A Short Treatise Containing the Principal Grounds of Christian Religion, Catechism · Question 14 – Question 41
Q. How may it be prooued that there is a God?
A. By the 1 gPſa. 19. 1. 2. Eſa. 41. 23. Rom. 1. 20. Act. 14. 17. Iob 12. 7, 8, 9.workes and hExod. 8. 19. and 9. 16.2 wonders which are ſeene, the teſtimonie iRom. 2. 15. Eſa. 33. 14. Pſal. 14. 5. and 53. 5.of 3 conſcience, the kZach. 12. 1. Pſal. 94. 8, 9, 10.powers 4 of the ſoule, and the lReuel. 12. 7. 10.practiſes 5 of Sathan.
Expoſ. 1. The firſt creature was made of nothing, otherwiſe it could not bee ſubiect to change and alteration: and all creatures are finite, compound, imperfect, vnable to make or ſuſtaine themſelues; therefore of neceſſitie there muſt bee a firſt cauſe, in power infinite, moſt perfect, and of it ſelfe, that giues beeing and continuance vntounto all things. 2▪ Nothing can be the cauſe of it ſelfe, for then it ſhould be both the cauſe & the effect, both before and after it ſelfe: therefore all things hauehave their beginning from one firſt and ſupreame cauſe, which is God. 3. Amongſt things created we may obſerue a ſeries of cauſes, and an order in the things themſelues; but order is from one firſt, and leads vsus vntounto one firſt. 4. All things, euen things without life, ſenſe, and reaſon, which cannot moone voluntarily, or intend an end, are directed orderly vntounto an end: therfore there is one wiſe, good, and cheife directer of all things, which is God. 5. The greatneſſe, perfection, multitude, varietie, and concord of things exiſting; the forme, and continual ſuſtentation of the world, doe ſhew that all things doe depend vponupon ſome one, wiſe, and perfect good, from whom they hauehave their beeing and preſeruation.
2. By Wonders, we vnderſtand viſible and apparant works, extraordinarily wrought, not onelyonly aboue the ordinary courſe of nature, but ſimply aboue the power of nature, either in reſpect of the worke it ſelfe, or the manner of doing▪ which effects doe conuince, that there i… an infinite power that is aboue, and doth ouer-rule all things: for euerie principall and primarie cauſe, is more excellent then the effects thereof.
3. The conſcience doth regiſter, bring to remembrance, and beare witneſſe of …he cogitations, words, and actions of all men: excuſe and comfort in weldoing, againſt the diſgraces, ſlaunders, and perſecutions of the world: accuſe and terrifie for ſinne ſecretly committed, which neuer did, nor ſhall come into the knowledge of men: incite to holines, and curbe and bridle from Iniquity, which is a manifeſt token, and proofe, that there is a ſupreame iudge, who hath giuen a law binding the conſcience, doth obſerue all our thoughts, deuiſes, words, and workes, and will call vsus to an account, and reckoning.
4. The ſoule is a ſpirituall, inuiſible, and immortall ſubſtance, endued with power to vnderſtand and will; but the ſoule and the powers thereof, is not of and from it ſelfe; therefore it muſt proceede from another cauſe, which is power, wiſedome, and vnderſtanding it ſelfe, and that is God. 2. In the vnderſtanding, there are certaine principles whereby it diſerneth truth and falſehood, good and euill; this gift man hath not of himſelfe, therefore it ſprings fro… a ſupreame and moſt wiſe vnderſtanding, the principall cauſe being euer more excellent then the effect. 3. The mind is not ſatisfied with the knowledge, nor the will with the poſſeſſion of all things in this world, but ſtill they ſeeke, and earneſtly thirſt after ſome higher good: there is therefore a Soueraigne truth, and cheife good, which being perfectly knowne, and enioyed will giuegive contentment. 4. By the power and faculties of the Soule, man is capable of happines, or of the cheife good; but in vaine ſhould he be made capable thereof, if there were not a cheife good to be poſſeſſed and enioyed.
5. By the aſſaults and ſuggeſtions of Satan we feele there is a Deuill, may we not then certainly conclude that there is a God? 2. Satan labours by all meanes to extinguiſh the light of the Goſpel, to lead men on in ignorance, error, and prophaneneſſe, and to turne them out of the path of holines: Now why ſhould Satan warre thus againſt God, his word, and Saints, why ſhould he ſeeke Gods diſhonour, and mans deſtruction, if there were not a God, a lawe and an euerlaſting life.
