The Sum of Christian Religion, Catechism · Part 1 · man in God's image – sin
OF THE IMAGE OF GOD IN MAN.
The chiefe Queſtions hereof are,
1 What is the Image of God in man.
2 How farre forth it is loſt, and how farre it remaineth.
3 How it is repaired in man.
1 What the Image of God in man is.
What the Image of God is.THE Image of God in man, is a vertue knowing aright the nature, will, and workes of God; and a will freely obeying God; and a correſpondence of all the inclinations, deſires, and actions, with the will of God; and, in a word, a ſpirituall and unchangeable purity of the ſoule, and the whole man; perfect bleſſedneſſe, and joy reſting in God; and the dignity of man, and majeſty, whereby he excelleth and ruleth other creatures: 5 Parts of the Image of God in man.Wherefore the whole Image of God in man comprehendeth, 1. The ſoule it ſelfe, together with the faculties thereof, indued with reaſon and will. 2. All our naturall notions and knowledge of God, his will, and his works; that is to ſay, perfect wiſedome in the ſoule. 3. All juſt and holy actions, inclinations, and motions of the will,I mean, perfect righteouſneſſe and holineſſe in our heart and will, and all our externall actions. 4. Felicity, bleſſedneſſe, and glory linked with perfect joy in God, and abundance of all good things, free from all miſery and corruption. 5. Rule and dominion of man over the creatures; as fiſhes, fowles, and other living creatures. In all theſe things this reaſonable creature in ſome ſort reſembleth his Creator, as the Image expreſſeth in ſome ſort the Arch-type or principall patterne; yet can he by no meanes be equalled unto his Creator: for in God all things are immenſe and without meaſure,Epheſ 4.24. and even his eſſence infinite. The Apoſtle Paul putteth Righteouſneſſe and Holineſſe as the chiefe parts of this Image; yet doth he not exclude, but preſuppoſe wiſdome and knowledge: for no man can worſhip God unknown. But neither doth Paul exclude perfect bleſſedneſſe and glory; for this, according to the order of Gods juſtice, is neceſſarily coupled with perfect holineſſe or conformity with God. For, where true righteouſneſſe and holineſſe is, there is the abſence of all evils, whether of crime or offence.
Righteouſneſſe and holineſs in this text of the Apoſtle may either be taken for the ſame thing; or ſo diſtinguiſhed, that Righteouſneſs may be meant of the actions both inward and outward, as they have a conformity and congruity of the will and heart with the mind judging aright, and with the Law of God; and Holineſſe may be underſtood of the qualities themſelves. Ob. 1. Perfect wiſdome and righteouſneſſe is in God alone,Man was perfect but in a certaine degree and meaſure: not infinitely as God is. and is not found in any creature; and the wiſdome of all creatures, even of the Angels themſelves, both may, and doth increaſe: how then was the Image of God perfect wiſdome and righteouſneſs in man? An. By perfect wiſdome here is meant not ſuch a kind of wiſdome as is ignorant of nothing, but which hath as abſolute perfection, as is incident unto the nature of a creature; as great a portion as the rich Creator hath meaſured and ſundred out unto his creature, ſufficient to indue it with happineſs and felicity: as the wiſdome of the Angels and their bleſſedneſſe is perfect, becauſe it is ſuch as God hath ordained, and yet unto it ſomewhat daily may be added; otherwiſe it were infinite. So was man perfectly juſt, becauſe he was conformable to God in all things which God required of him; not that he was of equall perfectneſſe, or had juſtice inherent in him in that degree of perfection which God had, but becauſe he wanted nothing of the full meaſure of ſuch perfection as God created in him, and would ſhould be in him, and which might ſuffice a created nature to the attaining of bleſſedneſs. There is therefore an ambiguity in the word perfection; & in this ſenſe here expreſſed, man is ſaid in Scripture to be the image of God, 1 Cor. 15.47.or to be made after the image of God. Obj. 2. The firſt man was of the earth, earthly; the ſecond man, the Lord from heaven. As the earthly was, ſuch are they that are earthly: and as is the heavenly, ſuch are they alſo that are heavenly. And as we have borne the image of the earthly, ſo ſhall we bear the image of the heavenly. Anſ. The Apoſtle doth not here take away the image of the heavenly man from Adam, when he as yet ſtood; but compareth his nature and eſtate as well before, as after his fall, with that heavenly glory, unto which we are reſtored by Chriſt; that is, not onelyonly the nature of man corrupted through ſin by death, but the degree of the image of God in mans nature before the fall, and before glorification, with that which followeth in glorification.
