The Guide Unto True Blessedness, Section 1 – Section 7
SECTION I. Of mans happineſſe, in acquaintance with God, making himſelfe known to vsus in his word, written.
Queſtion. WHat is it that all men doe, and ought chiefly to deſire?
Anſwer. That, being to liue a while in this world, and for euer in another, they may be, both here & hereafter,aNum. 23.10 Pſal. 106 4, 5 truly bleſſed.
Q. Wherein conſiſteth this true bleſſedneſſe of man?
A. Not inaEccle. 1.2. himſelfe, nor in any other created thing, but onelyonly in bPſal. 37.4 & 73.25.God his Creator, who alone, being infinite, is able to fill the heart of man.
Q. How may man find happines in God?
A. BycIob. 22.21 acquaintance, and fellowſhip with him, who is the fountaine of bleſſedneſſe:dJoh. 17.3 Gal. 4.9. ſo knowing him, or rather being knowne of him, that hee mayeEccl 12.13. ſerue him, and bef2 Cor 5 9 accepted ofg1. Sam. 2.30 him, honour him, and be honoured by him.
Q. God being inuiſible, how may wee come to know him?
A. The inuiſible things of God are reuealed vntounto mankinde, partly by hishPſ 19 1 &c Rom. 1.20 workes, to leaue all without excuſe, but chiefly by his iPſa. 19.7. &c. Iob 22.22 Ioh. 6 68word to guide vsus to ſaluation.
Q. Where is that ſauing word of God to be had?
A. In the writings of the holy Prophets & Apoſtles, commonly called the kJoh. 5.39 2. Tim. 3.15Scriptures of the old & new Teſtament.
Q. Is there not alſo an vnwritten word of God?
A. No For howſoeueraHeb. 1.1 Num. 12.6. at the firſt the whole word of God was deliuered without writing, by immediate reuelation or tradition, yet ſince thatbExo. 34.27 God commanded the Scriptures to be written, the Church hath beenecEſay 8.20 Luc. 16.29, 31 directed vntounto the Scriptures onelyonly for the ſauing knowledge of God.
Q. By whom was this word written?
A.
1 The old Teſtament by Moſes, and the dRom. 3.2Prophets, who deliuered the ſame vntounto the Church of the Iewes.
2 The new Teſtament by the Apoſtles & Euangeliſt, cRom. 1.16 Reu. 1.11.by whom it was deliuered to the Church of the Gentiles.
Q. In what language did they write?
A. In the language beſt knowne vntounto the Church: the Prophets in Hebrew, the Apoſtlos in Greeke. In which tongues onelyonly they are, for the letter, to be held authenticall.
Q. What ſhall we thinke of the bookes called Apocrypha?
A. That they are bookes, of good vſe and eſteeme in the Church, for direction of manners; but not to be acknowledged as rules of faith; ſince they were neither written in Hebrew, the language of the Church before Chriſt, nor euer receiued into the Canon of Scripture by them,aRom 3.2. to whom alone, in thoſe times, the Oracles of God were committed.
Q. Seeing the Apoſtles and Prophets were men, how can their writings be accounted the word of God?
A. Becauſe they proceededb2. Pet. 1.20 21. not from the will or minde of man, but holy men of God ſpake and wrote as they were moued by the holy Ghoſt: in which regard the c2. Tim. 3.16whole Scripture is ſaid to be by diuine inſpiration.
Q. How may it appeare that the Scriptures were inſpired by God?
A.
1 By the teſtimonie of the Church, both before Chriſt and ſince.
2 By arguments vn-anſwerable, taken from the antiquitie, the maieſtie of the ſtile, the truth of prophecies &c.
3 And moſt effectually, by the teſtimonie of the ſame holy ſpirit, that inſpired them,a1. Cor. 2 10 & 14.37 1. Ioh 2, 20. who inclineth our hearts to beleeue what is reuealed in them.
Q. Are the Scriptures plaine, and eaſie to be vnderſtood?
A.
1 VntoUnto thoſeb2. Cor. 3.4 whoſe eyes the God of this world hath blinded,c2. Pet. 3.5. Ioh. 8.43. all things in Scripture, belonging to the ſauing knowledge of God, are darke and difficult.
2 But vntounto ſuch as are by gracedPſ. 119.18 enlightened, and made willing to vnderſtand, howſoeuere2. Pet. 3.16 ſome things remaine obſcure to exerciſe their diligence, yet the fundamentall doctrines of faith and precepts of life, are allfPro. 8.9. plaine and perſpicuous.