Q. How elſe?
A. By the 6 conſent of nations, 7 defence mPſal. 9. 16, and 58. 10. 11.of the Church, 8 ſupport and nIer. 33. 9.comfort of the godly; but principally by the oEſ. 42. 8.Scripture.
Expoſ. 6. All nations in eueryevery age, time, and place of the world, hauehave acknowledged that there was a God. 2. The Gentiles could not endure him who denied a diuine power. 3. They adored ſtockes, ſtones, bruite beaſts, and the baſeſt creatures, rather then they would hauehave no dietie at all. 4. They were zealous and forward in the worſhip of their Idols, which ſhewes that though they acknowledged not the true God, yet they knewe there is a God to whom diuine worſhip is due. 5. Such as hauehave ſtudied to become Atheiſts, could neuer blot this truth out of their conſciences, but the maieſtie of God hath affrighted, and his terrors made them afraid.
7. The deuill with great malice and fury, and vngodly men with all their might, authority, malice, and policy, hauehave laboured to find out, and extirpate all thoſe that call vponupon the name of the Lord Ieſus; but they hauehave been miracuouſly hid, preſerued and defended by the Lord. 2. God hath wonderfully fruſtrated all the deuiſes of the wicked enemies of his Church; by the meanes they practiſed to roote it out, it was encreaſed. 3. God. fought from heauen againſt the perſecutors of his children, and executed vponupon them the fiercenes of his diſpleaſure: dreadfull iudgements did ouertake many of them, and ſuch horror fell vponupon ſome, that they were forced to leaue their places of honour, and rule, and betake themſelues to a ſolitarie and priuate life. 4. The Lord hath armed his children with inuincible courage and fortitude, to endure diſgrace, contempt, pouerty, death, and the moſt exquiſite torments, that hell could inuent; he hath ſupported them vnderunder the burthen of an accuſing conſcience, and inwardly ref… ſhed them as it were ſuddenly with ſweete peace and conſolation, and by the power, ſtrength, and comfort of the holy Ghoſt, hath enabled them to ſing Pſalmes in priſon, and in the midſt of the fire: which courage, ſtrength, and comfort of theirs, doth plainely demonſtrate that there is a God; ſpecially if you compare it with that feare, faintnes, and vnquietneſſe, vexation, and deadnes, which is in other men when they ſuffer any thing.
Q. What is God?
A. He is pIoh. 4. 24.a 9 Spirit, hauing qLuk. 24. 39.his being of 10 himſelfe.
Expoſ. 9. God is a ſpirituall, inviſible, and immateriall ſubſtance. 1. Tim. 1. 17. Luk. 24. 39.
10. God is without beginning, Pſal. 90. 2. and 93. 2. Eſa. 43. 1…. and 44. 6. and without cauſe, Apoc. 1. 8. Eſa. 41. 4. and 43. 10. and 48. 12. and ſo hee is without compoſition, infinite, Pſa. 147. 5. & 145. 3. Exod. 3. 14. eternall, Prou. 8. 22, 23. Rom. 16. 26. incomprehenſible, Exod. 33. 22. 23. 1. Tim. 6. 16. 1. Kin. 8. 27. Eſa. 66. 1. and vnchangeable, Iam. 1. 17. Mal. 3. 6.
Q. How many Gods be there?
A. OnelyOnly rDeut. 6. 4. 1. Cor. 8. 4. 6.one 11 God and 12 three ſMatth. 28. 19. 1. Ioh. 5. 7.Perſons, the Father, Sonne, and Holy Ghoſt.
Expoſ. 11. There can be but one Omnipotent, Dan. 4. 35. infinite, eternall, moſt perfect firſt cauſe, and directer of all things; all things are referred to one firſt, Rom. 11. 35. Apocal. 1. 8. and 4. 11.