Chriſt called the image of God in two reſpects.Chriſt is called the image of God in a far different and divers manner: 1. In reſpect of his divine nature; whereby he is the image of his eternall Father, coeternall, conſubſtantiall, and coequall with his Father in Eſſence, eſſentiall properties, and workes; and is that perſon by which the Father doth mediately reveale himſelfe in creating and preſerving all things, but chiefly in ſaving the Elect. And he is indeed called the image not of himſelfe, or of the holy Ghoſt, but of his Father, becauſe he was from all eternity born, not of himſelf, or of the holy Ghoſt, but of the Father. Of his humane nature.In reſpect of his humane nature, whereby he is the image of God, created indeed, yet by many degrees, and in number of gifts, John 14.9.as in wiſdome, righteouſneſs, power, glory, far exceeding all Angels and men and after a particular manner reſembling his Father in doctrine, vertues, and actions; according as himſelf ſaith, Philip, he that hath ſeen me hath ſeen my Father. Angels and men the image of God. Gen. 1.26. Not in eſſence, but in qualities.But Angels and men are termed the image of God, as well in reſpect of the Son and the holy Ghoſt, as of the Father, whereas it is ſaid, Let us make man in our image, according to our likeneſſe: and that not for the likeneſſe or equality of eſſence, but for the agreeing of ſome properties; not in degree or eſſence but in kind and imitation. For there is ſomething created by God in Angels and men, proportionable to the counterfeit and patterne of the divine eſſence.
Adam the image of God, not according to his body, but according to his ſoule.They who, as in time past the Anthropomorphitae, will have the image of God to be the forme of mans body, ſay, that whole Adam was made to the image of God; and therefore according to his body alſo. But they perceive not the uſuall manner of ſpeaking of a perſon compoſed of divers natures, which is called, The communicating of properties, when that is communicated to the whole perſon in the concrete, which is onelyonly proper to one of the natures; as in the ſame place,The faithfull not in all things like unto the divinity in which they are like Chriſt: becauſe Chriſt himſelfe in his body was not like unto God, but unto man. Adam was made a living ſoul. Now as the Scripture mentioneth the nature of the ſoule, ſo alſo doth it mention ſuch an image of God as agreeth not unto the body. Againe, they object, Chriſt is the image of God, But the faithfull bear in their body the image of Christ: therefore the body alſo is the image of Chriſt. There are four termes in this Syllogiſme: becauſe Chriſt is not in his body, but in his divinity, the image of his Father: and in ſoule, or in the gifts or properties thereof, and actions, he is the image of the whole divinity or Godhead. Wherefore the image of God in the faithfull is not the ſame which the image of God is in Chriſt: neither are they in all things like unto the Godhead▪ in which they are like Chriſt; becauſe there is ſomewhat in Chriſt beſides his divinity, and the image of the divinity which is in the ſoule; that is, his body, which hath an affinity not with the divine nature, but with the nature of our bodies. Again, they ſay, the frame of mans body is made with admirable skill and cunning: therefore there ſhineth in it, and is beheld as in an image, the wiſdome of the Creator. But it followeth not hereof that the body is the image of God: for ſo ſhould all things be made to the image of God, ſeeing that in all Gods works, his power, wiſdome, and goodneſſe doth appear, which yet the Scripture doth not permit: which ſetteth out onelyonly the reaſonable creatures with this title and commendation, and placeth the image of God in thoſe things which belong not to the body, but to the ſoule.
How man is ſaid of S. Paul to be the image of God, and not the woman.Here alſo queſtion is made concerning the place of the Apoſtle, Man is the image and glory of God, but the woman is the glory of man: where Paul ſeemeth to attribute the image of God onelyonly to man, and to take it away from the woman. But the Apoſtle meaneth, that man onelyonly is the image of God, not in reſpect of his nature, 1 Cor. 1.11.being partaker of divine wiſdome, righteouſneſſe, and joy; neither in reſpect of his dominion over other creatures (for theſe are common to man and woman) but in reſpect of civill, domeſticall, and eccleſiaſticall order, in which he will have the publike government and adminiſtration to belong unto the man, not to the woman.