Q. What need is there then of an interpreter?
A.
1 TogActs 8.31 vnfold obſcure places.
2 Toh2 Pet. 1.12 1. Cor. 14.3. inculcate & apply plaine texts.
Q. How are the Scriptures to bee interpreted?
A. By theaNehem. 8.8 Scriptures themſelues, according to the Analogie of faith, and the ſcope and circumſtances of the preſent place.
Q. What is the vſe of Scripture?
A. It ſerueth, and isb2. Tim. 3.16 profitable
To teach truth,
To conuince errour,
For correction of vice,
For direction to good life,
ForcRom. 15.4. comfort in affliction, &c.
SECT. II. Of the Doctrine of the Scriptures, touching God himſelfe.
Q. HOw do the Scriptures guide vsus to the ſauing knowledge of God?
A. By reuealing vntounto vsus all neceſſarie truthes, concerning
1 God himſelfe.
2 His workes.
Q. What doe the Scriptures teach vsus concerning God himſelfe?
A. Foure things; and firſt thataHeb. 11.6. there is a God.
Q. What proofes are there of this truth, beſides the teſtimonie of Scriptures?
A. Diuers, taken from
1 Gods workes ofbZech. 12.1. creation, eſpecially the ſoule of man.
2 His works of prouidence, chiefly hiscPſal. 9.16. & 58.10, 11. apparent iudgements on the wicked.
3 The common conſent of all Nations, who rather worſhip any god, or gods, then none at all.
4 ThedEſa. 31.14. terrors of conſcience, which make the moſt vngodly miſcreants, will they, nill they, to acknowledge, andePſal. 53 5. & 14.5. tremble at him, &c.
Q. What is the ſecond thing that the Scripture teacheth concerning God?
A. What God is, viz. fJoh. 4.24.a Spirit.
1 Moſtg1. Joh. 1.5. ſimple, without mixture, or compoſition.
2h1. Tim 1.… 17. Eternall, without beginning, or end.
3i1 Kings 8 2… Infinite, without comprehenſion of place, or thought.
4aIam. 1.17. Conſtant, without ſhadowe of change.
5bGen 17 1. Abſolute, in power, holines, and glorie.
Q. How then can he be knowne of vsus, being incomprehenſible?
A. We onelyonly ſee hiscExod. 33.23. & 34.5 backe parts, not his face, and conceiue of him by his names, expreſſing what an one hee is to vsus; not in hisdIud. 13.18. glorious nature, onelyonly knowne vntounto himſelfe.
Q. What is the third thing which is taught vsus concerning God?
A. That there is onelyonlyeDeut. 6.4. Eſa. 46.9. one God and no more; as alſo both nature teacheth, guiding all things to one principle; and reaſon acknowledgeth, admitting but one that is infinite, and independant.
Q. How is it then that many in Scripture are called Gods?
A. The name Elohim, or God, is ſometimes improperly giuen to other things, either as theyfPſal. 82.6. Exod. 7.1. participate of God his communicable attributes, or as they areg1. Cor. 8.5. Phil. 3.19. abuſiuely ſet vp by man in the place of God; buta1. Cor. 8.6. vntounto vsus there is but one God and Lord, vntounto whom therefore the name Iehouah is in ſcripture incommunicably appropriated.
Q. What is the fourth thing that we are taught concerning God?
A. That in this one ſimple and indiuided Godhead, we muſt acknowledge and adore,bMat. 3.16, 17. & 28.19. 1. Ioh. 5.7. three diſtinct perſons, coeſſentiall, and coequall, to wit, the Father, the Sonne, and the holy Ghoſt.
Q. What is the Father?
A. The firſt perſon in the Trinitie,cIoh. 5.26. hauing foundation of perſonall ſubſiſtence from none other.
Q. What is the Sonne?
A. The ſecond perſon, dIoh. 5.26.hauing foundation of perſonall ſubſiſtence from the Father,ePſal. 2.7. Pro. 8.22. &c of whom he is eternally begotten.
Q. What is the holy Ghoſt?
A The third perſon, hauing foundation of perſonall ſubſiſtence from the Father and the Sonne,fIoh. 14.26. & 15.26. from both whom he eternally proceedeth.
Q How may the diſtinction of theſe perſons he conceiued?
A.