12. A perſon generally taken, is one intire ſubſtance, not common to many, …ndued with life and vnderſtanding, wil, and power. A perſon in the Godhead, is the Godhead reſtrained, or diſtinguiſhed by his perſonall propertie. Ioh. 14. 16. and 15. 1. The whole diuine nature being indiuiſible, 1. Cor. 8. 6. is common to all three perſons, Farher, Sonne, and Holy Ghoſt. Act. 4. 24. 2. Cor. 1. 3. Ioh. 1. 1. Rom. 9. 5. Heb. 1. 8. Numb. 12. 6. 7. with Act. 1. 16. 1. Pet. 1. 11. Heb. 1. 1. Act. 4. 25. with 2. Pet. 1. 21. and therfore whatſoeuer doth abſolutely agree to the diuine nature, or is ſpoken of the diuine nature by relation vntounto the creatures, that doth agree likewiſe to eueryevery perſon in Trinitie. Ioh. 1. 1. Prou. 8. 22. Apoc. 1. 8. Matth. 18. 20. Ioh. 3. 13. Iob 26. 13. and 33. 4. Ioh. 14. 26. Luk. 1. 35. Euerie perſon in Trinitie, is equall in glory and eternitie. Ioh. 10. 30. Ioh. 17. 5. Phil. 2. 6. Eph. 1. 17. with Ioh. 12. 41. and there is a moſt neere communion and vnion between them, by which each one is in the reſt, and with the reſt. Ioh. 14. 10. 11. Io. 1. 1. and cuery one doth poſſeſſe, louelove, and glorifie each other. Prou. 8. 22. 30. v. Ioh. 17. 5. working the ſame things. Ioh. 5. 19. But the Godhead conſidered with the perſonall property of begetting, is the Father, &c.
Q. What is the propertie of the Father?
A. To bee of himſelfe, and t1. Ioh. 1. 18. and 3. 18.to 13 beget his Sonne.
Expoſ. 13. The diuine nature doth neither beget, nor is begotten: but the Father doth beget his Sonne by an eternall and neceſſarie communication of his eſſence, wholly and indiuiſibly to his Son, which yet he wholly retaineth in himſelfe. Ioh. 1. 1. Pro. 8. 22, 23.
Q. What is the propertie of the Sonne?
A. To be uIoh. 3. 18.begotten of the Father.
Q. What is the propertie of the Holy Ghoſt?
A. To proceed from the wIoh. 15. 26.Father, and xRom. 8. 9. Gal. 4. 6.the Sonne.
Q. The nature of God is infinite and incomprehenſible, how then may we conceiue of him?
A. By his yExod. 34. 6, 7.properties 14, and by his zPſa. 19. 1. & 8. 1. Iob 36. 24. &c. and 37. 1. 18.workes.
Expoſ. 14. A propertie in God, is that whereby his diuine nature is knowne in it ſelfe, and diſtinguiſhed from all other. The properties of God do not really differ from the diuine eſſence, nor one of them from the other; but onelyonly in our manner of conceiuing, wherefore eueryevery propertie in God is inſeparable and incommunicable.
Q. What are his properties?
A. He is 15 moſt aRom. 16. 27.wiſe, 16 bIob 12. 13.ſtrong, cMat. 19. 17.17 good, dExod. 33. 19. Rom. 5. 8.18 gracious, ePſa. 145. 17.19 iuſt, fPſal. 103. 11. and 145. 8. 9.20 mercifull, gMatth. 5. 48. Iob 35. 7, 8.21 perfect, hMark. 14. 16. Rom. 9. 5.22 bleſſed, and i1. Cor. 2. 8.23 glorious.
Expoſ. 15. Wiſedome is that, whereby God by one, Heb, 4. 13. infinite, Pſ. 139. 6. and 147. 5. Eſa. 40. 28. eternall, Eph. 1. 4. ſimple, Exod. 3. 14. and vnchangeable act of his vnderſtanding, Eſa. 46. 10. doth knowe himſelfe, Matth. 11. 27. Ioh. 1. 18. and 7. 29. 1. Cor. 2. 10. 11. and all things, 1. Ioh. 3. 20. Ioh. 16. 20. and 21. 17. and actions clearely, infallibly, and diſtinctly, 1. Chr. 28. 9. 2. Tim. 2. 19. Pſal. 56. 8. and 147. 4. Matth. 10. 30. with all their circumſtances, 1. Sam. 23. 11. 12. Matth. 11. 21. Mat. 24. 22. Ioh. 7. 30. diſcerning a moſt wiſe reaſon of them. Eph. 1. 11. Pro. 8. 14.
16. Strength is that, whereby God doth moſt freely, Pſal. 115. 3. & 135. 6. without reſiſtance or wearines, whatſoeuer he doth will, Dan. 4. 35. Eſa. 40. 28. and can do whatſoeuer he can will. Mat. 3. 9.
17. Goodneſſe is that, whereby God beeing the cheife good, Mark. 10. 18. ſheweth himſelfe very good and bountifull to all his creatures, Pſal. 86. 5. Gen. 1. 31. Pſal. 33. 5. and 36 6. and 145. 9.
