A Form of Catechizing, Part 1
The ſecond generall Principle ſhall bee concerning Man,2. Principle of Man. what wee are to conceiue and beleeue touching man, and our ſelues in particular.
Q. Of all viſible Creatures which is the heifeſt?
A. Man: for in man aboue all other viſible Creatures the Lord ſets foorth the glory of his wiſedome,Prou. 8.31. Pſa. 8.5.6.7.8. power and goodneſſe.
Q. What was the ſtate and condition of man at the firſt, in his firſt creation.
A. It was an holy & an happy condition, a ſtate of innocency & a ſtate of life.
Q. Wherein ſtood that holy condition of man?
A. In that hee was frée from ſinne, and created after Gods owne image and likeneſſe.Gen. 1.26.27 Gen. 5.1.
Q. What was that image of GOD in which man was created at the firſt?
A. It was a conformity of man to God,Coloſſ. 3.10. Epheſ. 4.24. euen a conformity of all the powers of the ſoule of man to the will of God, ſtanding in wiſedome and holineſie.
Q. What was the wiſdome that was in man at the firſt?
A. A perfect knowledge of God his Creator, and of his will to bee obeyed: and of his wiſedome and will touching the particular Creatures. For Adam named them according to their natures.
Q. What was that holineſſe that was in man at the firſt.
A. It was a conformity of the will and affections and the whole diſpoſition of man in body and ſoule, to the will of God his Creator.
Q Wherein ſtood that happie condition of man in his firſt creation?
A. In thrée things.
Firſt, In a bleſſed communion which man had with the true God, with whom he had daily, and as it were familiar conuerſation: and God did many waies reueale himſelfe and his glory to him, and this is apparant by Gods familiar conference with Adam.Gen. 1.29.
Secondly, In dominion ouer the creatures,Gen. 1.28. an example whereof wee hauehave in Gen. 2.19. Gen. 2.19.when all creatures preſented themſelues before him to receiue their names from him.
Thirdly, In a body endued with beauty, ſtrength and immortality, and that his body was immortall,Gen. 2.25. Rom. 5.12. there is no queſtion ſeeing death came in by ſin.
Q. What employment had man in his firſt ſtate?
A. Twofold, particular and outward, to till and dreſſe the garden.Gen. 2.25. And generall and ſpirituall,Iſa. 43.7. to worſhip and ſerue God his Creator: to which he was fitted of God with fréedome of will and ability for perfect obedience, hauing the morall law written in his heart by nature.
Q. How doth that appeare?
A. By two things.
Firſt, by the effect of the law in his heart, for man hauing ſinned, the guilt of his conſcience forced him to hid himſelfe from Gods preſence.Gen. 3.8.
Secondly, by the remainders of the Law of God in all mankinde, who hauing not the Law of God,Rom. 2.14.15 are a law vntounto themſelues.
Q. Did man continue in that ſtate in which he was created?
A. No: he left it and fell from righteouſneſſe to ſinne.Gen. 3.6.
Q. How was it that man loſt his firſt ſtate and fell from righteouſneſſe to ſinne?
A. God ſuffering Sathan to tempt him, and leauing him to the liberty and mutability of his owne will: he fell into ſinne, eating of the forbidden fruit: hence Sathan is called by Chriſt, a murtherer from the beginning.Gen. 3 1. &c. Iob. 3.44.
Q. How did Sathan tempt man?
A. He vſed the Serpent a ſubtil beaſt as his inſtrument, and ſpake out of him,Gen. 3.1 3.4.5 firſt to the woman, and after by her to the man,2. Cor. 11.3. pretending greater louelove to them, and greater care of their good then was in God.
Q. How did man and woman our firſt parents yeeld to temptation, being created good?
A. Gen. 3.6. Eccleſ. 7.31.Being left of God to the libertie and mutability of their owne will, they voluntarily enclined to that euill whereunto they were tempted.