1 In relation and order of ſubſiſtence betwixt themſelues, as hath beene ſhewed.
2 In order and manner of working in the creatures, wherein
1 TheaIoh. 5.17, 19 original of the action is aſcribed to the Father.
2 ThebIoh. 1.3. Heb. 1.2. wiſedome, and manner of working to the Sonne.
3 ThecGen. 1.2. 1. Cor. 12.11. efficacie of operation to the holy Ghoſt.
In a word, God the Father, in the Sonne, by the holy Ghoſt, worketh all things.
SECT. III. Of the doctrine of the Scriptures, touching the workes of God: and firſt touching his eternall decree.
Q. VVHat are wee taught in Scripture concerning the workes of God?
A. That God,dPſal 135.6. Eph. 1.11. as from eternitie he decreed, ſo in time, and euerlaſtingly hee accompliſheth, all things, vntounto the full execution of that his decree.
Q. How may we take a view of the workes of God?
A.
1 Generally, in all his creatures:
2 Specially, in the chiefe of his creatures, Viz.
Angels, and
Men.
Q. What is the decree of God concerning all creatures?
A. It is his eternall and vnchangeable counſell and purpoſe,aProu 6.4 Rom. 11.36 fore-ordaining all things vntounto his own glory.
Q. What is the decree of God touching Angels and men?
A. It is his free appointment,b1. Theſ. 5.9 foreordaining them to a certaine, and euerlaſting eſtate, for his owne glory.
Q. What is that euerlaſting eſtate?
A. It is two fold, according to thecIbid. parts of this his decree, which are
1. Election, that is,d1. Tim. 5.21 appointment of ſome Angels, and men, vntountoeRom. 9.23. euerlaſting glorie and bleſſedneſſe, for theaEpheſ. 1.6. praiſe of his goodnes.
2 Reprobation, that is,bMat. 25.41 Rom 9.21. 2. Tim. 2.20 appointment of ſome Angels, and men, vntounto euerlaſting diſhonour, for the glorie of his iuſtice.
SECT. IIII. Of the execution of Gods decree: and firſt of Creation.
Q. HOw doth God execute this his decree?
A. By 2. actions, viz.
Creation, and
Prouidence.
Q. What is Creation?
A. ThecGen. 1. Heb. 11.3. making of all things of nothing, very good, in the firſt ſixe daies of the world.
Q. How did God create Angels?
A. He made them all at the firſtdCol. 1.16 very good, and glorious ſpirits; yeteIob 4.18. mutable.
Q. When did God create man?
A. In thefGen. 1.25 ſixt & laſt day of creation.
Q. How, and whereof did God make man?
A.
1 Hee formed hisaGen. 2.7. bodie of the duſt of the earth:
2 HebIbid. breathed in his face the breath of life; ſo making him a liuing ſoule.
Q. How many of mankinde did God create at the firſt?
A.
1 OnelyOnlycGen ….7. one man Adam:
2 Out of him, and for him,dOc. 2.5, … Mal. 2.15 one woman Eue; ſo made he them Male, and Female.
SECT. V. Of Prouidence, ſuſtaining, diſpoſing and employing all creatures, eſpecially Angels.
Q. THus farre of Creation, what is Prouidence?
A. The continual care, which God exerciſeth vponupon his creatures, once made,ePſal. 119.91 for the ſuſtaining, and diſpoſing of them.
Q. How doth God ſuſtaine all creatures?
A. He vpholdeth them all in their being aHeb. 1.3by his mighty word: and that
Partly by the continuation of particulars, either for the whole time of this world, asb2. Pet. 3.4 heauen, and heauenly bodies, earth and other elements, &c. or for the time of life allotted, as allcPſal. 36.6 & 104.27. &c liuing creatures.
Partly, by propagation of kinde, wherbydGen. 7.3. & 8.21, 22 creatures, euen of ſhorteſt continuance, doo ſucceſsiuely abide vntounto the end of the world.
Q. How are Angels vpheld in their being?
A. They are all ſuſtained by the power of God, ſo that they ſhalleLuk. 20.36 neuer dye, or returne to nothing.
Q. How are men vpheld?
A. Two waies: and firſt, as all other bodily creatures, partly by maintenance of fAct 17.28 Pſal. 36.6 1 Tim. 4 10eueryevery mans life here on earth, for the time allotted by God himſelfe: partly bygGen. 1.28 Eccl. 1.4. propagation of kinde, vntounto the end of the world, through the bleſſing of procreation.
Q. How ſecondly?
A. As Angels, after a ſort: God ſo prouiding, that when theaEccl. 12.7. bodie of man returneth to the earth, from whence it was taken, yet the ſoule periſheth not, but returneth to God that gaue it: yea that thebIob. 19 26, 27. ſame body alſo, and eueryevery part thereof, is preſerued in the graue, and ſhall bee ioyned entire to the ſoule at the laſt day, ſo to continue for euer; as ſhall be ſhewed.