2 How farre forth the Image of God was loſt, and how farre it remaineth.
SUch then was the image of God, after which God in the beginning created man, and which man before his fall had apparent ſtamped in him. But man after his fall, by means of ſin, loſt this glorious image of God, and was transformed into the deformed and ugly ſhape of the Divell.The remnants of Gods image in man after the fall. Some remnants and ſparkes of Gods image continued re…iant in man after his fall, and yet remain alſo, even in the unregenerate: 1. The incorporeall ſubſtance of the reaſonable and immortall ſoul, together with the powers thereof; and amongſt theſe the liberty of his will, ſo that whatſoever man will, he willeth it freely. 2. Many notions in the underſtanding; of God, of nature, of the difference of things ſeemly and unſeemly; which notions are the principles of Arts and Sciences. 3. Some prints and ſteps of morall vertues, and ſome petty abilities concerning outward diſcipline, and behaviour. 4. The fruition of many temporall good things. 5. A kind of dominion over the creature: For this is not wholly loſt, but many are ſubject to mans government, and man is able to rule many, and to uſe them. Theſe remnants, I ſay, of the image of God in man, howſoever they alſo through ſin are mainly defaced, and manifoldly impaired, yet in ſome ſort they are reſerved and preſerved in nature,The ends for which God preſerveth theſe remnants in us. and that to theſe ends: 1. That they might be a teſtimony of the bounty of God towards us, yea though we were unworthy of it. 2. That God might uſe them to the reſtoring of his image in us. 3. That he might leave the Reprobate without excuſe.
Howbeit, the good and graces which wee have loſt of this image of God, are farre more in number, and of greater worth and moment: As, 1. The true, perfect, and ſaving knowledge of God, and his will. 2. The integrity and perfection of the knowledge of Gods workes,What is loſt of the image of God in us. and a bright ſhining light, or a dexterity in the underſtanding, or diſcerning truth; in place whereof ſucceedeth, ignorance, blindneſſe, and darkneſſe. 3 Righteouſneſſe and conformity to the Law of God in all our inclinations, deſires and actions, in our will, heart, and outward parts; in whoſe roome is inveſted a horrible diſorder and corruption of the inclinations and motions of our heart and will, whence actuall ſinnes are hatched. 4. Whole and perfect dominion over the creatures: For thoſe beaſts which feared man before, now aſſault him, they lie in waite for him, and violence him. The fields bring forth thornes and thiſtles. 5. The right and intereſt of uſing thoſe creatures, which God granted to his children, not to his enemies. 6. The felicity and happineſſe both of this life, and of the life to come; in place whereof is come death both temporall and eternall, with all ſorts of calamities. Object. The Heathen excelled in many vertues, and atchieved great workes: therefore it ſeemeth the image of God was not loſt in them. Two cauſes why the vertues of Ethnicks pleaſe not God.Anſw. The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man: but ſo farre are they from being that true and perfect image of God, that they rather are meere maskes and ſhewes of outward behaviour and diſcipline,1 They proceed not from a true knowledge of God. without any obedience of the heart towards God, whom they know not, and f…ie from: therefore theſe workes are not pleaſing unto God,2 They have not Gods glory propoſed for their end. whereas they neither proceed from the true knowledge of God, neither are wrought to that end, that all the glory may redound unto God.
3 How the image of God is reſtored in us.
The repairing of the image of God in us, is the work of all three perſons.THE repairing of the image of God in man is wrought by God alone, who gave it unto man: for in whoſe power it is to give life, in his alſo it is to reſtore it being loſt. The manner of reſtoring it is this: 1. God the Father reſtoreth it by his Sonne, becauſe he hath made him unto us, wiſdome, juſtification, ſanctification, and redemption. 2. The Sonne by the holy Ghoſt immediately regenerating us; 1 Cor. 1.30. 2 Cor. 3.18. Rom. 1.16.Wee are changed into the ſame image from glory to glory, as by the Spirit of the Lord. 3. The holy Ghoſt reſtoreth it by the Word and uſe of the Sacraments: The Goſpel is the power of God unto ſalvation. Now this renuing is ſo wrought by God, as that in this life it is onelyonly begun in the choſen, and in them confirmed and augmented unto the end of their life, as concerning the ſoule; but as concerning the whole man, at the reſurrection of the body. Wherefore it is to be obſerved, who is the author, and what the order and manner of this repairing.
Queſt. 7. Whence then ariſeth this wickedneſſe of mans nature?
Anſw. From the fall and diſobedience of our firſt Parents, Adam and Eve.aGeneſ. 3. the whole chapter throughout. Romanes 5.12, 18, 19. Hence is our nature ſo corrupt, that wee are all conceived and borne in ſinne.bPſalme 51.5. Geneſis 5.3. Wiſdome 12.10.
The Explication.