Q. What is the ſtate of man, being fallen from his firſt eſtate in which hee was created?
A. It is a ſtate of corruption and miſery.
Q. What is that ſtate of corruption following the fall of man?
A. It is the loſſe of the image of God in which man was created at the firſt,Gen. 5.3. Epheſ. 4.22. Ioh. 3.6. and the image of Sathan ſuccéeding in the place or roome of it, ſo that man in that …tate can doe nothing but ſinne, and this the Scripture cals the image of Adam. The olde man. The fleſh. And in a word, it is the ſtate of ſinne.
Q. What is ſinne?
A. Sinne is any ſwaruing from the Law of God,1. Ioh. 3.4. Rom. 7 7. Gal. 3.10. though it be but in the leaſt want of that which the Law requireth.
Q. How many ſorts of ſins be there?
A. Two, originall and actuall. Sin is either the corruption of nature, or the euill actions that procéed from thence, as the fruits of it.
Q. What is the corruption of nature?
Rom. 7.7. Iam. 1.14.A. It is that corruption that is deriued from our firſt parents by naturall generation, called luſt or concupiſcence.
Q. Wherin ſtandeth that corruption?
Rom. 7 18.A. In two things.
Firſt, in an vtter diſability and enmity to that which is good.Rom. 8.7.
Rom. 7.14.Secondly, in a proaneſſe to all manner of euill.
Q. In whom is that corruption of nature found?
A. In all men and women none excepted, diſcending from Adam by naturall generation.Rom. 3.23. Gal. 3.22.
Q. How is it, that all men and women are defiled with the corruption of nature?
A. Through the infidelity and diſobedience of our firſt Parents in eating the forbidden fruit,Rom. ….12.18.19. all men being guilty of that ſinne.
Q. How are all men guilty of that ſin?
A. Firſt, becauſe they were in the loynes of our firſt Parents,Heb. 7.9.10. from whom they ſhould by courſe of nature deſcend.
Secondly, becauſe our firſte Parents were by Gods appoyntment, to ſtand or fall, not as ſingular perſons onelyonly,Rom. 5.19. 1. Cor▪ 15.22. but alſo as heads and rootes of man-kind, and as publike perſons repreſenting al man-kinde. As wee ſée Noblemen and great men by treaſon doe not onelyonly hurt themſelues, but ſtraine their bloud alſo.
Q. How then is all mankinde in the ſtate of ſinne ſince the fall?
A. Thus; eueryevery one naturally deſcending of Adam is guilty of Adams ſinne, it being imputed to him,Rom. 5.19. Pſalm. 51.5. Epheſ. 2.1. and is alſo conceiued and borne in originall corruption, and is by nature dead in ſinne, and hath in him the ſeed of all ſinnes.
Is. Is originall corruption found in all and eueryevery man equally?
A. Yes, it is: for that which is borne by naturall generation is nothing but corruption;Ioh. 3.6. Originall ſinne is not in ſome men more, and in ſome men leſſe, but it is in eueryevery man equally, as all men doe equally from Adam participate the nature of man,Epheſ. 2.3. and are equally the children of wrath.
Q Doth this corruption of nature breake forth and ſhew it ſelfe equally and alike in all naturall men?
A. No: it doth not, though originall corruption be found equally and alike in all men naturally, and all men hauehave in their corrupt nature the ſeedes of euerie ſinne, yet doth God for the good of human ſociety, limit mans corruption, and reſtraine many from notorious crimes,Rom. 13.3.4.4 by their naturall temper, by feare of ſhame and puniſhment, deſire of honour and reward; and ſuch like.
Q. In what part of man is this corruption of nature found?
Gen. 6.5. 1. Theſſ 5.23.A. In the whole man, both in bodie and ſoule, and in eueryevery part and member of the body, and in all the powers and faculties of the ſoule.
Now there being many powers and faculties of the ſoule, as the minde, conſcience, will and affections, the next Queſtion is,
What is the naturall corruption of the minde of man?
A. It is both the dulneſſe and the blindneſſe of the minde concerning heauenly things, whereby the minde is altogether ignorant of ſpirituall things,1 Cor. 2.14. 2 Cor: 3.5. Epheſ. 4.18. concerning the true worſhip of God, and eternall happineſſe: and is of it ſelfe vtterly vnable to conceiue them.
