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A39582 The first pinciples [sic] of the doctrine of Christ together with stronger meat for them that are skil'd in the word of righteousness, or, the doctrine of living unto God, wherein the body of divinity is briefly and methodically handled by way of question and answer / published at the desire and for the use of the Church of Christ in Norwich in New-England by James Fitch. Fitch, James, 1622-1702. 1679 (1679) Wing F1064; ESTC R29838 51,004 168

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abuseth the liberty of his will Eccl. 7. 29. that a glass is breakable is not a defect to be complained of but that man who was mutable would t●y whether by an unlawful means he could not attain a good and thus put himself under the power of mutability and thus this glass is broken and undone 2. The blameless cause was the Law of God 1. The Law forbids sin 2. Man opposeth it 3. The Law must yield or man must be broken 4. The Law cannot yield or give place but is like a Rock against which a Ship runneth and breaks it self in pieces Rom. 4. 15. The Effect of this was first guilt 2dly punishment 1. Guilt whereby a transgressor is bound to suffer punishment or is lyable to it Rom. 3. 19. 2. Punishment namely the evil inflicted upon a sinner for his transgression which is death it self Gen. 2. 17. Quest What is the punishment of sin Answ The punishment of sin is death which is a privation of a happy life and being subject to the contrary misery both the first death the body deprived of the comforts of this life and at last severed from the Soul and the second death which is the death of the Soul 1. Death is the punishment of sin Gen. 2. 17. 2. It is a privation of a happy life not meerly a privation of life for then Being should cease and the Subjects of misery be taken away and so the punishment ended but it is a privation of a happy or comfortable life hence the parts of death are 1. A privation of the good and 2. The sense of the contrary misery 3. The kinds of death the first death the second death The first death a corporeal death the beginning of which is in a privation of the comforts of this life in some degree the contrary miseries poverty shame sickness 2 Cor. 7. 10. 2. The perfection of this is when Soul body are seperated the body returns to the Elements Eccl. 12. 7. The second death which is the death of the Soul Quest What is the death of the Soul Answ The death of the Soul is first a privation of that which is Essential to spiritual life as the principle of life the Image of God and the contrary evil possessing namely a principle of Enmity in mans nature against God and a privation of the acts of life and a swerving of mans actions from God the first may be called original sin and the other actual sin In the death of the Soul we may consider it as it is a privation of that which is Essential to spiritual life 2. Of that which belongs to its well Being 1. Of that which is Essential as first a privation of a principle of life and so of the Image of God Eph. 4. 18. man opposing the Law defaced the Image of God and spoyled himself 2. Hence was subjected to a principle of Enmity against God and thus a swerving of his whole nature Rom. 8. 7. Gen. 6. 5. thus sin taketh occasion by the Law Rom. 7. 8. 2. A privation of acts of life and the contrary to this a swerving of the actions from the Law Rom. 3. 10 11 12 13 14 15 16 17. The first of these is called Original sin as it is the beginning and spring of the other and the latter is called actual sin as it is the acting of vicious principles which are in mans nature Math. 15. 18 19. Quest What is the death of the soul in the second place Answ The Death of the Soul in the second place is a privation of the favour of God and being possessed with fear and shame a privation of the confirming presence of God and being subject to the power of Satan and the consummation of this death shall be when the Soul immediately after its departure out of the body shall be cast into hell and both soul and body after the day of Judgment In the former we hear of a privation of that which is essential to a spiritual life next of that which belongs to the well being and compleating of that life 1. A privation of the favour of God Lam. 3. 43 44. And the contrary to this possessed with fear and shame Isai 57. ult Gen. 3. 7 8. 2. A privation of the confirming presence of God Man should have been established in the way of life if he had obeyed but he disobeying is deprived of this and the contrary to this is a being subject to the power of Satan the tempter Heb. 2. 14. Eph 2. 3. 3. The perfection of this death 1. The Soul immediately after its departure out of the body shall be cast into hell 2. The Soul and Body after the day of Judgment together cast into hell fire Mat. 13. 50. Rev. 20. 14 15. Math. 16. 26. Quest What is the propagation of Adams sin unto his Posterity Answ Adams Transgression is extended to all his posterity for all mankind was in him as the common root and he acted as a publick person and therefore his sin is imputed to all his posterity and he hath really communicated the same sinfull nature that we are inclined to act as he did We may consider the union of Adams posterity to him and their communion with him 1. The union Natural Moral 1. Natural all mankind was in him as he was the common root of all mankind Act. 17. 26. Hence what he acted all Mankind did act 2. The moral union He acted as a publick person if he had obeyed all his posterity had been happy he disobeying all become miserable Rom. 5. 12. 2. Communion with him by imputation and real communication 1. Imputation his sin is reckoned to his posterity as if they had done it hence in respect of the merit of it accounted theirs hence guilt and punishment upon all Rom. 3. 19. 2. A real communication of the same sinful nature Original sin Psal 51. 5. Eph. 2. 3. Thus it is natural such as the Root such are the Branches 2. Sin is conveyed either from God or from the Parents not from God for he cannot be the author of sin hence the Soul as it comes out of his hand is not positively holy for then there might be a falling from grace seeing many Children appear to be wicked afterwards and yet the Soul as it comes out of his hand is not positively vicious for he cannot be the author of sin 2. Hence sin comes to the Child nextly from the Parents and that first is either immediately but not so for the Soul of a Child is not immediately united to the Parents therefore can have no such communion with them 2. Or mediately and that is either by the Body or the Spirits which unite Soul and body not from the body nextly for that is united to the Soul by the Spirits hence it is by the deordination of those Spirits which unite Soul and body and these are conveyed from the Parents and not under the power of distemper and