HEre wee are firſt to meditate on the fall and firſt ſin of man; whence the corruption of mans nature had his beginning. Secondly, on ſin in generall, and eſpecially on Originall ſinne.
Of the fall and firſt ſinne of man.
Concerning the fall and firſt ſinne we are to conſider and know,
1 What and what manner of ſinne it was.
2 What are the cauſes thereof.
3 What are the effects.
4 Why God permitted it.
1 What and what manner of ſinne that firſt ſinne of Adam and Eve was.
THE fall or firſt ſin of man was the diſobedience of our first parents, Adam and Eve in paradiſe; or, the eating of the apple and fruit forbidden by God. Gen. 2.16, 17.Thou ſhalt eate freely of every tree of the garden; but of the tree of knowledge of good and evill thou ſhalt not eate of it: for in the day that thou ſhalt eat thereof, thou ſhalt die the death. This commandement of God, man through the perſwaſion of the Divell trangreſſed, and hence is our corruption and miſery derived. Is then the plucking of an apple ſo heinous a crime? Yea verily, a grievous offence;The manifoldneſs of the firſt ſin: becauſe in it many horrible ſins are faſt linked together: In pride againſt God.Pride againſt God, ambition, and an admiration of himſelfe: for man, not content with that ſtate wherein God had placed him, deſired to be equal with God. This God doth charge him with, when he ſaith;Gen. 3.22. Behold, the man is become as one of us, to know good and evil: In incredulity.Incredulity and unbeliefe, and contempt of Gods juſtice and mercy: for he tempted God, and charged him with a lye: For God had ſaid, Thou ſhalt die the death: The Divel denied it, ſaying, Ye ſhall not die: Gen. 2.17.and farther, the Divel accuſed God of envie, ſaying; But God knoweth that when ye ſhall eate thereof, Gen. 3.4, 5.your eyes ſhall be opened, and ye ſhall be as Gods, knowing good and evil. Here Adam gave credence to the Divel, & did eat of the forbidden fruit; neither did he beleeve that God would therefore inflict that puniſhment on him which he had threatned. Now not to beleeve God, and of the contrary to beleeve the Divel, is to account God for no God; nay, to ſeat and inſtall the Divell in the place of God. This ſin was heavie and horrible above meaſure. In ſtubbornneſs and diſobedience.Stubbornneſſe and diſobedience towards God; becauſe againſt the expreſſe commandement of God he did eate of the apple. In unthankfulneſſe.Ʋnthankfulneſſe for benefits received at his creation; as, for theſe, that he was created to the Image of God, and to eternall life: for which he rendered this thankes, that hee rather hearkened and inclined to the Divel then God. In unnaturalneſſ….Ʋnnaturalneſſe and neglect of love towards his poſterity: becauſe (miſerable and wretched man!) he thought not with himſelfe, that as he had received thoſe good things for himſelfe and his poſterity, ſo he ſhould by ſinning againſt God make loſſe of them both from himſelfe and them. In Apoſtaſie.Apostaſie or manifeſt defection from God to the Divell, whom hee beleeved and obeyed rather then God, whom he ſet up in the place of God, with-drawing and ſundring himſelfe from God. Hee did not aske of God thoſe good things which he was to receive; but rejecting the wiſdome and direction of God, by the advice of the Divell, will aſpire to be equall with God. Wherefore the fall of man was no light and ſimple, or ſingle fault; but was a manifold and terrible ſinne, for which God juſtly rejected man with all his poſterity. Hence wee eaſily anſwer that objection: Object. No juſt Judge inflicteth a great puniſhment for a ſmall offence; God is a juſt Judge: Thorefore hee ſhould not have puniſhed the eating of an Apple ſo grievouſly. Anſw. The eating of the Apple was no ſmall ſinne, but manifold and outrageous; in which was conceived Pride, Ʋnthankefulneſſe, Apoſtaſie, &c. as hath been already proved: Therefore God juſtly inflicted a great puniſhment on mankind for the ſame. Repli. Yet at the leaſt hee ſhould have ſpared mans poſterity, becauſe himſelfe hath ſaid; Ezek. 18.20.The ſonne ſhall not beare the iniquity of the father. Anſw. True, if ſo the ſonne be not partaker of his fathers wickedneſſe: But here all are partakers of Adams iniquity.
