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A. No: Because though men be bound to have i yet God is not bound to restore it when men hath lost it: And it is not a sin, but a punishment of the first sin, as God doth withold.

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Q. 7. How could the souls of Adam's posterity, not yet created, nor having relation to Adam, be justly deprived of original righteousness?

A. The souls of Adam's posterity never had á being without relation to Adam the being created in the infusion and conjunction of them to their body; and, through their relation to the common head, partake justly of the common punishment."

Q. 8. Wherein doth consist the corruption of the whole nature of man?

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A. The corruption of the nature of man, doth consist in the universal depravation which is in every part of man since the fall. 1. In the darkness and defilement of the mind, Eph. i. 8. Ye were sometimes darkness, but now are ye light in the Lord, and Titus i. 14. The minds and consciences of the unblieving are defiled. 2. In the crookedness and enemy of the heart and will against God and his law, Rom. viii. 7. The carnal mind (that is, the carnal heart) is enmity against God, and is not subject to the law of God, neither indeed can be. As also in the inclination of the heart unto sin and the worst of sins; there being the seed of all manner of sins in the heart, as it is corrupted with original sin, Mat, xv. 19. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies. 3. In the disorder and distemper of the affections, all of them being naturally set upon wrong objects, through this inherent corruption. 4. The members also of the body are infected, being ready weapons and instruments of unrighteousness, Rom. vi. 13,

Q. 9. How is the corruption of nature conveyed then to all the children of men?

A. 1. It is not from God, who is the Author of all good, but of no evil; for tho' he withold original righte ousness, yet doth not infuse original corruption, 2. It is conveyeed by natural generation, in the union and

conjunction of soul and body, the soul being destitute or void of original righteousness is infested with this corruption: As liquor is tainted, which is put into a tainted vessel; but the way of its conveyance is one of the most difficult things in divinity to understand.

Q. 10. Have we reason to deny this original corruption, because we have not reason clearly to understand the way of its conveyance?

A. No: Because the scripture doth assert, that our natures since the fall are corrupted, Gen. v. 3. Adam, (though made after the likeness of God) begat a son after his own likeness; that is, with a corrupt nature John iii. 6. That which is born of the flesh is flesh, Ps.li. 5. Behold, I was shapen in iniquity; and in sin did my -mother conceive me, Eph. ii. 1. You hath he quickened who were dead in trespasses and sins. 2. Experience doth tell us that in every one there is a natural antipathy to good, and proneness to evil; therefore as when a man's house is on fire, it is greater wisdom to endeavour to quench it, than to enquire how it was set on fire; So it * is greater wisdom to endeavour the removal of this : natural corruption, than to inquire how it was conveyed? Q. 11. Do not sanctified parents beget children without natural corruption?

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A. No: Because parents that are sanctified, are sanctified but in part, their nature remaning in part corrupt- i ed; and they beget children according to their nature, and not according to their grace: as the winnowed corn that is sown, grows up with husks upon it: Or as the circumcised Jews did beget uncircumcised children in the flesh, as well as the heart.

Q. 12. Why is this sin called original sin?

A. Because we have it from our birth, or original, and because all our actual transgressions de procceed from it.

Q. 13. What is actual sin ?

A. Actual sin is any breach of God's law, either of omission or commission, either in thought, heart, speech or action, of which more in the commandments...

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19. Q. What is the misery of that estate whereinto man fell?

A. All mankind by their fall, lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself and to the pains of hell forever.

Q. I. Wherein doth man's misery by the fall consist? A. Man's misery by the fall, doth consist in three things, 1. In what man hath lost. 2. In what man is brought under, 3. In what man is liable unto.

Q. 2. What hath man lost by the fall?

A. Man by the fall hath lost communion with God." Q. 3. Wherein doth this communion with God consist, which man by the fall hath lost?

A. The communion with God which man by the fall hath lost, did consist in the gracious presence and favour, together with the sweet fellowship and enjoyment of God in the garden of Eden; this man by the fall was deprived of, and all his posterity, whilst in their fallen estate, are without, Gen. iii. 8. And Adam and his wife hid themselves from the presence of the Lord, ver. 23, 24. And the Lord God sent forth him from the garden of Eden, and so drove out the man, Eph. ii. 12. At that time ye were without Christ, having no hope, and without God in the world. Q. 4. Is the loss of communion with God a great misery and loss?

