A. The flood of miseries upon infants, our universal and early inclinations to evil, and their breaking forth in opposition to the severest laws of God and men $ and even to the strongest resolutions, and largest measures of grace here, and our natural readiness to imitate Adam in his first sin, shew that our nature is corrupted.

Q. W herein do we naturally imitate Adam in his first sin I A. In our being more curious to know new things, than to practise known duty j in our bias to evil because forbidden in our inclination to hear what is vain or wicked j and easy following of evil counsel rather than good. Q. In what other things do we imitate Adanrs sinful conduct? A. In our anxious care for what is pleasant to our eyes, or other senses, at the expence of our souls; in our discontentment with our lot j and hiding, excusing, extenuating, or laying the blame of our sin upon others, &.c. Ezek. xvi. x. xxiii. Isa. lix.

Q. What about every man is corrupted with sin? A. His whole man, soul and body, Isa. i. 6. Jer. xvii. 9. Q. In what is our soul naturally corrupted? A. In its understanding, will, conscience, affections, and memory, Isa. i. 6. Psal. xiv. Jer. xvii. 9.

Q. With what is our understanding or mind corrupted? A. With ignorance of, and opposition to spiritual truths; and with pronenessto vanity, pride, and lies. Q. Of what things is our mind naturally ignorant? A. Of God, of Christ, and the way of salvation and of the wickedness of our own heart and life, and our danger on account of it, Isa. i. 3. Eph. iv. 18.

Q. Wherein doth the darkness, blindness, and ignorance of men’s minds appear? A. Few have sound notions

of divine truths, and fewer the saving knowledge of them j but the most part, even of such as have gospel-light, are like blind men daily stumbling into sin, Jjhn i. 5.

Q^ How doth the natural opposition of our mind to divine truths appear? A. In the difficulty there is to teach many the principles of religion, who quickly learn other things; and in men’s frequent apostacy from the truth, or living in such a manner as shews they do not believe what they know, Isa. xxviii. 9, 10.

Q. How doth the natural vanity of our mind appear? -

A. In our early and general delight in folly, and in our thinking on vain notions or projects, especially when we are engaged in the worship of God, Prov. xxii. 15.

Q. How doth the natural pride of man’s mind appear?

A. In men’s fondness of what makes them appear great or gay j and in their self-conceit, and unwillingness to believe what they really are, especially before God.

Q. Wherein doth the natural proneness of our mind to lies and falsehood appear? A. In our early and artfully devising lies $ and loving to read, hear, or think of romances and fables, rather than the truths of God.

Q^How is our conscience naturally corrupted?

A. It is so blind as not duly to perceive God’s challenges and commands y and is easily bribed by carnal advantage, to call good evil, and evil good, 1 Tim. iv. 2.

Q. With what is our will naturally corrupted?

A. Wilh a bias to every thing sinful, enmity against every thing good, and a perverseness with respect to our chief end, Rom. vii. 19. and viii. 1.

Q. In what doth our natural bias, or stron0- Inclination to evil appear? A. In our early going astray from

the path of duty; in the sudden expiry of our good motions and resolutions «nd in the faint and imperfect religious service of believers themselves, Psalm lviii. 3.

Q. Wherein doth our natural averseness and enmity a* gainst that which is good appear?

A. In the frowardness of children; the backwardness of our hearts to religious, and especially more secret and spiritual duties; and our frequent sinning over the belly of our convictions and conscience, Deut. xxix. 19. Heb. x. 26, 29,

Q. To what is our will naturally an enemy?

A To God, to Christ, and to the Holy Spirit.

Q. To what of God is our will naturally an enemy?

A. To his being, perfections, word, worship, &c.

Q. How doth men’s natural enmity against the being and perfections of God appear?

A. In their secret wishing that there were no God to give laws, or to punish for sin j and in their profaning and abusing his n|me when in passion, and often deliberately, without any provocation.

Q. How doth our natural enmity against the word of ’ appear I A. In our perverting and opposing it

and improving its laws as irritations, and the gospel as an encouragement to sin, Jude 4. Gal. i. 1, 8.

Qj How doth our natural enmity against the worship of God appear? A. In our universal and early inclination to shift it, or to disturb others in it $ and in our encouraging drowsiness, vain and unseasonable thoughts, when we are engaged in it, 1 Sam xxi. 7. Mai. i. 13.

Q. To what of Christ as Mediator is our will naturally an enemy? A. To all of Christ, particularly his

offices of prophet, priest, and king, 1 Cor. i. 23.

Q. How doth our enmity against the prophetical office of Christ appear? A. In our conceit of our own

wisdom, however brutish we be •, and in our shifting and despising the instructions of Christ, 1 Cor.i.23.Heb.iii. 10.

Q. V herein doth our natural enmity against the priestly office of Christ appear?

A. In our high esteem of our own righteousness, and seeking salvation by it in whole or in part; in men’s strong opposition to the doctrine of God’s free grace, and refusing to receive Christ as their only righteousness; and frequent rushing themselves upon eternal damnation, rather than be saved by him alone, Rom. x. 3. and ix. 31, 32.

Q. Wherein doth our natural enmity against Christ’s kingly office appear? A. In our readiness to model

his ordinances to our own taste, to rebel against his laws, and to censure or oppose the discipline of his church.