18. Gratiouſneſſe is that, whereby God beeing truely amiable in himſelfe, Pſal. 86. 15. and 111. 5. is freely bountiful vntounto his creatures, Rom. 3. 24. louing and cheriſhing them tenderly, without any deſert of theirs. Pſal. 145. 8. and 36. 5, 7, 9. Luk. 1. 30.
19. Iuſtice is that, whereby God is true in all his ſayings, Eccl. 12. 10. Rom. 3. 4. and righteous in all his doings. Gen. 18. 25. Deut. 32. 4. Iob. 8. 3. and 34. 10. & 36. 23. Pſal 9…. 15. Rom. 9. 14. 2. Chron. 19. 7. Dan. 9. 14.
20. Mercy is that, whereby God of his free grace and louelove, is ready to ſuccour ſuch as are, Pſal. 57. 10. and 108. 4. Pſal. 103. 4. and 145. 14. or might be in miſerie by the condition of their nature.
21. Perfectnes is that, whereby God is neceſſarily all-ſufficient in and of himſelfe. Gen. 17. 1. Iob. 22. 2. & 35. 5, 6, 7. Pſ. 16. 2. and the cauſe of all perfection and goodneſſe in eueryevery thing beſides. Iam. 1. 17. 2. Cor. 3. 5. and 4. 7. 1. Cor. 8. 4. 6. Rom. 11. 36.
22. Bleſſednes is that, whereby God fully and eſſentially, knowing and willing that perfection which is in himſelfe, hath all fulneſſe of delight and contentment, in and of himſelfe, Gen. 17. 1. 1. Tim. 6. 15. and 1. 11. and is the cauſe and obiect of the bleſſedneſſe of his creatures. Pſal. 16. 11. and 17. 15. Ioh. 17. 3. 1. Ioh. 1. 3. 6.
23. Glorie in God, is rhe admirable excellencie of his moſt holy and diuine nature, wherby he infinitely excelleth all creatures. Exod. 33. 18. Pſal. 8. 1. Ioh. 12. 41. Rom. 1. 23. Pſal. 29. 9. This glory, the Lord doth manifeſt more obſcurely in this life, Num. 12. 8. Exod. 33. 20. 1. Cor. 13. 12. by his Goſpel, 2. Cor. 4. 4. 6. and ſignes of his preſence. Exod. 33. 22. Eſa. 6. 1. viz. ſome ſhining brightneſſe, Luk. 2. 9. Matth. 17. 2. 5. or thicke cloud and darkeneſſe, Exod. 16. 10. and 24. 16. 1. Kin. 8. 11. and excellent acts beſeeming his greatneſſe, Pſal. 19. 1. Pſal. 29. 9. Exod. 9. 16. Ioh. 2. 11. 2. Theſſ. 1. 10. But more clearely it is reuealed in heauen. Reu. 21. 23. Ioh. 17. 24.
Q. What are his Workes?
A. They are three, Decree, Creation, and Prouidence.
Q. What is the decree?
A. That whereby God hath from eternitie ſet downe kEpheſ. 1. 11.with himſelfe whatſoeuer 1 ſhall come to paſſe.
Expoſ. 1. All things with their cauſes, effects, circumſtances, and manner of being are decreed by God. Act. 2. 23. and 4. 27. 28. Eph. 1. 11. This decree is moſt wiſe, Rom. 11. 33. iuſt, Rom. 9. 13. 14. eternall, Eph. 1. 4. 5. 2. Theſ. 2. 13. Act. 15. 18. 1. Cor. 2. 7. neceſſarie, Pſal. 33. 11. Pro. 19. 21. vnchangeable, Heb. 6. 17. moſt free, Rom. 9. 18. and cauſe of all good, Iam. 1. 17. but not of any ſinne, 1. Io. 1. 5. The ſpeciall decree of God concerning Angels and men is called predeſtination. Rom. 8. 30. of the former little is ſpoken in holy Scripture, of the latter more is reuealed, not vnprofitable to be knowne. It may be defined, the wiſe, free, iuſt, eternall, and vnchangeable ſentence or decree of God. Eph. 1. 11. determining with himſelfe, to create and gouerne man for his ſpeciall glory, viz. the praiſe of his glorious mercy, or great iuſtice, Rom. 9. 17. 18. Rom. 11. 36. Of this decree there be two parts: Election and Reprobation. 1. Theſ. 5. 9. Iude. 4. v. Election is the decreee of God, of his free louelove, grace, and mercy, chuſing ſome men to faith, holines, and eternall life, for the praiſe of his glorious mercy. 1. Theſ. 1. 4. 2. Theſ. 2. 13. Eph. 1. 