A. Yes, Because God is our chief good, and in communion with him doth consist man's chiefest happiness; therefore the loss of communion with God is man's greatest loss.

Q. 5. What is man brought under by the fall?

A. By the fall, man is brought under God's wrath and curse, Eph. ii. 3. And were by nature the children of wrath, even as others, Gal. iii. 10. As many as are of the works of the law (that is, all such who are under the covenant of works, as all unbelievers) are under the curse..

Q. 6. Is it a great misery to be under God's wrath and curse?

A. Yes: Because as his favour is better than life, so his wrath and displeasure is worse than death; his blessing maketh men blessed and happy; his curse maketh men wretched and miserable.

Q. 7. What is that punishment which 'man was liable unto by the fall?

A. Man is liable by the fall. t. Unto all miseries in this life. 2. To death itself. 3. To the pains of

hell forever.

Q. 8. What are the miseries in this life which man is liable unto by the fall?

A. The miseries in this life which man is liable unto -by the fall, are either external, or internal, and spiritual... Q. 9. What are the external miseries of this life which the fall hath brought upon mankind?

A. All the external miseries which either are, or have been in the world, are the effects of the fall, and sin doth expose men to all sorts of miseries of this life: more public and general calamities, such as pestilence, famine, sword, captivity and the like. Ezek. v. 17. I will send upon thee famine and pestilence and bring the sword upon thee. 2. Sin doth expose dien unto more private and particular miseries, such as, 1. All sorts of sickness in their bodies, Deut. xxviii.. 22. The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, &c. 2. Losses of their estates, Deut. xxviii. 30. Thou shalt build an house, but thou shalt not dwell therein: thou shalt plant a vineyard, and shall not gather the grapes thereof. 3. Reproach and dis-> grace on their names, ver. 37. Thou shalt become a proverb and a bye-word. 4. Losses in relations, and every other external afflictions and miseries men are liable unto in this life for their sins.

Q. 10. What are the internal and spiritual miseries which men are liable unto in this life by the fall?

A. Men by the fall are liable: 1. To the thraldom of the devil to be led about by him at his will, 2 Tim. ii. 26. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. 2. To judiciary blindness of mind and a

reprobate sense, Rom: xi. 8. God hath given thểm the spirit of slumber, eyes that they should not see, and ears that they should not hear, Rom. i. 18.. Be-" cause they liked not to retain God in their knowledge, God gave them over to a reprobate sense. 3. To judiciary hardness of heart, searedness and benumbness of conscience, Rom. ix. 10. Whom he will he hardeneth, 1 Tim. iv. 2. Having their conscience seared as with an hot iron, Eph. iv. 19. Who being past feeling, have given themselves over unto lascivousness to work all uncleanness with greediness. 4. To vile affections, Rom. i. 26, 27. For this cause God gave them up to vile affections: and they burned in their Justs one towards another, men with men working that which is unseemly, 5. To strong delusions, and belief of damnable errors, 2 Thess. ii. 11, 12. God shail send them strong delusions to believe a lie, that they all might be damned that believe not the truth, but had pleasure in unrighteousness. 6. To distress and perplexity of the mind, dread and horror of spirit, and despairful agonies through the apprehensions of certain future wrath, Heb. xi. 26, 27. There remaineth nothing but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversary.

Q. What is the punishment which man by the fall is liable unto at the end of this life?

A. Man by the fall at the end of this life, is liable unto death itself, Rom. v. 12. Death passed upon all for that all have sinned, Rom. ix. 23. The wages of sin is death.

Q. 12. Is death punishment unto all upon whom it is inflicted?

A. 1. Though death be the consequent of sin in all, yet to believers through Christ, it is unstinged, and it is an out-let to misery, and an in-let to glory. 2. Death to the wicked and unbelievers, is dreadful punishment, being a king of terror and a grim serjeant, that is sent by God to arrest the wicked, and convey them unto future misery.

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Q. 13. What is the punishment which man by the fall is liable unto in the other world?

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