Q. How doth God diſpoſe of his creatures?
A. He guideth, and employeth them, to thoſe ſeuerall ends, and vſes, whereby they may beſtcPſal. 119 91 ſerue vntounto his glorie, and the good of themſelues, and of their follow creatures;dPſal. 8. eſpecially of man.
Q. How doth God diſpoſe of Angels?
A. Two wayes: the firſt reſpecting their euerlaſting condition: the ſecond their emploiment.
Q. How did God diſpoſe of Angels, in regard of their euerlaſting condition?
A. Diuerſly; according to the parts of his fore-mentioned decree: for firſt, he ſuffered the Reprobate Angels a2. Pet. 2 4voluntarily and maliciouſly, without any temptation, to fall into that impardonable ſinne ofbJude 6. Apoſtaſio, and ſo into damnation irrecouerably; who are called Diuels, reſerued in euerlaſting chaines vnderunder darkneſſe, vntounto the Iudgement of the great day.
Q. How did God diſpoſe of elect Angels?
A. He confirmed them in their well-being, that they mightcMat. 18.10 neuer fall by ſinne from their firſt bleſſed eſtate; which are calledd2. Cor. 11.19 Angels of light,eIob 1.6. ſonnes of God,fLuk. 2.13 heauenly ſouldiours, &c.
Q. How doth God employ Angels?
A. He vſeth them all,gIob. 1.6. both good, and euill Angels, as his ſeruants, and miniſters, for the accompliſhment of his will and worke.
Q. How are good Angels employed?
A.
1. To be as ahHeb. 1.14 Pſal. 34.7. & …1.11. guard and garriſon vntounto the Elect of mankinde, for their comfort and protection.
2. Toi2. Kin. 19.35. reſiſt and puniſh the wicked.
Q. How are euil Angels employed?
A
1. Ina2. Sam. 24.1 with 1. Chro. 21.1. Epheſ 6.12 trying and exerciſing the godly.
2. Inb1. Kin. 22.21.22, 2. Cor. 4.4. ſeducing andcLuk. 12.20. tormenting the wicked.
SECT. VI. Of the Prouidence of God, diſpoſing of man in this world, and of the ſtate of Innocencie.
Q. HOw doth God diſpoſe of man?
A. As of that creature, dPro. 8.31.in whom,ePſal. 8.3. &c. …. Cor. 9.9 10 aboue all other he intendeth to let forth the glory of his wiſedome, power, and goodneſſe: and therefore the Scriptures doe moſt plentifully declare the dealing of God with man, both in the time of this world, and for euer hereafter.
Q. How doe the Scriptures ſet forth the dealing of God with man, in the time of this world?
A. In a threefold eſtate, (viz.)
1. The ſtate of Innocencie.
2. The ſtate of corruption and miſerie, and
3. The ſtate of Redemption.
TheaEccl. 7.31 firſt commonly had and loſt of all mankinde, both Elect and reprobate, without difference:bRom 3.13 the ſecond ſeizing on all men naturally, but abiding without recouerie onelyonly on the reprobate: the thirdc1. Pet. 3.9. Pſal. 130.8. proper to the Elect. All which doe make way vntounto that finall and euerlaſting eſtate of honour, or diſhonour, fore-appointed vntounto all men; beginning at the ende of this life, perfected at the day of Iudgement, and continuing for euer in the world to come.
Q. What is the ſtate of Innocencie?
A. The holy and happy condition of mankinde,dGen. ….27. created by God after his owne image, ande& 2.8. placed by him in Paradiſe.
Q. Wherein did that Image of God chiefly conſiſt?
A. In foure ſingular excellencies: viz.
1 AaJob 10.12 reaſonable & immortal ſoule.
2 True wiſedome and holineſſe, adorning the ſoule,bPſal. 51 6 Epheſ 4.24. wherein eſpecially he reſembled his maker.
3. Ac1. Cor. 11.7 body endued with beautie, ſtrength, and immortalitie, anſwerable to the ſoule.
4dGen. 1.28 Dominion ouer the creatures.
Q. What happineſſe had man, thus created and placed?
A. The image of God, in wiſedome, and true holineſſe, ſhining in himeMat. 5.8. without teinture or blemiſh, he enioyed full fruition and aſſurance of thefPſal. 17.15 fauourable and bliſſefull preſence of this Creatour, together with abſolutegGen. 2.25 contentment in himſelfe, and ſeruice from all the creatures hGe. 2.10.20to whom as their Lord, hee gaue their originall names.