2. What were the cauſes of the first ſin.
The cauſes of ſin are the Divels inſtigation, & mans will freely yeelding unto it.THe firſt ſinne of man ſprang not from God, but from the inſtigation of the Divell, and from the free-will of man: For the Divell provoked man to fall away from God; and man, yeelding to the inticing allurements of the Divell, freely revolted from God, and wilfully forſook him. Now, although God left man deſtitute in his temptation, yet he is not the cauſe of his fall, or ſinne, or deſtruction of man: For in that dereliction or forſaking of man, God neither intended, nor effected any of theſe; but he proved and tried man, to ſhew how impotent and unable the creature is to doe, or retaine ought that is good, God not preſerving and directing him by his Spirit: and together with his triall of man, hee in his juſt judgement ſuffered the ſinne of man to concurre, but he was no cauſe or efficient of it. Fleſhly wiſdome thus reaſoneth againſt this doctrine: Object. Whoſoever with-draweth grace in the time of temptation, without which the fall cannot be avoided, hee is the cauſe of the fall; but God with-held from man his grace in the time of temptation, without which hee could not but fall: Therefore God was the cauſe of the fall. Anſw. The Major is true onelyonly of him, who with-holdeth grace, when hee is obliged and bound not to with-hold it: and him, who with-draweth it from ſuch a one as deſireth it; not from ſuch a one as wilfully rejecteth it: and of him, who of deſpight and malice with-draweth it. But it is not true of him, who is neither bound to preſerve and maintaine the grace which hee ſometime gave; and who with-holdeth it not from ſuch a one as deſireth to have it continued; but from him, who is willing hee ſhould ſo doe, and voluntarily refuſeth it: and, who denieth it not therefore, becauſe hee envieth the offendors righteouſneſſe and life eternall, or is delighted with the ſinne; but onelyonly to this purpoſe, to try him to whom hee hath imparted grace: For hee who forſaketh any man on this manner, is not the cauſe of ſinne, howſoever in him, who is thus forſaken, ſinne neceſſarily followeth this dereliction and with-drawing of grace. Now God in the temptation of man with-held his grace from him not after the former, but the latter manner here expreſſed: Wherefore God is not the cauſe of mans ſinne and deſtruction for with-drawing, but man for wilfull rejecting of grace. Repl. Whoſoever will that ſuch a one be tempted, whom he certainly knoweth that he will fall, if he be tempted; he willeth his ſinne which falleth: but God would that man ſhould be tempted of the Divell, whom he certainly knew that hee would fall; for otherwiſe, and againſt the will of God. man could not have been tempted: Therefore God is the cauſe of mans fall. Anſw. This Major is denied as falſe, if it be ſimply and preciſely taken: For, he is not the cauſe of ſin, who will that he who is apt to fall, be tempted onelyonly for cauſe of triall, and to make manifeſt the creatures infirmity. Now God in this ſenſe, and with this intent ſuffered man to be tempted, that is, to be proved. But the Divel tempting man, to the end that he might ſinne, and be ſeparate and diſtracted from God; and man willingly obeying the Tempter againſt the commandement of God, they both are the true cauſes of ſinne. But of the cauſes of ſinne more ſhall be ſpoken hereafter.
3 What the effects of the firſt ſinne are.
THE effects of mans firſt ſinne are: Guilt of death.Guiltineſſe of death, and a privation and deſtruction of Gods Image in our first Parents. Originall ſinne.Originall ſinne in us their poſterity, that is to ſay, the guilt of eternall death, and the corruption and averſeneſſe of our whole nature from God. Actuall ſinne.All actuall ſinnes which are ſprung of originall: for that which is the cauſe of the cauſe, is alſo the cauſe of the effect: But the firſt ſinne in man is the cauſe of his originall ſinne, and this of his actuall ſinne. Puniſhments inflicted for ſin.All the evils of puniſhment which are inflicted for ſinnes. Therefore the firſt ſinne of man is the cauſe of all other his ſins and puniſhments. Now whether it ſtand with Gods juſtice to puniſh the poſterity for the ſinne of the parents, it ſhall hereafter in the common place of Originall ſinne be fully reſolved.