And it is alſo the readineſſe and fitnes of the minde to conceiue euill things,Rom. 1.30. Epheſ. 4.17. Iſaiah 5.20. & 44.20. whereby the minde is caried to error and vaine imaginations.
Q. What is the naturall corruption of the conſcience of man?
A. Tit: 1.15.It is the impureneſſe of the conſcience.
Q. Wherein ſtands that impureneſſe of the naturall conſcience of man?
A. In two things: either in want of remorſe, in a benummednes and vnféelingneſſe of the conſcience in reſpect of ſinne,Epheſ. 4.19. the conſcience being benummed with ſinne: or in the ſtirring of the conſcience, the conſcience ſenſibly either accuſing or excuſing.
Q. How is the ſtirring of the conſcience impure in the ſenſible accuſation of it?
A. Two waies: firſt, in accuſing for well-doing,Col: 2.21.22. as ſometimes the naturall conſcience doth; this we may ſée in ſuperſtitious Idolaters. Secondly, in accuſing for ſinne,Iſai. 29.23. and continually turmoyling and terrifying a man for ſinne,Iſa. 57.20.21. and giuing him no reſt, no eaſe, nor peace at all.
Q. How is the ſtirring conſcience impure in excuſing ſenſibly?
A. Two waies likewiſe: firſt in excuſing when it ſhould rather accuſe,Mar. 10.19.20. as when a man liues a ciuill honeſt life, frée from groſſe ſinnes, as murther, adulterie, and ſuch like, and ſerues God outwardly, then excuſing him and falſly telling him, that he is iuſt before the iudgment Seat of God, and this excuſing conſcience is found in moſt men.
Secondly, excuſing for doing that which is euill:Ioh. 16.2. as when men thinke they doe God good ſeruice, in excommunicating and killing the ſeruants of God: or as the Papiſts doe, for ſaying ouer ſo many Creeds, ſo many Ave Maries, ſo many Pater noſters, and ſuch like, thinke they ſhall be heard for their vaine repetitions and babling in prayer.Math: 6.7.
Q What is the naturall corruption of the will of man?
A. It is both the impotencie of the will,Philip. 2.13. Ioh: 6.44. whereby the will is vtterly vnable of it ſelfe to will or luſt after that which is truly good. And it is alſo the repugnancie and rebellion of the will, whereby it is altogether auerſe and ſtriuing againſt that which is truly good,Gen: 6.…. Iob 15.16. and willing only that which is euill continually.
Q. What is the naturall corruption of the affections of man, as of louelove, ioy, hope, deſire, and ſuch like?
A. It is the diſorder of them,Iam: 4.1. 1 King: 21.4. & 22.8. whereby they eſchew that which is good, and purſue and follow after that which is euill.
Q. What is the naturall corruption of the parts and members of the body?
A. It is both a fitnes in them, as porters to let ſinne in,Mat: 5, 28, 29, 30. Iſai: 59.7. Ier: 9.3. Rom: 3.13. and to conuey it to the ſoule from outward obiects and occaſions; and a fitnes in them, as inſtruments to execute ſin and to practiſe it.
Thus we hauehave heard what the corruption of nature is: the next Queſtion is,
What is actuall ſinne?
A. It is a fruit of originall corruption,Iam: 1.15. Mat: 15.19. and it is a particular and actuall breach of Gods law.
Q. How is actuall ſin diſtinguiſhed?
A. Into inward and outward. It is either in the inward faculties of the ſoule, as the minde, or will and affections: or in the outward members of the body.
Q. What is the actuall ſinne of the minde?
Gen: 6.5. Pro: 6.18. Ioh: 13.2. 1 Chro: 21.1. Act: 5.3.A. It is the euill thought or intent of the minde, which comes either by the conceiuing of the minde it ſelfe, or by Satans ſuggeſtion.
Q. What is the actuall ſin of the will and affections?
A. It is eueryevery motion, luſt, and deſire,Gal: 5.…7.24. ſtirring in the heart contrary to Gods law.
Q. What is outward actuall ſinne in the outward members of the body?
A. It is that which is committed by the members of the body, concurring with the faculties of the ſoule,1 Cor: 6.18. 1 Theſſ. 4.4. as by hands, eyes, eares, tongue, féete, &c. yea ſometimes by the whole body.