Q. What emploiment had man in this ſtate?
A. A twofold emploiment, viz.
1 Outward,iGen. 2.15. to till and dreſſe the Garden:
2 Spirituall, tokIbid. v. 16. 17 worſhip & ſerue God his Creator, and procure his owne euerlaſting bleſſednes, whereto hee was fitted with freedome of will, & abilitie for perfect obedience vntounto God, according to the tenor of the couenant of workes.
Q. What was the tenour of the couenant of workes?
A. The ſubſtance of the Morall law, written in the hearts of our firſt parents, with the promiſes of bleſſednes to them, if they ſhould continue in obedience, and threatnings of death and damnation, if they ſhould tranſgreſſe.
Q. How doth it appeare that the law was written in their hearts?
A
1 By the effect of it in them both, who immediately after their fall, were forced by the onelyonlyaGen. 3.8. guilt of conſcience, (not yet otherwiſe charged) to hide themſelues from Gods preſence.
2 By thebGen. 4.6 Ro. 2.14.15 remainders thereof in all mankinde, who euen without the law, are by light of nature a law vntounto themſelues.
Q. How was the Couenant of workes ſealed?
A. By the two ſacramentall trees, planted for that purpoſe in the middeſt of the garden. Viz.
The one,aGen. 2.9. the tree of life, aſſuring life and glorie, vponupon condition of obedience.
The other, the b& ver. 17.tree of knowledge of good and euill, ſealing death & damnation in caſe of diſobedience.
SECT. VII. Of the ſtate of Corruption and miſerie: and firſt of the Fall of man.
Q. THus farre of the ſtate of Innocencie: what is the ſtate of Corruption and miſerie?
A. The fearefull condition whereinto in Adam cEccl. 7.31.all mankinde fell, by tranſgreſsing and violating the couenant of workes.
Q. What are we to conſider h…rein?
A. Two things, to wit,
1 The cauſes,
2 The effect, of the fall of man.
Q. To whom doth the conſideration of the cauſes direct vsus?
A. To three parties, differently concurring to the fall of man, viz.
1. God permitting.
2 Satan tempting.
3 Man yeelding, & falling.
Q. How did God permit the fall of man?
A. Not byaIam. 1.13. 1. Ioh. 2.26. inſtilling into him any euill, or taking from him any abilitie vntounto good; but
1b2. Sa. 24.1. with 1. Chro. 21.1. Suffering Satan to tempt him:
2c2. Chron. 32, 31. Leauing man to the libertie, and mutabilitie of his owne will, not hindering his fall by ſupply of grace.
Q. Why did God permit mans fall?
A. He did it in great wiſedome, to dRom. 11.32make way for the glorie both of his merciemercy in thoſe that ſhall be ſaued by Chriſt, and of his iuſtice in thoſe that ſhall periſh for their ſinnes; yet without wrong to any, cRo. 11.35.being not bound to his creature to vphold him from falling by his grace.
Q. How did Satan tempt man?
A. Being himſelfe fallen, in enuie of Gods glorie, and mans happineſſe, heaGe. 3.1. &c ſubtilly addreſſed himſelfe, in the ſerpent, b2 Cor. 11.3. 1. Tim. 2.14firſt to the woman, the weaker ſexe, and after by her vntounto the man, cGen. 3.5.pretending greater louelove, and care of their wel-doing, then was in God.
Q. Whereto did he tempt them?
A. To infidelitie, vnthankefulnes, ambition, and ſo to ſlat diſobedience, in eating the forbidden fruit, as the meanes to attaine to an higher degree of bleſſedneſſe.
Q. How did they yeeld to the temptation, being created good?
A. Being left by God to thedGen. 3.6. mutabilitie of their owne will, theyeEccl. 7.31 voluntarily enclined vntounto that euill, whervnto they were tempted; therby not onelyonlyfGen. 4.7. looſing for themſelues the image and fauour of God, but withallgRom. 3.23. depriuing their poſterity of that bleſſed eſtate, andhRom. 5, 12. plunging them into the contrarie.
Q. How could all their poſteritie fall with them?
A. Being in their loines, who were by Gods appointment to ſtand or fall in that triall, not as ſingular perſons onelyonly, but alſo as heads of mankinde, aRom. 5.19 …. Cor. 15.22.wee all tooke part with them, both in this fall, and in the wofull effect thereof.