4. 5. 6. Rom. 8. 29. 30. The cauſe which mooued the Lord to elect them who are choſen, was none other but his meere good-will and pleaſure. Luk. 12. 32. Rom. 11. 5. and 9. 11. 16. Eph. 1. 5. 2. Tim. 1. 9. The end, is the manifeſtation of the riches of his grace and mercy, Rom. 9. 23. Eph. 1. 2. The ſending of Chriſt, faith, holines, and eternall life are the effects of Gods louelove, by which he manifeſteth the infinite riches of his grace. Io. 3. 16. 1. Io. 4. 10. Act. 13. 48. Tit. 1. 1. Col. 1. 12. Rom. 6. 23. In the ſame order, God doth execute this decree in time, he did decree it in his eternall counſell. 1. Theſ. 5. 9. 2. Theſ. 2. 13. Reprobation is the wiſe, iuſt, and abſolute decree of God, ordaining to leaue ſome men vntounto themſelues, to ſuffer them to fall, and to inflict vponupon them eternall puniſhment, deſerued by their ſins, for the praiſe of his vnſpeakable and great iuſtice. Rom. 9. 11. 13. 22. Iude. 4. v. Ier. 6. 30. The cauſe of this decree is the abſolute will and good pleaſure of God. Mat. 11. 26. Rom. 9. 13. mans ſinne is the cauſe why God will puniſh, but no occaſion why he did ordaine to paſſe by, or to puniſh man, Rom. 9. 18. 20. This decree is iuſt, becauſe God hath power ouer man, as the potter hath ouer his clay, to make one veſſel to honour, and another vntounto diſhonour. Rom. 9. 21. Ier. 18. 6. Matth. 20. 15. The end hereof is not the condemnation of the creature, but the manifeſtation of Gods iuſtice. Rom. 9. 22. Sinne is the effect of mans free will, and condemnation is an effect of iuſtice, inflicted vponupon man for ſinne and diſobedience. Io. 3. 18. and 12. 37. 38. 39. 40. 2. Theſſ. 2. 9. 10 but the decree of God which is good, is the cauſe of neither. Pſ. 5. 4. A man in this life may be aſſured of this electiō. 2. Pet. 1. 10. 1. Theſ. 1. 4. and eternall happines. Matth. 24. 24. Io. 10. 28. 29. Rom. 8. 33. 34. 2. Tim. 2. 19. but not of his reprobation, for he that is now prophane, may be called hereafter. Matth. …0. 5. 6.
Q. What is creation?
A. That whereby God made all lHeb. 11. 3.things 2 of nothing, in mExod. 20. 11.ſixe dayes.
Expoſ. 2. The firſt matter whereof all things were made was not eternal. Gen. 1. 1. Pro. 8. 22. 23. for then it could not be ſubiect to alteration, Pſal. 102. 26. 27. neither ſhould God be the fountaine of all goodnes, if any thing had a being and not from him: then the word beginning could not be referred to all things, But it was made ſimply of nothing in time. Heb. 11. 3. and other corporall things were made of it. Gen. 1. 6. &c. by no leſſe power and wiſedome then the lumpe it ſelfe. Ier. 10. 12. Reu. 4. 11. Ioh. 38. 4. 5. 6. 7. &c.
Q. In what forme or manner were all things created?
A. In an nIer. 10. 12. Gen. 1. 1. &c.excellent order, and exceeding oGen. 1. 31.good.
Q. For what ende did God make all things?
A. For the pReu. 4. 11. Pro. 16. 4.praiſe of his great power, goodnes, wiſedome, perfection, and freedome.
Q. What is prouidence?
A. That whereby God 3 doth qPſal. 3. 8. Pſal. 36. 6. 1. Tim. 4. 10.preſerue, rPro. 15. 3. Matth. 10. 29. 30. 31.and 4 gouerne all things, with all their actions.
Expoſ. 3. God doth conſerue all creatures in their kinde, Gen. 7. 1. 2. 3. and 9. 1. 2. 3. Act. 17. 25. 27. and in particular. Deut. 25. 4. 1. Cor. 9. 9. Iob. 38. vl…. or 39. 3. Pſal. 147. 9. both in reſpect of their nature, and of their qualities. Pſal. 19. 1, 2. Iob. 39. 1. 2. &c. Exod. 23. 25. Deut. 28. 5.