4 Why God permitted the first ſin of man.
GOD could have kept man from falling if hee would,The cauſes of Gods permiſsion of the firſt ſin: but hee permitted him to fall, that is, hee gave him not the grace of reſiſtance againſt the temptation of the Divell; and that for two cauſes: To ſhew mans weakneſſe and infirmity.That it might ſtand for an example of the weakeneſſe and infirmity of the creature, were it not ſupported, and preſerved in originall righteouſneſſe by the Creator. To ſhew his mercy, juſtice, and power.That by this occaſion God might ſhew his goodneſſe, mercy, and grace, in ſaving the Elect by Chriſt: and that hee might ſhew his juſtice and power in puniſhing the wicked and reprobate for their ſinnes; according to theſe ſayings of Scripture: God hath ſhut up all in unbeliefe, Rom. 11.32. Rom. 9.22, 23.that he might have mercy on all, and every mouth might be ſtopped. And, God, to ſhew his wrath, and make his power knowne, ſuffered with long patience the veſſels of wrath prepared to deſtruction; and that hee might declare the riches of his glory upon the veſſels of mercy, which hee hath prepared unto glory.
This doctrine concerning the Creation and fall of man is neceſſary for the Church, for many cauſes and uſes which it hath. 1. Wee muſt know that man was created of God without ſinne,The neceſsity and uſe of this doctrine of mans creation. leſt God be imagined the authour or cauſe of ſinne: 2. Whereas mans body was faſhioned of clay, let us thinke of our frailty that wee be not lifted up with pride. 3. Seeing that the workmanſhip of God is ſo admirable in the framing of mans body, and ſeeing it was created for the miniſtery of Gods worſhip, and for God to dwell in, and for everlaſting life; let us neither abuſe it to diſhoneſty, neither willingly deſtroy it, neither make it a ſtie of Divels; but keeping it chaſte and clean, endeavour that it be a temple and inſtrument of the holy Ghoſt to worſhip God: 4. Seeing that God would have mankind to conſiſt of two ſexes, each is to have his due place and honour, neither is the weaker to be contemned, or oppreſſed by tyranny, or luſt, or to be entertained with injuries and contumelies, but juſtly to be governed and protected: 5. But eſpecially, ſeeing man was created to the image and likeneſſe of God, this great glory is to be acknowledged and celebrated with thankfull minde, neither through our lewdneſſe and malice is the image and likeneſſe of God to be transformed into the image and likeneſſe of Satan, neither to be deſtroyed either in our ſelves, or others: 6. And ſeeing it is deſtroyed by ſinne through our own fault, wee muſt acknowledge and bewaile the greatneſſe of this unthankfulneſſe, and the evils which followed, by comparing therewith thoſe good things which we have loſt. 7. We muſt earneſtly deſire the reſtoring of this felicity and glory: 8. And becauſe the glory and bleſſedneſſe, which is reſtored unto us by the Son of God is greater then that which wee loſt in Adam; ſo much the more muſt the deſire of thankfulneſſe and of profiting and increaſing in godlineſſe be kindled in us: 9. And ſeeing we heare that all things were created for the uſe of man, and that the dominion over the creatures loſt in Adam, is reſtored unto us in Chriſt; we muſt magnifie the bountifulneſſe of God toward us: we muſt aske all things of him, as being our Creatour and ſoveraigne Lord, who hath the right and power of giving all good things, to whom, and how far he will himſelfe; and uſe thoſe things which are granted to our uſe with a good conſcience, and to the glory of God, who gave them. 10. And that this may be done, we muſt not by infidelity caſt our ſelves out of that right which we receive in Chriſt: and if God of his owne power and authority either give us leſſe then wee would, or take away from us that which he hath given, wee muſt ſubmit our ſelves patiently to his juſt purpoſe, as moſt profitable for our ſalvation. 11. And ſeeing the ſoule is the better part of man, and the happineſs of the body dependeth on the happineſſe of the ſoule; and ſeeing alſo we are created to immortall life, we ought to have a greater care of thoſe things which belong to the ſoule and eternall life, then of thoſe things which belong unto the body and this temporall life. 12. And at length, ſeeing the end and bleſſedneſſe of man is the participation and communicating of God, his knowledge, and worſhip, let us ever tend unto it, and referre thither all our life and actions. 13. And ſeeing we ſee one part of mankind to be veſſels of wrath, to ſhew the juſtice and ſeverity of God againſt ſin, let us be thankfull to God, ſith of his meere and infinite goodneſſe he would have us to be veſſels of mercy, to declare through all eternity the riches of his glory. 14. Laſt of all, that we may learne, conſider, and begin theſe things in this life, let us, to our power, tender and help forward the common ſociety and ſalvation of others, for which we are borne.
OF SIN IN GENERALL.
The ſpeciall queſtions of ſin in generall are theſe:
1 Whether ſin be, or whence it appeareth to be in the world, and in us.
2 What ſin is.
3 How many kinds of ſins there are.
4 Whence ſin is, & what be the cauſes therof.
5 What be the effects of ſin.