Qj. Against which of Christ’s offices have we the most open enmity? A. Against his kingly office, Psal. ii. 1, 2.

Q. Against which of Christ’s offices have we the strongest secret enmity? A. Against his priestly office.

Q. How doth that appear? A. In our frequent

resting in duties when we will not omit them, Rom. x. 3.

Q. Why have we the strongest enmity against the priestly office of Christ? A. It is no way discovered by the light of our natural conscience; it most clearly displays the glory orGod, and the vileness of our own righteousness $ and is the foundation of the other two offices.

£). Do not many desire salvation by Christ as a priest, who refuse obedience to him as a king? A. The salvation which such desire is not the salvation of Christ, but a salvation in sin, and through their own good works.

Qj. Wherein lieth the evil of desiring such a salvation?

A. It chiefly dishonours God, and debaseth the priestly

office of Christ, by attempting to render it needless, nay, the strongest encouragement to sin, Jude 4.

•Q. How doth our natural enmity against the Spirit of God appear?

A. In our violent resistance of his kind motions and operations on our heart and conscience, before or after conversion, Acts vii. 51. Keb. x. 29.

Q. Wherein doth our natural perverseness with respect to our chief end appear? A. In our making our own

interests, real or imaginary, our chief end, rather than the glory of God, Zech. vii. 5. Phil. ii. 21.

Q. How are our affections naturally corrupted?

A« They are wrong placed, and in a wrong bent.

Q. How are they wrong placed? A. Such as should be set on God, as love, joy, &c. are placed upon sin .; and those that should be turned against sin, are turned against God, Rom; viii. 7.

O. How are -our affections naturally wrong bended?

A. Our right-placed affections, as love of parents, &c„ are always either too strong or too weak.

Q. How is our memory naturally corrupted?

A. It readily forgets what is good, while it firmly remembers what is wicked or trifling, Jer. ii. 32.

O. How are our bodily members corrupted with sin?

A. They are ready instruments ef unrighteousness.

Qj. What are our feet swift to? A. To run Satan’s errands, and mischief, Rom. iii. 15.

Qj With what is our mouth naturally filled?

A. With cursing and bitterness, Rom. iii. 14.

Q. What are our eyes most ready to behold?

A. Objects of vanity, wickedness, and lust.

Q^What are our ears most disposed to hear?

A. Error, folly, and filthiness, Prov. xix. 27.

Qj How doth it appear that original sin is very heinous?

A. From the death of so many infants; from believers-deep grief on account of it j, and from its more lasting and extensive nature than other sins, being the fountain ©fall actual guilt, Exod. xii. Rom. vii. 14,~ 24.

Qj Doth God implant original sin inherent in us?

A. No y it flows from original sin imputed.

Q. How then is original sin conveyed to us?

A. By natural generation; we being degenerate plants »f a strange vine, Psal. Ii. 5, Jer ii. 21.

Q. Do the saints who are in part sanctified, convey as much natural corruption to their children as others?

A. Yes*, for they beget children according to nature, not according to their grace, 1 Sam. ii. 12. and viii. 3.

Q. How should parents begetting their children such monsters of sin, and heirs of wrath, affect them?

A. It should stir them up to cry earnestly to God for early regenerating grace to their children, and to use all appointed means for their salvation, Mark x. 14.

Q. Whether do we make ourselves better or worse after our birth? A. Much worse by our actual sin.

Q. What is actual sin? A. The sin which we daily

commit in thought, word, and deed, Rom. iii. 9, — 21.

Q. How may actual sin be distinguished?

A. Into sins of omission and of commission.

Q. What understand you by a sin of omission?

A. Our neglecting to perform what God’s law requires.

Q. What mean you by a sin of commission.

A. Our doing that which God’s law forbids, Hos. iv. 2.

Qj What connection hath actual sin with original?

A. Original sin is the accursed root and fountain; and actual sin the branches, fruit and stream, Rom. vii.

£). How may our lusts, by which our original sin worketh towards actual, be distinguished? A. Into the lusts-of our flesh, and the lusts of our spirit, 2 Cor. vii. 1.

Q. Which are the lusts of the flesh? A. Those to

which we are excited by the members of our body, as gluttony, drunkenness, uncleanness, &c.

Q. Which are the lusts of the mind or spirit?

A. These that have their principal seat in our souls, as pride, ambition, envy, malice, &c. Tit. iii. 3.

Q. How may our lusts, in respect of their power and influence, be distinguished? A. Into subordinate and

predominant lusts, Heb. xii. 1. Matth. v. 29, 30.

Q. What is a predominant lust? A. That which

chiefly rules over, and sways a person to sin, Heb. xii. 1.

Q. Have all men, or the same men at all times, the same lust predominant in them? A. No.

Q^ Whence dolh that proceed?

A. It proceeds from the different constitutions of their bodies, different ages, callings, opportunities, &c.

Q. By what marks may we know our predominant lust?

A. That sin which we most delight in, and are most ready to excuse, are most easily tempted to, and into which we most frequently fall, is our beloved lust.

Qj. What may we learn from the sinfulness of our natural estate? A. That our best works, while we continue unregenerate, are filthy rags before God *, that it is a wonder God spareth us a moment out of hell *, and that except we be born again, we cannot enter into the kingdom of God, Isa. lxiv. 6. Lam. iii. 22. John iii. 3, 5.