4. God gouerneth all creatures according to their ſeuerall natures, Pſa. 33. 13, 14, 15. & 135. 6, 7. and 104. 14. and 145. 15. Iob 10. 8, 9, 10, 11. Prou. 20. 24. Pſa. 119. 91. with all their actions, Pſal. 14. 2. and 33. 13. 14. 18. Eccl. 3. 1, 2, 3. &c. and 8. 6. Gen. 20. 6. and 50. 19, 20. euen thoſe things which are moſt caſuall in reſpect of vsus. Exod. 21. 13. Deut. 19. 5. God in great wiſedome and iuſtice doth ſuffer men to ſinne, Pſal. 50. 21. Act. 14. 16. with—holding and with-drawing from them his grace, Pſal. 81. 11. 12. Matth. 11. 25. Luk. 10. 21. trying them by outward occaſions, Gen. 3. 5. 6. 2. Sam. 11. 2. and 16. 20, 21, 22. Iudg. 2. 20. 21. giuing Satan libertie to tempt them, 2. Sam. 24. 1. 2. Chr. 21. 1. Luk. 22. 31. and carrying them forward, when by their owne fault they are out of the way, Act. 17. 18. Pſal. 105. 25. Rom. 1. 24. 28. 2. Theſſ. 2. 9, 10, 11. Alſo he doth limit ſin, and determine the ſinnefull actions of men, 2. Kin. 19. 28. Gen. 37. 27. 28. Pſal. 124. 1, 2. 2. Sam. 17. 24. 1. Sam. 24. 6, 7. & 29. 6, 7. Iob 1. 6. 12. Gen. 20. 6. both in reſpect of time, Ioh. 7. 30. Luk. 22. 53. Matth. 24. 22. continuance, Hoſ. 2. 6, 7. Act. 14. 16. and 17. 30. 2. Pet. 2. 9. Apoc. 2. 10. place, Matth. 16. 21. and 20. 18. Luk. 13. 33. perſons, Ezec. 21. 19. 20. 21. 22. 23. Iudg. 3. 13. and 9. 23. 2. Chro. 18. 31. 32. Act. 9. 25. and 23. 11. 21. 27. Ioh. 18. 8. inward purpoſe, Exod. 34. 24. manner of ſinning, Pro. 16. 9. and 21. 1. and progreſſe, Gen. 37. 25. 26. 28. 1. Sam. 23. 26. 27. and 25. 22. Luk. 4. 24. 30. Act. 9. 1, 2. 1. Sam. 21. 13, 14. puniſh one ſinne with another, 2. Chr. 25. 20. Rom. 1. 28. Exod. 7. 3. 2. Theſſ. 2. 9. 10. 11. and order them to an excellent ende, Pro. 21. 1. Gen. 50. 20. 21. and 45. 7. Iob. 1. 11. 12. 22. and 2. 10. Eſa. 10. 7.
Q. What are the ſpeciall creatures made, preſerued, and gouerned by the Lord?
A. Angels ſHebr. 2. 7. Col. 1. 16.and 5 Men.
Expoſ. 5. Angels are finite, Heb. 1. 13. 14. Col. 1. 16. Mat. 4. 11. and 26. 53. Pſa. 68. 17. compleat and immortall Spirits, Matth. 22. 30. Luk. 20. 36. Heb. 1. 7. Pſa. 104. 4. made after the image of God, Iob 2. 1. Pſa. 8. 5. Luk. 9. 26. Matth. 25. 31. Heb. 2. 7. that they might praiſe his name, and execute his commaundement. Pſal. 103. 20. Eſa. 6. 3. The Angels that abode in the truth, are excellent, Io. 8. 44. Eph. 1. 20. and 3. 10. for their nature, Eſa. 6. 2. Dan. 9. 21. 2. Theſ. 1. 7. gifts, 2. Sam. 14. 17. Matth. 6. 10. and 25. 31. Luk. 15. 10. 1. Pet. 1. 12. 2. Kin. 19. 35. Eſa. 6. 2. Matth. 24. 39. 1. Cor. 13. 1. offices, Dan 7. 10. Reu. 5. 11. and eſtate. Matth. 18. 10. Angels and men are ſpeciall creatures in reſpect of their natures, gifts, Pſa. 8. 5. and end why they were created, Pſa. 103. 20. Pſa. 95. 6.