extant which of these is most elegible I shall leave unto others to determine I suppose there is no particular Catechism of v. Mr. Philip Nye Beams of former Light which it may be said it is the best for every Family or for every Congregation Nevertheless it must needs be acknowledged that those Models of Divinity whether Catechistically composed or otherwise wherein Scriptural Definitions and Distributions expressing the Sum of the only true Christian Religion are methodically disposed according to the golden Rules of Art have a peculiar excellency and usefulness attending them In this way that great and famous Martyr of France Peter Ramus held forth the light to others After him succeeded the profoundly learned and godly Alexander Richardson of whom Mr. Hooker was wont to say that the Lord would not suffer Richardson to live unto old age or to finish what was in his heart head to doe for the same reason that he would not permit more then three hundred Souldiers to goe with Gideon even lest the English Nation should glory too much in their own strength because such a mighty man was once theirs Mr. Yates his Model of Divinity Catechistically composed a very profitable Book is as to the method definitions distributions wholly Richardsons and a great part of his explications also so far as they are solid and demonstrative A judicious Reader may easily perceive which are Richardsons and which Yates his Notions though in the Book it is not mentioned About the same time the Lord raised up that great Champion Dr. Ames of whom one too truly complaineth that there might be written over his Grave as once over Scipio's Ingrata Patria ne ossa mea quidem habes Mr. Jeanes He in his Medulla Theologiae hath improved Richardsons method and Principles to great advantage And truly I concur with that worthy Divine who said that next to the Bible he esteemed Dr. Ames his Marrow of Divinity as D. Thom. Goodwin the best Book in the world These things considered the Reader may expect and will undoubtedly find that which will be well worth his serious perusal in the following Catechism As for the worthy Author although the Lord hath seen meet to fix his present station not only in a wilderness but in one of the obscurest places therein yet is his praise in the Gospel throughout all the Churches And by what is here presented as well as by other things formerly published it doth appear that the Author is a Workman that needeth not to be ashamed For here is not only Milk for Babes in respect of Principles with much solid dexterity asserted but strong Meat in respect of rational explications and Demonstrations of those Principles that the ablest men who have their senses exercised in discerning things of this nature may be edified Luther did profess himself to be Discipulus Catechismi a Learner of his Catechism all his dayes The work then of a Catechist is not unbecoming or unsuitable to the ablest Teachers And if endeavours of this sort were more diligently attended it would be one good means to prevent Degeneracy in the succeeding Generation Now the Lord bless this faithfull undertaking for that end and grant that the earth may be full of the knowledge of the Lord as the waters cover the Sea Boston 4. m. 23. d. 1679. INCREASE MATHER Q. WHat is Religion A. Religion is a Doctrine of living unto God and consists of two parts Faith and Observance The thing defined is Religion it may be called Divinity as it cometh from God and leadeth to God and to a divine life and some have thought it is called Religion by occasion of mans fall man at first was bound to God but he by his sin loosened himself and by the Rule of Religion he is bound again Religion is a word compounded of re and ligo to bind again Jam. 1. 26. Religion is for if there were no Religion none could be irreligious if no Law then no transgression many seem to be Religious few are indeed Religious Jam. 1. 26 27. Definition it self 1. The general nature and Doctrine Religion may be called an Art as it consists of Precepts breathing the first and truest knowledge by which man is guided to his end but it 's called a Doctrine because none can learn it but those who are taught of God 1. None can learn it by the book of nature for there are some lessons in Religion which are not to be found in the book of Creation namely mans Apostacy and Anastasie how man at first did fall and how he is recovered by Christ and the book of nature is blurred by mans sin the curse is fallen upon the works of Creation and thus this book is darkened 2. This can not be learnt only by humane industry for man by nature is void of spiritual eye-sight Re. 3. 18. hence Religion is called a Doctrine as it is taught of God 1. By giving the Rule from Heaven Deut. 32. 2. 2. By the illumination of the Spirit of God 1 Cor. 2 13 14. The special nature of Religion appears in the end and proper object of it Of living unto God to live unto God is the most excellent kind of life hence it is an act of the most noble faculty upon the most excellent object in the most excellent manner and therefore hath religion which is the most excellent Rule to lead to this life It is not Reason nor speech nor quantity nor nature can be the proper object of Religion all these have their proper acts and Rules to guide them but it 's goodness it self which is the proper Object and end of Divinity 1. Man was made for God 2. Hence he ought to live unto God 3. Hence he ought to be fitted for this end 4. This is his goodness and to this Religion leads him 1. Tim. 6. 3. 1. Pet. 4. 6. The parts of Religion are Faith and Observance 1. They are parts for they have a common affection to the whole and are distinct one from another he that is Religious hath both these and yet Faith is not observance 2. They are integral parts give being to the whole as Soul and body make up the man so Faith and Observance do make a man truly and sufficiently Religious for to live unto God is the end of Religion and to this is necessary first a principle of life and this is Faith 2. The acting of that Principle in observance towards God 3. Hence Faith and Observance differ in their natures otherwise they could not be parts and in their precepts otherwise they could not differ in their natures and hence the Rule of Faith is not the Rule of observance and hence this Faith is not required in the Law Psal 37. 3. 2 Tim. 1. 13. but concerning this more fully in that which followeth Q. What is Faith A. Faith is the first part of Religion and is a trusting in God for life proceeding from a grounded knowledge