Q. How is actuall ſin effected?
A. Two waies: either by omiſſion or commiſſion: it is effected either by omitting that which ought to be done, or by committing that euill that is forbidden & ought not to be done,Iſai: 3.8. whether it be inwardly in minde, will or affection, or outwardly in word or déede.
Q. What be the differences of ſinne actually committed?
A. They are many: but eſpecially theſe.
Firſt, a partaking with others in ſin,Mar: 6.…4. Act. 22.20. Rom: 1.31. 1 Tim: 5.22. by conſent, approbation, counſell, preſence, enticement, or the like.
Secondly, a ſinning ignorantly, or of a conſcience miſinformeddPſal: 19.12. 1 Cor. 8.7. 1 Tim: 1.13..
Thirdly, a ſinning of knowledge through infirmitieeRom. 7.19..
Fourthly,Pſal: 19.13. Pſal. 50.17. a ſinning preſumptuouſly vponupon knowledge.Eccleſ. 8.11.
Fiftly, a ſinning vponupon knowledge obſtinately and on ſet malice againſt God: and to this belongs the ſinne againſt the Holy Ghoſt.Heb: 6.6. & 10.28, 29.
Hitherto of the ſtate of corruption following the fall of man: Now followes the ſtate of miſerie.
Q. What is the ſtate of miſerie following the fall of man?
A. It is a continuall ſubiection to the curſe of God,Gen: 2.17. Deut. 27.26. Galat. 3.10. whereby man by the iuſt ſentence of God, is continually ſubiect and lyable to Gods curſe for ſinne, and that in this life, in the end of this life, and after this life is ended: and this was ſignified by expelling our firſt Parents out of Paradiſe after the fall.Gen. 3.13.
Q. Wherein is man for ſinne ſubiect and lyable to the curſe of God in this life?
A. In his body and outward eſtate, in his ſoule, and in the whole man.
Q. What is the curſe of God due to man, and wherevnto he is ſubiect in his body and outward eſtate?
Deut. 28.21.22.A. It is all manner of outward griefe, anguiſh, vexation, trouble and want, as ſicknes, diſeaſes, aches, paines, ſhame,Mala…: 2.2. Pſal: 69.22. ſeruitude, penurie, and ſuch like; yea bleſſings and good things curſed to him, and turned to ſnares.
Q. What is the curſe of God due to man, and wherevnto he is ſubiect in his ſoule?
A. It is all manner of inward diſorder, trouble, griefe and want in the faculties of his ſoule,Rom: 1.28. Deut. 28.28. Leuit: 26.36. as blindneſſe of minde, hardnes of heart, horror of conſcience, madnes, aſtoniſhment of heart, and ſuch like.
Q. What is the curſe of God due vntounto man, and wherevnto the whole man is ſubiect?
A. It is a bondage vnderunder Satan, whereby man is ſubiect to the regiment of Satan, and Satan is his Lord and Maſter:2 Cor: 4.4. Epheſ: 2.2. 2 Tim: 2.26. hence Satan is called the God of this world; and the Prince that ruleth in the ayre, and the ſpirit that worketh in the children of diſobedience.
Q. How ſhall a man know that he is thus in bondage vnderunder Satan?
A. If he take delight in the euill motions Satan puts into his heart, and doe yéeld to them with pleaſure,Ioh: 8.44. 1 Ioh: 3.5. expreſſing them in his life and conuerſation.
Q. What is the curſe of God wherunto a man is ſubiect in the end of this life?
A. It is the power of corporall death, the death of the body, whereby the ſoule is ſeuered from the body.Rom: 5.12. Gen: 2.17.
Q. What is the curſe of God due vntounto man, and wherevnto he is ſubiect after this life is ended?
A. It is eternall death of body and ſoule in the fire of hell, called the ſecond death, which is a finall ſeparation from the comfortable preſence of God, the Father,Mat: 7.23. Mat: 25.41. 2 Theſſ. 1.9. Reuel. 20.6. Sonne, and Holy Ghoſt, and a ſenſe and féeling of Gods wrath in that ſeparation.