Q. What was the ſtate of man by Creation?
A. Maruellous tEccl. 7. 29. or 31.holy and 6 happie.
Expoſ. 6. The whole man was made conformable to the will of God, free from all impuritie and ſinne, and endued with all perfect righteouſneſſe befitting ſuch a creature.
Q. Why ſay you that man was holy?
A. Becauſe hee was created after the uGen. …. 26. Col. 3. 10. Eph. 4. 23. 24.7 Image of God, in 8 knowledge, righteouſneſſe 9 and true holineſſe.
Expoſ. 7. The Image or ſimilitude of duplicate page God, (for theſe two are all one, Gen. 1. 26. with Gen. 5. 3. Iam. 3. 9. 1. Cor. 15. 49. Col. 3. 9.) is a liuely reſemblance of God, one eſſence. Gen. 1. 27. Man doth reſemble God, not in reſpect of his bodie, nor cheifly in reſpect of the immortall and ſpirituall ſubſtance of the ſoule, endued with reaſon and will; but in reſpect of the graces which God beſtowed vponupon the ſoule, Eph. 4. 23. 24. Col. 3. 10. and yet by reaſon of the vnion of the ſoule and bodie, the whole man is ſaid to be made in the image of God. Geneſ. 9. 6.
8. As God knowes himſelfe, Ioh. 8. 55. 1. Cor. 20. 10. and all things beſides, Ioh. 16. 30. ſo man did truely, diſtinctly, perfectly, and effectually knowe God, Rom. 1. 19. 20. his will, Rom. 2. 15. and workes, Gen. 2. 20. 23. and his own happineſſe in God, and his owne preſent eſtate, though he was ignorant of the future.
9. As God willeth himſelfe as the cheife good, Eſa. 42. 8. and can will nothing but what is good; ſo mans wil was able to chooſe God, and all good freely, readily, and orderly, and to doe what was required. 1. Chron. 28. 9. and 29. 9. His affections alſo were ſubiect to the rule of perfect reaſon; duely and with an holy moderation caried vntounto that which is good, reſpecting God or man. Tit. …. 5. 12. 1. Tim. 3. 2. Matth. 22. 37, 38, 39. Deut. 6. 5.
Q. Wherein did mans happineſſe conſiſt?
A. In the enioying wGen. 1. 29.of 10 ſweet peace and communion with the Lord.
Expoſ. 10. God did louelove, fauour, and accept of man; and man did behold, reioyce, and reſt in the Lord with full delight.
Q. What further priuiledges did man enioy in this ſtate of innocencie?
A. Hee was placed in xGen. 2. 15.paradiſe, had libertie to eate of yGen. 2. 16.euerie tree in the garden, except the tree of 11 knowledge of good and euill, and was made aGen. 2. 19. Pſa. 8. 6.ruler of all earthly creatures.z Gen. 2. 17.
Expoſ. 11. The euent of mans eating, or forbearing that fruit, did giuegive the name to that tree. If he had obeyed, he ſhould be happie, hauing experience of good: if he did eate thereof, he by experience ſhould knowe what good hee loſt thereby, and what miſerie he brought on himſelfe.
Q. Were theſe things beſtowed vponupon man that he might liue as he liſt?
A. No, but that hee might 12 ſerue the bReu. 4. 11. Pſal. 95. 6.Lord his Maker, who therefore gaue man a law, binding him alwaies to perfect obedience, and a ſpeciall commaundement to try him.c Rom. 2. 14.
Expoſ. 12. God the Creator of man, Pſal. 100. 3. and in that reſpect his ſupreame, and abſolute ſoueraigne, hauing beſtowed ſo great gifts, and maine liberties vponupon man freely, might vponupon his owne will and pleaſure require at the hands of man, what obedience ſoeuer he had, or would inable him to performe. Deut. 11. 31. 32. Ier. 27. 5. and might alſo inioyne him to manifeſt his loa…tie and humilitie, by abſtaining from ſome act in it ſelfe indifferent, for no other reaſon but becauſe he was ſo commanded. Dan. 4. 32. 35. Pſa. 115. 3.
Q. What was that ſpeciall commaundement?
A. Of the tree of dGen. 2. 17.knowledg of good and euill, thou ſhalt not eate, for in the day that thou eateſt thereof, thou ſhalt die the death.
Q. Death we heare was threatned if hee did diſobey; what promiſe was made to incourage him to this dutie?
A. The continuance eGen. 2. 9.both of 13 himſelfe and his 14 poſteritie in that good eſtate.
Expoſ. 13. The tree of life ſeemes to be a ſigne, and ſeale of the continuance of his happineſſe, if he had obeyed. Gen. 3. 22, 23, 24. Pro. 3. 18. Apoc. 2. 7.
14. All mankind was created good in Adam, Eccl. 7. 31. Rom. 5. 12. 1. Cor. 15. 22. as other creatures were in their kind, Gen. 1. 31. and God did enter into couenant with our firſt parents, Gen. 2. 17. as they were the roote of all their poſterity: ſo that what they had actually promiſed to them, we had promiſed to vsus alſo in them.
Q. Did man continue in that good eſtate?
A. No, but 15 he f1. Tim. 2. 14.fell from God thorough the enticements of Sathan.
Expoſ. 15. Man was created good, but mutable, ſo that he might fall, Gen. 2. 17. Eccl. 7. 31. and God not beeing bound to vphold him, Rom. 11. 35. Gen. 17. 1. did ſuffer him to fall, knowing how to order the ſame for the ſetting forth of his glorie, Prou. 16. 4. God knew before that …an would tranſgreſſe, Act. 15. 18. Pſal. 139. 2. yet was he not therefore to forbeare to giuegive man a moſt wiſe, iuſt, and eaſie precept, whereby he would ſhewe forth his Soueraigntie ouer man, 1. Sam. 15. 2. 9.
Q. How did he fall?
A. By ſinning gEccl. 7. 29. or 31. Rom. 5. 12. 1. Ioh. 3.wilfully 16 againſt God, taanſgreſſing his law.
Expoſ. 16. Sathan was the principall outward cauſe of the ſinne of man, Gen. 3. 1. Ioh. 8. 44. Apoc. 12. 9. who enuying the glorie of God, and the ſaluation of man, did vſe the ſerpent as his inſtrument to ſeduce the woman, Gen. 3. 1. 2. Cor. 11. 3. and the helpe of the woman to ſeduce the man, Gen. 3. 6. The qualitie of the fruite, by accident was a cauſe to mooue them to eate thereof, Gen. 3. 6. and the iuſt and good law of God, forbidding that ſinne, may be ſaid to be an occaſion of the ſinne, as it did forbid an act in it ſelfe indifferent, that man could not commit it without ſinne; but the principall inward cauſe of mans fall, was his owne free-will, freely and voluntarily tranſgreſſing Gods commandement, which he might and ought to hauehave obeied, but would not, Gen. 2. 7. 17. and 3. 23. 24. Rom. 5. 19. Eccl. 7. 31.
Q. What was the ſinne he did commit?
A. The hGen. 3. 6.eating of 17 the forbidden fruit.
Expoſ 17. The tree of knowledge in it ſelfe was good, Gen. 11, 12. 1. Tim. 4. 4. Gen. 3. 6. but the fruit thereof vnlawfull to be eaten, becauſe God had forbidden it to be eaten, 1. Ioh. 3. 4. Gen. 2. 17. And this ſinne of Adam was exceeding great, becauſe it was the breach of ſo eaſie a commaundement, Gen. 1. 29. with Gen. 2. 17. that God had giuen for the the triall of his obedience, committed by him that had receiued great fauours from God, Gen. 1. 26, 27, 28, &c. and that in Paradiſe, Gen. 3. 6. 23. Alſo it was accompanyed with an heape of other ſins, infidelie, idolatrie, vnthankefulneſſe to God, and contempt of him, blaſphemie in ſubſcribing to the deuil, murther, &c.
Q. Did all mankind ſinne in Adam?
A. Yes i, for 1• wee were all in his loynes,1. Rom. 5. 12. 1. Cor. 15. 22. Heb. 7. 9, 10.
Expoſ. 18. Adam was not a priuate perſon, but the common parent of vsus all; and as hee receiued integ…itie, for himſelfe and vsus ſo he loſt it for himſelf & vsus.
Q. What is the ſtate of all men hy reaſon of Adams fall?
A. They are kEph. 2. 1. 2.dead 19 in Sinne, and bondſlaues 20 of Sathan.
Expoſ. 19. To bee dead in ſinne, is to be vtterly depriued of all life of grace. Eph. 5. 18. ſo that we can mooue to nothing of our ſelues, that is truly acceptable in the ſight of God.
20. To be Bondſlaues of Sathan, is to be vnderunder the power and dominion of the deuill, ſo that we doe, and cannot but doe his will and commaund. 1. Tim. 2. 25. 26 Act. 26. 18. 2. Cor. 4. 4.